菩薩本生鬘論

Origin Story 7:

THE DRAGON KING'S LOVING-KINDNESS RECONCILES THE ENMITY OF SLAUGHTER

In a former age, the Bodhisattva, because of conditions of anger and hatred, fell into rebirth among the dragons possessing three kinds of poison: first, poisonous breath; second, poisonous eyes; and third, poisonous scales. Yet, owing to the wondrous power arising from the merit of his particular karma, his body was like a single mass of the seven jewels, complete with all colors, needing neither the light of the sun nor the moon, for his own body always radiated light of itself.

He was constantly surrounded by an immeasurable hundred thousand dragon kinfolk encircling him, and he could transform himself, manifesting a human body of handsome features. In a deep, secluded, and silent place by the river dwelt the dragon, far within Mount Vidha, a place with many dense forests, flourishing flowers and fruits, ponds and lakes of crystal-clear water, a tranquil scene truly to be cherished. The Dragon King would often, together with the dragon maidens, sing and dance in joyful gathering, living amid such a scene; and thus passed an immeasurable hundred thousand myriad years.

Then suddenly one day, a golden-winged Garuda king appeared, wheeling and circling about in the void, and then descended, wishing to seize the dragons to use as food. As the Garuda bird came flying down, the gust of wind cast forth from its two wings toppled mountains and shattered rocks, causing the rivers, streams, and brooks all to dry up. When the dragons and dragon maidens saw such a thing, they were exceedingly terrified; their whole bodies trembled, so that all the jeweled necklaces and ornaments upon them dropped to the ground, and together they lamented:

"Today we have met with this great foe, whose beak is hard as diamond; whatever it pecks at is utterly shattered! Now it is about to come and devour our flesh. How can we ever withstand it?"

At that time, when the Dragon King heard this, he was greatly anxious and distressed. But because in former lives the Dragon King had planted roots of goodness, and because he knew how to contemplate, his mind was without fear, and he thought: "Although this golden-winged Garuda possesses great might and power, I alone with this single body am enough to resist it." Then he said to the dragons:

"You need only take shelter behind me, and you will surely not be harmed. If I cannot protect my friends and kinfolk, then of what use is this great body of mine?"

Then the Dragon King went to the place of the golden-winged Garuda, and with a mind free of fear said to the Garuda:

"I pray you, be calm for a moment, that I may discuss this matter with you. Toward my body you have always given rise to enmity and the intent to slay, yet I toward you, virtuous one, have no such thought at all. Because of the evil karma drawn from former lives, I have come to possess this great body; and though I am furnished with the three kinds of poison—breath, eyes, and scales, all poisonous—I have never used these three poisons to harm another. As for strength, I could contend with you, and I could also flee far away so that you could not even see me. The reason I do not now depart is that there are many dragons relying upon me. Therefore I do not wish to do battle with you. For this reason, toward you I have never given rise to a mind of enmity."

The golden-winged Garuda said:

"Toward me, do you truly have no mind of enmity?"

The Dragon King replied:

"Though I bear the body of an animal, I clearly understand the law of cause and effect and karmic retribution: that for an evil cause, however small, one receives a very heavy fruit of retribution, as a shadow never parts from its form. You and I have both fallen into evil destinies, both on account of the sinful causes we created in former lives. You must call to mind the teaching the Tathagata has given: 'One cannot dissolve enmity with a mind of enmity; only by giving rise to a mind of loving-kindness and forbearance can enmity be destroyed.' It is like a heap of fire: add more dry firewood to it, and the fire blazes the more fiercely, never ceasing. To repay anger with anger is just like this."

When the golden-winged Garuda heard these words, its mind of enmity at once came to an end, and a wholesome mind arose; and turning toward the Dragon King it said:

"Now you have been able, by the wondrous power of loving-kindness and forbearance, to put an end to my anger, as one draws water from a stream to pour upon a heap of fire, causing my mind to become at once pure and cool."

The Dragon King spoke again:

"Long, long ago, throughout immeasurable kalpas, you and I, in the presence of a Buddha, together received and studied the precepts and teachings. But because our minds were not pure, and moreover we were not steadfast, fond of seeking fame, we gave rise to jealousy and detested one another. Because of that cause and condition we fell into the evil realms. I have always made a practice of confession and repentance, so now I still remember; but you, because you concealed it, have now forgotten. You must now call to mind your original right mindfulness, give rise to a mind of loving-kindness and forbearance, and cultivate the pure holy life."

The golden-winged Garuda spoke again:

"From this day on, I grant to all the dragons the joy of peace and security, free from fear."

Having said this, it then departed the Dragon Palace and returned to its own dwelling.

The Dragon King consoled his dragon kinfolk with comforting words, and again asked the dragons:

"Did you find the golden-winged Garuda fearsome?"

The dragons all replied:

"Exceedingly fearsome."

The Dragon King said:

"The beings of the world, if they see you, are terrified in just the same way. O dragons, you cherish your own bodies and lives, and the beings of the world cherish their bodies and lives, all alike with no difference. You must examine your own hearts and infer the hearts of others. Therefore you must give rise to the mind of great loving-kindness and compassion. Because I cultivated the cause and condition of loving-kindness, I caused that foe to return to its own dwelling.

"The refuge for all beings wandering in birth-and-death cannot transcend the mind of loving-kindness. The mind of great loving-kindness is like good medicine that heals the grave illness of the afflictions of beings. The mind of great loving-kindness is like a bright lamp that shines forth to dispel the darkness of the three poisons of beings. The mind of great loving-kindness is like a boat that ferries beings across the sea of suffering in the three realms. The mind of great loving-kindness is like a companion on the road, helping us escape the perilous evil path of birth-and-death. The mind of great loving-kindness is like the mani jewel, fulfilling the reasonable wishes of beings.

"Because long, long ago I lost the mind of loving-kindness, I fell into rebirth among these dragons and gained no liberation. If any being can establish the gate of loving-kindness and compassion, that one can bring forth immeasurable wholesome dharmas, blocking off all the darkness of delusion, so that the external conditions of affliction cannot enter; and that one will always be born in the human realm or in the heavens, in liberation and bliss."

When the dragon kinfolk had heard these words, they all forsook anger and gave rise to the mind of loving-kindness. Seeing that his own kind had heeded his teaching and transformation, the Dragon King rejoiced and said:

"Excellent! My task this day is now complete: I have caused you to remove immeasurable poison and evil, and to spread all wholesome and pure dharmas everywhere in this place. And further, for your sake, I shall expound the pure dharma of the Eight-Precept Fast that must be upheld.

"The beings of the continent of Jambudvipa use the water of these eight precepts to wash their bodies and minds clean, that they may become pure, severing the immeasurable defilements of greed, hatred, and delusion. These eight precepts are provisions for the road that leads to the realms of gods and humans. If anyone can keep these eight precepts of the Eight-Precept Fast, know that, although that person wears no costly garments, he is yet fully clothed in the robe of shame and conscience.

Know that this person, though he has no walled city, can yet ward off the enemy bandits of the six sense-faculties. Know that this person, though not of noble lineage, yet dwells within the clan of the Worthy Ones and Sages. Know that this person, though he has no strings of precious necklaces, is yet fully adorned in body with wholesome dharmas.

Know that this person, though he has no precious jewels, has yet accumulated in full the seven kinds of dharma-wealth of gods and humans. Know that this person, though he relies on no bridge, has yet crossed the perilous road. Such is the merit of receiving and upholding the eight precepts."

Thereupon the dragons together addressed the Dragon King:

"Today we wish to hear the eight precepts, that we may diligently cultivate them..."

The Dragon King said:

"As for those eight precepts: first, one may not kill living beings; second, one may not steal or plunder; third, one may not engage in sexual misconduct; fourth, one may not speak falsehood; fifth, one may not drink intoxicants; sixth, one may not eat after midday; seventh, one may not lie upon a high and broad bed; eighth, one may not adorn oneself with cosmetics, nor sing and dance to worldly music. These are the eight precepts of the pure Eight-Precept Fast. The essential point is to shun noise and clamor, to dwell in a quiet and secluded place, with mind and intent wholly concentrated, guarding them in accordance with principle."

The dragons together addressed him:

"For ones such as we, parted from the great king for even a short while, our minds find no peace and security; only by relying upon the awesome spiritual power of the great king are we free from affliction, peaceful and secure at all times."

They further asked:

"The merit and wondrous power of the Buddha-Dharma can be attained anywhere—what need is there to seek out a quiet and secluded place?"

The Dragon King said to the dragons:

"When one does not see the objects of desire, then the thoughts of desire do not arise, for habit-tendencies arise dependent upon objects; just as wet earth easily becomes mud. If one dwells in a quiet and secluded place, then the defiled mind does not stir."

At that time, the Dragon King took his friends and kinfolk to dwell in a deep, secluded, and spacious forest in the mountains. Having forsaken the mind of greedy desire and anger, he constantly used loving-kindness and forbearance to discipline himself, guarding the precepts of the fast; and over many days of restricting his food and drink, his body grew thin and gaunt, giving rise to weariness.

One day a band of evil men came to the place where the dragons dwelt. When the Dragon King heard the sound of men, he at once awoke and became alert. When these evil men saw the Dragon King's bodily form thus, they were exceedingly astonished and said to one another: "What jeweled treasure is this, surging up from beneath the ground?"

The Dragon King thought to himself: "If I let these men see my true form, they will at once be frightened to death, and so I shall violate the precept against killing that I am now cultivating and upholding. These evil men, having come here today, surely covet the place where my body lies; they will kill me."

The evil men again discussed among themselves:

"We have come into these mountains and passed many years, yet we have never seen a form such as this, its many colors interwoven, its radiance dazzling to the eyes. If we could offer up the outer layer of its skin to the king, we would surely receive a rich reward—there is no greater joy." Then the whole band took sharp knives and cut into the Dragon King's body, intending to flay off the layer of skin.

At that time, the Dragon King, through the power of his mind of loving-kindness, compassion, and forbearance, had not the slightest enmity or resentment, and likewise lost all sense of pain; toward this band of men the Dragon King gave rise only to a mind of acceptance, and so the three poisons were all extinguished. He consoled his own mind, that he should not be grudging or sparing: "Even should an enemy come to slay me, I will not flee.

How much less now, when these men, seeing my body, give rise to a mind of greed for the reward from the king and so kill me—I would rather suffer death than harm them in return, nor will I cause these men to undergo suffering in their present bodies." The evil men at that point seemed all the more excited, their strength growing the greater, and gripping sharp knives they cut away the sheet of skin and carried it off.

Afterward the Dragon King reflected to himself: "Suppose there were an innocent person dismembered by another, who endured with forbearance and gave rise to no mind of vengeance, nor stirred up any mind of resentment—then know that such a person is a Great Being (Mahasattva). If toward one's father, mother, brothers, wife, and children one can silently bear and accept it, such a case is not yet to be esteemed. But toward an enemy who slays oneself, to give rise to no thought of vengeance in the mind, and only to bear it in silence—such a case is truly difficult.

Yet I now cultivate the practice of benefiting others, and so I bear it in silence. I reflect that from countless kalpas of birth-and-death until now, how many times I have cast away my body and life in vain, never once having given alms expressly to a single person. I vow that in a future age I shall bestow upon these men immeasurable dharma-wealth, so that my vow may be fulfilled."

At that time the Dragon King, having been flayed of his skin, with blood gushing forth all over his body and pain unbearable, could not restrain himself, so that his whole body trembled; and moreover, countless kinds of worms and insects, scenting the smell of blood, came to burrow and gnaw at him. The Dragon King spoke again:

"These kinds of worms and insects devour my flesh today; I vow that in a future age I shall bestow upon them the food of Dharma."

Thereupon, when the dragon kinfolk saw the body of the Dragon King undergoing such suffering and pain, they were all sorrowful and distressed. The Dragon King made this vow:

"If in a future age I shall become a Buddha, then let my body at once be restored to health as before."

When he had made this vow, his body naturally returned to as it was before. The dragon kinfolk were all exceedingly joyful.

This is the deed of the Bodhisattva within the evil realm, who, by the wondrous power of loving-kindness and forbearance, steadfastly upheld the pure precepts and endured suffering in such a manner.

– *

*

Origin Story 8:

KING MAITRIBALA DREW BLOOD FROM HIS OWN BODY TO GIVE IN CHARITY TO FIVE YAKSHA DEMONS

At that time, the World-Honored One was passing the rains-retreat at the Jeta Vihara, in the land of Sravasti. After the midday meal was finished, the Venerable Ananda put away the Buddha's bowl, and then together with the bhikshus went into the forest to walk in meditation. When this was done, they again took their seats in due order and conversed together:

"Today the Buddha, the World-Honored One, has appeared in the world—this is a most extraordinary thing, the foremost of rare occurrences, having created much benefit for beings. Now the five Great Bhikshus, such as Kaundinya and the others, are the leading ones; after the Buddha attained to Perfect, Complete Enlightenment, they were the first to encounter the Buddha. So what roots of goodness did they originally plant?

What cause and condition was there, that when the Buddha turned the wheel of Dharma in the Deer Park they at once attained realization—that as soon as the Dharma-drum was struck, they had heard it before; that the Earth-Spirit sprang up from beneath the ground to report the news to the spirits of the Void, and even the devas all bore witness and said: 'Kaundinya has clearly understood the Buddha-Dharma'?"

Having discussed in this way, they then rose from their seats and returned to the vihara, and laid all the foregoing before the Buddha.

At that time the Tathagata said to the Venerable Ananda:

"What he asked is not without cause and condition. From ancient times the Tathagata once took pity upon these ones, once drew blood from his own body to help them dispel hunger and thirst, saving their lives so that they gained peace and bliss. Because of that cause and condition, in this present life they followed Me to hear the Dharma first of all and gained awakening."

The Venerable Ananda again addressed the Buddha:

"We pray that the World-Honored One will reveal this matter for those who have not yet heard it, so that the minds of all the assembly may be set at ease."

The Buddha said to the Venerable Ananda:

"Long, long ago, immeasurable asamkhyeya kalpas past, in this continent of Jambudvipa there was a king named Maitribala (Power of Loving-Kindness), a man complete in merit, virtue, and wisdom, whose renown spread everywhere, of upright and dignified appearance, of awesome spiritual majesty matched by none. He had twenty thousand ministers to aid in governing the realm, ruling over eighty-four thousand small states, with consorts and kinfolk numbering ten thousand...

King Maitribala had met the Buddhas of former ages and had originally cultivated the roots of goodness; he delighted in cultivating the practice of loving-kindness and compassion, being benevolent, magnanimous, and gentle. Toward beings the king always brought every kind of peace and bliss, and moreover gave rise to a mind of compassion to aid the poor and destitute; whatever being was in suffering, all were saved and delivered by the king.

The king further gave rise to a mind of sympathetic joy, revering the Worthy Ones and Sages, and always used kindly words, so that all who heard them were made glad. He further gave rise to a mind of equanimity, neither loving nor hating; toward wealth or toward his own body and life he was never miserly, regarding beings with an impartial mind as he would his own children. The king practiced these four impartial dharmas in this way, and throughout many kalpas he never grew slothful or fell back.

"The king further taught and transformed his ministers and the populace with the ten wholesome deeds, and everyone obeyed his command and preserved purity, so that the nation was at peace and secure, and he wished the people to enjoy a tranquil age.

"As for the demons that cause illness, and the Yaksha demons that habitually devour and drink blood, bringing affliction and suffering upon the people—now that everyone cultivated the ten wholesome deeds, the three karmas of body, speech, and mind became pure, all calamities were eliminated, and the devas and good spirits constantly protected and upheld them; so that even though the evil spirits, wicked demons, and malevolent deities harbored intentions to do harm, they found no convenient opportunity against the people. At that time, five Yaksha demons came to the royal palace and together reported:

"'We all rely upon the blood and vital essence of the people to nourish our bodies and lives. Because the king has instructed the populace, so that all alike cultivate the ten wholesome deeds, we from then until now have had no food or drink, and are afflicted by hunger and thirst, with truly no means of livelihood. The loving-kindness and compassion of the great king is to save and aid all the sufferings of beings—yet to us alone, the king grants no grace or favor at all.'

"When the king heard these words, he felt the utmost pity for those Yakshas, and at once thought to himself: 'These Yakshas drink only human blood in order to live. How can I satisfy what they desire? Only by sacrificing my own body can I then save their lives.'

"Then the king pierced five places upon his body, and blood spurted forth from them; the five Yaksha demons at once brought vessels to catch and drink it. The Yaksha demons, having become fully sated, were greatly delighted. The great king said to them:

"'I have used the blood of my own body to save your lives. Now that you are sated, I ask nothing in return; I only wish that you cultivate the ten wholesome deeds—this is to repay my kindness. I vow that in a future age, when I become a Buddha, in my first preaching of the Dharma I shall deliver you first, using the flavor of sweet ambrosia (amrita) to cleanse away the three poisons and to extinguish all the hungers and thirsts that are the desires, so that you may become pure.'"

The Buddha said to Ananda:

"King Maitribala of that former time was no other person—it was none but Myself. The five Yaksha demons of that time are now the five bhikshus of Kaundinya's group within this assembly. Through the wondrous power of My original vow in former times, now that I have become a Buddha and turned the wheel of Dharma for the first time in the Deer Park, the five bhikshus of Kaundinya's group were the first to awaken to the right Dharma, severing utterly the very root of all suffering and realizing the fruit of arhatship. From then on the Three Jewels—the Buddha, the Dharma, and the Sangha—were first complete and appeared in the world."

When the great assembly heard the Buddha's teaching, they were all joyful, paid homage to the Buddha, and withdrew.

– *

*

Origin Story 9:

REVEALING THE WONDROUS POWER OF A SMALL ACT OF GIVING

The Buddha was at that time dwelling at the Jeta Vihara, in the grove-park of Jeta and Anathapindika, in the land of Sravasti, together with a full assembly of one thousand two hundred and fifty great bhikshus. At that time, there was in the land a merchant-chief who, together with five hundred merchants, wished to row a great ship out onto the vast ocean in search of precious jewels. Then the merchant-chief, giving rise to a faith pure and serene, intending to set out a vegetarian feast as an offering to the Buddha and the Sangha so as to seek merit and blessing, came to the place of the Buddha and respectfully made his invitation. The Tathagata, knowing this beforehand, silently accepted.

In the morning, at his own home, the merchant-chief presented foods all of the finest flavor, to show his sincere reverence in making the offering. When the Buddha had finished his meal, he spread a seat and sat, and for the merchant-chief expounded the Dharma, praising the merit of the practice of giving—how its response accords with one's wish, and how, since the field of the mind is complete in excellence, one sows a small cause yet attains a great fruit. The merchant-chief, hearing the Dharma, attained awakening of mind, paid homage to the Buddha, circumambulated to the right, and then withdrew to stand to one side.

At that time, the World-Honored One, for the sake of the merchant-chief, expounded:

"You wish to go out upon the vast ocean, where there are always many dangers and great calamities. Therefore you must first take refuge in and single-mindedly recollect the Three Jewels, and receive and uphold the five precepts as an upasaka (layman); then what you seek and pray for shall be fulfilled, and you shall arrive at your destination and return to your dwelling in peace and security."

When the merchant-chief had heard the Buddha expound the Dharma, he earnestly paid homage to the Buddha and asked to receive the five precepts.

The Buddha said:

"You must reflect well, listen carefully, and remember! The five precepts are:

1. One may not kill living beings.

2. One may not steal.

3. One may not engage in sexual misconduct.

4. One may not speak falsehood.

5. One may not drink intoxicants.

You must keep these five matters, never violating them throughout your whole life. To be thus is called an upasaka."

Because this merchant-chief had cultivated the roots of merit and virtue from before, he was intelligent, with bright and clear wisdom, knowing the good and ill of winds, waves, and weather; and so the merchants invited him to be their guide, and was held in esteem by all and revered by the title of Worthy One. Everyone provided in full fire, firewood, and provisions, chose an auspicious day, gathered together the merchants, and together set out upon the vast ocean.

When they had been on their way some days, a tempest arose, and the spirit of the sea transformed and manifested as a Yaksha, of ugly and ferocious form, with skin dark and dusky, sharp fangs jutting out beyond the mouth, fire blazing atop each tooth; from beneath the waves it sprang up, gripping the ship so that it could not move, and asked the merchants:

"Among the people of the world, have you ever seen any more fearsome than I?"

At that time, the Worthy One saw this strange and monstrous form, but with single-minded recollection of the Three Jewels, and by the protective power of the Buddha, he was without fear, and answered in a loud voice:

"I have indeed seen one many times more utterly evil than you."

The spirit of the sea asked:

"Who is that?"

The Worthy One replied:

"In the world there are foolish ones who habitually do unwholesome things, committing the ten evil deeds, sunk and drowned in wrong views; after death they fall into the hells and undergo myriad kinds of suffering and pain. The hell-wardens, the rakshasas, seize hold of these sinners and punish them in every manner: either flaying off their skin, or cutting off their flesh, or pounding, or grinding, or splitting the bodies of the sinners into a hundred thousand parts, or making them climb mountains of knives and forests of swords, or placing them upon blazing fire-carts to be roasted and seared. Or they are upon freezing ice, or in places of excrement and urine... Suffering thus throughout a hundred thousand kalpas—that indeed is more fearsome than you."

The spirit of the sea then fell silent, concealed its body, and departed.

The ship gradually advanced forward for some days, and the spirit of the sea again manifested its body as a person utterly emaciated and frail, skin clinging to bones, breath wheezing and labored, hurried and urgent, clinging to the side of the ship, and asked the merchant-chief:

"Have you ever seen anyone in the world as sickly and haggard as I?"

The Worthy One replied:

"There is yet one withered, gaunt, and haggard far more than you."

The spirit of the sea asked:

"Who is that?"

The Worthy One replied:

"There are foolish ones, of evil and wicked nature, stingy, greedy, and jealous, not knowing how to give in charity; after death they fall into rebirth among the hungry ghosts, with heads like Mount Tai, necks like needles, hair standing on end and unkempt, forms scorched black, passing through many long kalpas yet never having heard so much as the words 'food' and 'drink.' Sickly and frail like that—still far more so than you."

When the spirit of the sea heard this, it then forsook the ship, concealed its body, and vanished.

The ship again gradually parted the waves and advanced. After some days, the spirit of the sea again manifested itself as a young man, still youthful in years, of utterly upright and dignified appearance, who sprang up from beneath the water, gripped the ship, and asked the merchant-chief:

"Have you ever seen anyone younger or stronger than I?"

The Worthy One replied:

"Compared with your appearance, there is one fairer and more handsome than you a hundred thousand times over."

The spirit asked:

"Who is that?"

The Worthy One replied:

"In the world there are wise ones who reverently keep the ten wholesome deeds, so that the three karmas of body, speech, and mind are always pure, who wholeheartedly believe in the Three Jewels and make offerings according to the season. When such a one's life comes to an end, he is born up into the heavens, his form and appearance beautiful, with none in the world to match him. To compare your form with that one's is like comparing a blind she-monkey with a celestial maiden."

When the spirit of the sea heard this, it felt ashamed, and falling silent thought to itself: "Now this merchant-chief is broadly learned and knowledgeable, understanding all matters, well able to expound the law of cause and effect and retribution clearly; now let me take a matter very near at hand and try questioning him to see." The spirit of the sea then used its right hand to scoop up a handful of water, and again asked the merchant-chief:

"Is the water in my hand greater, or the water in the vast ocean greater?"

The Worthy One replied:

"The water in your hand is greater; the water in the vast ocean is lesser."

The spirit of the sea pressed him, asking:

"The matter is plain before our very eyes—your words today are truly hard to believe."

The Worthy One replied:

"These words are true and real, definitely without error; it is something the understanding of the world cannot comprehend."

The spirit of the sea asked:

"By what do you prove this?"

The Worthy One replied:

"Though the water of the sea is great, the day will come when it too must dry up. When the world reaches the time of its destruction, then the great-thousandfold-world of the three-thousand realms shall all be destroyed; Mount Sumeru and the vast ocean shall all break apart, perishing without a single thing remaining. From this one knows the water of the sea must dry up.

But if there is one who takes a single handful of water to offer to the Buddhas, or to give in charity to beings, or to support and nourish father and mother, or to give to a beggar, or even to the birds and beasts—then by the wondrous power of this deed of goodness, small though it be, throughout kalpas as numberless as dust-motes one enjoys blessings without end. From this I know: the water of the sea is lesser, while the handful of water in the hand is greater."

At that time, the spirit of the sea, its mind exceedingly joyful, then took precious gems, ivory, pearls, and jewels of great value and presented them to the Worthy One, and likewise sent the various precious gems and jewels to be offered up to the Buddha and the Sangha.

Thereupon, the merchants all returned to the mainland, and together came to the place of the Buddha, bowed in homage, and presented the precious things sent by the spirit of the sea as an offering to the Buddha; and they further took the pearls and jewels that had been given to themselves and laid them out before the Buddha, then knelt prostrate, joined their palms, and said:

"World-Honored One, that we have been so fortunate is owing to the loving-kindness and compassion of the Tathagata, whose protection reached us from afar; so that when we went out upon the sea we escaped calamity, and obtained precious things and returned to our native land—all this we owe to the grace of the Buddha. Today we vow to become disciples who leave the household life."

The Buddha said: "Welcome (Svagata)," and those merchants then at once possessed the full marks of bhikshus; all of them severed entirely every kind of fetter, and realized arhatship.