Chapter XI - The Reply to King Bimbisāra

1. After King Bimbisāra had urged [the prince] in a courteous and comforting way, the Crown Prince respectfully expressed his appreciation, deeply moved by the words addressed to him.

2. “You have worldly propriety! Your exposition is not baseless. As a descendant of the famous Haryaṅka family, you are a virtuous friend. With righteousness in your heart and false thoughts completely ended, you have spoken thus, as is your duty.

3. “The common [people] in the world cannot dwell in kindness and righteousness. Having few qualities, they approach the facts with foolishness. How would they comprehend anything famous and excellent!

4. “But carrying on your excellent ancestral tradition, you revere propriety and practice respectful deference. In the middle of hardship you can bring rescue for all, without abandoning anyone. This is the characteristic of a true virtuous friend in the world!

5. “When the riches of a good friend bring relief for all, that person is called a secure treasure. When one is parsimonious and hoards one’s own profits, they will certainly quickly disappear!

6. “The riches of the land are an impermanent treasure. Generosity is a meritorious action. If one is also generous toward one’s virtuous friends, one will not have any regrets later, even after they have been scattered.

7. “Because I know that you are generous in your heart, I will not argue against you. I shall tell you now with all my heart what I have seen.

8. “I am afraid of birth, old age, illness, and death, and I wish to seek true deliverance. I have given up my relatives and left my loved ones. Why would I return to indulging in the five desires?

9. “I am not afraid of venomous snakes, freezing hail, or fierce fires, yet I am afraid of the objects of the five desires. As they proceed, they weary my mind.

10. “The thieves of impermanence, the five desires, steal one’s finest precious things. They are deceitful, fake and unreal, just like apparitions. They make a man deluded when he considers them even for a while. All the more so when one constantly dwells in them!

11. “The five desires are a considerable hindrance, always impeding the Law of tranquility. When even celestial happiness is impossible, how much more so when one dwells in human desires?

12. “The five desires bring about a thirst that will never know a moment of satisfaction, just like a fierce fire in the wind. One may throw on firewood but it will not be enough!

13. “Of all meaningless things in the world, none surpasses the objects of the five desires. Because beings are foolish and covetous, they are attached to them and do not realize it. A wise one is afraid of the five desires and does not fall into their meaninglessness.

14. “Even if one would rule [everywhere] within the four seas, one would still strive for more beyond them. Desire is like the great ocean. It never has a moment of satiety.

15. “As for the wheel-turning king Māndhātṛ, the wide heavens rained gold and he ruled the four worlds, but he further strove for Trāyastriṃśa Heaven, sharing Lord Śakra’s throne. His intentions caused his life to end. 16. “Nahuṣa practiced asceticism and ruled over the thirty-three gods. Indulging in his desire, his mind became haughty and [he had] seers draw his chariot. Because of this negligent behavior, he immediately fell among the serpents.

17. “The wheel-turning king Aiḷa^[1] went out to Trāyastriṃśa Heaven. He chose a celestial maiden as his queen and he demanded gold from the seers. The anger of the seers was like a curse. His country was destroyed and his life ended.

18. “Bali^[2] and the great Lord Śakra, the great Lord Śakra and Nahuṣa, from Nahuṣa back to Lord Śakra—how could a celestial ruler know permanence? His land is not firm, even though great power may dwell there.

19. “Wearing a garment of herbs, eating fruit, and drinking from a stream; having long hair, as if hanging down to the ground; remaining silent, without any aspiration.

20. “Practicing asceticism in this way, one may be destroyed by desire in the end. Know that the objects of the five desires are the enemies of one who is practicing the path!

21. “The very powerful king with a thousand arms^[3] was valiant and hard to confront, but he was killed by the seer Rāma, also because of his desire.

22. “How much less would I, from a kṣatriya lineage, not be led by desire! Desire for tasteless objects and a lasting increase in posterity are detested by the wise. Who would partake of the poison of desire?

23. “Through all kinds of suffering one seeks benefit, all caused by covetousness. If one is without desire, hardship does not arise. A wise one sees that suffering is wrong while dispelling desire.

24. “The world may think it is good, but in any case it is a bad way. That which is coveted by beings brings every reason for negligence, and the negligent hurt themselves. When dead, they will fall into a woeful destination.

25. “[The objects of desire] are obtained by diligent effort and guarded with effort. Without diligence they are naturally lost, but it is not the case that through effort one can detain them. They are like borrowed objects, and a wise one is not attached to them.

26. “When desire is sought for through hardship, once obtained it increases attachment. When scattered by impermanence, it increases suffering more and more. Holding its torch, one may yet burn oneself. A wise one is unattached.

27. “A foolish and mean person burns his mind with the poison of stinginess. Throughout his whole life he experiences lasting suffering and never obtains happiness. Covetousness and hatred are like the poison of a snake. Why would a wise one approach them?

28. “In hardship one may chew on a dry bone, but it has no flavor and one is not nourished. One wears out one’s teeth in vain. A wise one does not try to taste it.

29. “Kings and robbers are different, like water and fire, but evil sons equally share in the riches, which are like a putrid piece of meat fought over by a gathering flock of birds. The same applies when coveting riches. A wise one does not feel joy for that.

30. “A place where riches are accumulated often raises enmity. Night and day one guards it, as if in fear of a great enemy.

31. “An execution underneath a banner in the eastern marketplace,^[4] one detests this. The long banners of covetousness, hatred, and delusion— a wise one always keeps away from them.

32. “When entering a mountain forest, rivers, or seas, one has little ease and is often destroyed. If, for instance, one wants to pick the fruit of the highest branch of a tree, most often one will fall to one’s death. The same applies in case of the object of desire. One may see it, but it is hard to grasp.

33. “One may earnestly apply oneself to the search for riches, but they are hard to accumulate and easy to scatter, as if obtained in a dream. Why would a wise one protect them?

34. “If one deceivingly covers over a fiery pit, he who steps on it will certainly be burned to death. The same applies to the fire of desire. A wise one does not wander there.

35. “In the cases of the Kauravas, the Vṛṣṇis, the Andhakas, the Mekhalas, and the Daṇḍakas,^[5] the appearance of their desire was just like the knives and [cutting] block of the butcher. A wise one does not behave like that.

36. “If one ties up oneself and throws oneself into water or fire, or if one throws oneself from a high cliff to seek celestial happiness, one suffers in vain and does not obtain any benefit.

37. “The asura brothers Sunda and Upasunda lived together and held each other dear, but they destroyed each other because of their desire. They perished and their names were both destroyed, all because of desire.

38. “Desire causes one to steal, and one suffers when lashed by the whip and the stick. Desire brings low expectations, and for a long time body and spirit are wearied.

39. “Deer die while coveting songs, birds on the wing follow their covetousness for beauty, and fishes in the deep covet bait. They all suffer from their desire.

40. “When one observes the provisions one depends on, they are not sovereign ways. With food one cures the ailment of hunger, and one drinks water to do away with thirst.

41. “Covered in clothes, one withstands the cold wind. One remedies sleepiness by lying down. Because it is tiresome to walk, one wishes for a conveyance. Tired of standing up, one wishes for bedding and a seat. One bathes to do away with impurity. This is all to put a stop to suffering.

42. “Therefore, one should know that the five desires are not sovereign. For example, if someone falls ill with fever, he asks for a cooling medicine.

43. “When he wants to stop suffering, a fool thinks he is a sovereign, yet the provisions he depends on certainly will not stop his suffering. They still may let the way of suffering increase. Therefore, these are no sovereign ways.

44. “Warm clothes are no constant happiness. As the season passes, they may yet bring suffering. Moonlight is cool in summer, but in winter it increases the suffering of the cold.

45. “Up to the eight worldly factors,^[6] none are characterized by certainty. The painful and pleasant characteristics are not certain. Slavery and kingship, why would they be separate?

46. “His instructions are accepted by all, and one considers a king to be someone superior, but giving instructions means suffering, as when one bears the heavy burden of responsibility. He must always gauge the weight of the world. All suffering is concentrated in him.

47. “As a king one has many enemies. Even those dear to him may become a calamity. Without any dear ones, he stands alone. What joy is there in this?

48. “Even if he rules the four worlds, what he enjoys is in any case not more than one part. He may manage to help in ten thousand matters, but how would great suffering benefit him?

49. “It is better to stop wanting. Appeasement means great contentment. Dwelling in kingship, the five desires may mean happiness; but when not ruling, solitude means joy. As joy and happiness are of the same kind, what is the use of having a royal position?

50. “Do not make any effort to lead me into the five desires! What I in fact wish for is a cool and open road. If you want to bring me any benefit, help me accomplish my aspiration!

51. “I am not afraid of an enemy, and I do not seek the happiness of rebirth in heaven. My heart does not cherish common profit, and I have given up a celestial crown. Therefore I must go against your feelings. I cannot follow your proposal.

52. “If one has avoided the mouth of a venomous snake, why would one go back and take hold of it? If one holds a torch and burns oneself, how could one not quickly drop it?

53. “When someone who has eyes envies a blind person, when one is set free but wishes to be bound again, when a rich person wishes to be poor, and when a wise one indulges in foolishness—when there are people like this in the world, then I will find happiness in my country.

54. “If one wants to cross birth, old age, and death; restrains oneself and goes begging for alms; has little desire and keeps one’s seclusion; and if one avoids a woeful destination in the later world, one is content in two worlds. Do not grieve for me now!

55. “Grieve for him who is king! His thoughts are constantly craving in vain. He does not obtain contentment in the present world, and in the later world he will experience a painful retribution.

56. “You have attended to me with your generous feelings, with the propriety and righteousness of the great men of your family, and you would like me to share in your worldly pleasures. I should recompense your virtue yet. I urge you to share in my benefits.

57. “If one indulges in the three happinesses,^[7] he is called a man of the world. This is not yet meaningful, because one is constantly seeking without any satisfaction. If one is free from birth, old age, and death, then one may be called a great man.

58. “You have said that one is unsettled when young, and that one may go forth when old. But I see that the strength of someone of advanced age is weak, unfit for anything. It is better that one’s decision is made when one’s determination is fierce, when one is healthy.

59. “The thief of death follows one with a sword in his hand, constantly looking for his opportunity. Why would he allow one to reach old age to fulfill one’s determination and go forth?

60. “Impermanence is a hunter. Old age is his bow and illnesses are his sharp arrows. He is constantly on the lookout for deer—living beings in the wilderness of birth and death. Getting his opportunity, he puts a stop to their lives. Who would be allowed to live out his lifetime?

61. “In a person’s behavior concerning the matter of birth or extinction, young, old, or middle-aged, all should diligently apply themselves!

62. “One holds a large gathering when one offers sacrifices. This is all because of foolishness. One should respect the Right Law and oppose any killing to offer sacrifices to heaven! When one seeks good fortune by injuring the living, he is an unkind person.

63. “Even if the fruition were permanent when one injures the living, still one should not kill! How much less when one injures the living and offers sacrifices seeking for an impermanent [fruition]?

64. “Even if one practices meditation and quietude without any morality, learning, or wisdom, one should not comply with the world and arrange for a large gathering to offer sacrifices!

65. “Even if he might obtain happiness in the present by killing the living, a wise one should not kill! How much less would he seek good fortune in a later world by killing beings?

66. “I do not find happiness in any conditioned fruition of the three realms.^[8] The fluidity of the destinations [of sentient existence] is just like grass tossed about by wind and water.

67. “So I have come far to seek true deliverance. I have heard of one called Ārāḍa, who explains the path of deliverance well.

68. “I shall now go to him, to the place of the muni, the great seer. May your suffering be allayed by my sincere words! I apologize to you now. 69. “I wish that your country be safe. Protect it well, just like Lord Śakra! May the light of your wisdom shine in the world, like abundant sunlight!

70. “Excellent ruler of the great earth, protect your life with an upright mind! May the right changes protect your son, ruling the world according to the Law!

71. “Ice and snow take fire to be the enemy. Because of fire, the banner of smoke arises. The banner of smoke becomes a floating cloud, and the floating cloud brings heavy rain. There are birds in the sky that drink from the rain,^[9] but it has not rained for them.

72. “If you make your abode having killed your serious enemies, the serious enemies in your residence are done away with. But if there is someone who kills your serious enemy, you should hide him now so that he may go free, as if it had not rained on him when he took a drink.”

73. The king then held his palms together [respectfully]. He respected [the Bodhisattva’s] virtue and was joyful in his heart. “I wish that your result may quickly be accomplished, just as you want. But once you have accomplished a result, you should quickly return and accept me!”

74. The Bodhisattva made the promise in his heart: “I agree to comply with your wish!” He took leave and followed his way. He went to Ārāḍa.

75. The king and his retinue held their palms together [respectfully] and saw him off. They all thought it was amazing, and returned to the city of Rājagṛha.

Footnotes and references:

[1]:

I.e., Purūravas, an ancient king of the lunar race. His celestial queen was Uruvaśī.

[2]:

Having practiced asceticism, Bali defeated Indra, but Viṣṇu took away his power and Indra regained the upper hand.

[3]:

I.e., Ugrāyudha.

[4]:

During the Han, the eastern market in Chang’an was the site of executions.

[5]:

Of the seven vices of kings, four are said to be the result of desire: gambling, drinking, hunting, and womanizing. The Kauravas were gamblers. The Vṛṣṇis and the Andhakas were fond of wine, and the Mekhalas and the Daṇḍakas were addicted to hunting. For the fourth vice, see stanza 37, below.

[6]:

The eight worldly factors are gain and loss, eulogy and defamation, ridicule and praise, joy and sorrow. They are also known as the “eight winds.”

[7]:

The three happinesses: dharma, artha, kāma; i.e., duty, riches, desire. See note 10.

[8]:

The three realms are the realms of desire (kāmadhātu), of form (rūpadhātu), and of no-form (ārūpyadhātu).

[9]:

The birds drink from the rain to extinguish the fire, the enemy.