彌沙塞部和醯五分律

DHARMAGUPTAKA VINAYA IN FIVE PARTS - VOLUME 15

The Buddha was staying in the city of Rajagriha and said to the bhikkhus:

In a former age, there was a king named Utkata. His lesser consort had four sons. The first was named Illuminating Eyes, the second Penetrating Eyes, the third Tamer of Elephants, and the fourth Ni-lou. All were intelligent, broadly learned, and possessed great majesty and virtue. The chief queen had one son named Long-Life, who was foolish and ugly, and everyone despised him. The queen thought, “Although my son is the eldest, his ability and virtue are inferior to everyone else’s, while those four possess great majesty and virtue. The throne of the kingdom will surely fall into their hands. What plan should I devise to secure the royal inheritance for my son?”

She further thought, “The king now values, trusts, and loves me more than the other consorts. First, I should appeal to his affections; afterward, I shall use reason to settle the matter.” Having conceived this plan, she adorned herself with the utmost beauty, so that when the king came she captured his affection and made him immediately desire intimacy with her. At that moment, however, she wept bitterly. The king asked her why, and she replied, “I have a small wish, but I fear it will not be fulfilled. I can only die and bring my life to an end.”

The king said, “What is your wish? If it is reasonable, how could I refuse you?”

She then said to the king, “All four of your sons possess majesty and virtue. Although my son is the eldest, his ability and virtue are inferior to everyone else’s. I fear that, when the time comes to inherit your great enterprise, they will wrest it from him. Only if Your Majesty expels those four will my mind be at peace.”

The king said, “Those four sons are all filial and respectful, and they have committed no offense against the kingdom. How could I expel them now?”

She said again, “In truth, my heart is exceedingly burdened by concern for both our household and the kingdom, and by the wish to repay your kindness. All four of your sons possess majesty and virtue, and the people cherish them. One day, if they contend with one another for the throne, they will surely kill one another, and that great royal patrimony will be destroyed. How then could there be a king in the future?”

The king said, “Enough! Enough! Say no more.” He immediately summoned his four sons and ordered them to leave the kingdom. The four sons obeyed his command and at once prepared their provisions for the journey. Their mother and their own sisters then asked to accompany them. Not only they, but the warriors, the hundred officials, brahmins, householders, lay devotees, and nearly all the people gladly asked to follow them. The king permitted them all to go.

Thus, the four sons bowed farewell and departed. After crossing to the other side of the Kila River, they reached a place north of the Snow Mountains. The land there was level and expansive, surrounded in every direction by boundless purity and tranquility. There were also abundant sweet fruits, fine trees, extraordinary flowers and rare plants, and animals of every kind. Recognizing that it was an auspicious land, the four sons halted and summoned the brahmins, householders, and lay devotees to deliberate together, saying, “Of all the places through which we have passed, none surpasses this one. We may now settle here.”

Everyone agreed that this place would be their new homeland. They built a walled city and settlements, and within only a few years great numbers of people had gathered there. It gradually prospered and became a great kingdom.

Several years later, the father king remembered his sons and asked his ministers, “Where are my four sons now?”

The ministers replied, “They dwell north of the Snow Mountains, near the Sakya forest. They have built walls, cities, encampments, and settlements. Their myriad people are flourishing, the land is fertile, and they have ample clothing and food, lacking nothing.”

When the king heard this, he praised them three times, saying, “My sons are truly capable!” The king repeated this praise three times. From that time onward, they bore the name of the Sakya clan.

Ni-lou had a son named Xiang-tou-la. Xiang-tou-la had a son named Qu-tou-la. Qu-tou-la had a son named Ni-xiu-la. Ni-xiu-la had four sons: the first was named Suddhodana, the second Suklodana, the third Dronodana, and the fourth Amritodana.

King Suddhodana had two sons: the first was the Bodhisattva, and the second Nanda. Suklodana had two sons: the first was Ananda, and the second Devadatta. Dronodana had two sons: the first was Mahanama, and the second Aniruddha. Amritodana had two sons: the first was Bava, and the second Bhadrika. The Bodhisattva had a son named Rahula.

From childhood, the Bodhisattva had aspired to leave the household life. The father king, fearing that his son would undertake the path, constantly provided him with the five sensual pleasures for his amusement. When he reached the age of fourteen, the majestic Bodhisattva mounted a carriage and went sightseeing through the eastern gate of the city. He saw an old man with white hair and a bent back, leaning upon a staff and walking feebly.

The Bodhisattva asked the charioteer, “What kind of person is that?”

The charioteer replied, “That is an old man.”

The Bodhisattva asked again, “What is old age?”

He replied, “Bodhisattva, old age means that one has advanced in years, the faculties and bones have fully matured, the body has changed, and one’s complexion and appearance have declined. Standing and sitting are painful, and little of one’s life remains. Therefore, it is called old age.”

The Bodhisattva asked, “Can I escape that condition?”

He replied, “How could you escape it?”

The Bodhisattva ordered him to turn the carriage around and return to the palace. He thought to himself, “Because I have not yet escaped old age, I am sorrowful and unhappy.”

The father king asked the charioteer, “Did the prince enjoy his excursion?”

The charioteer replied, “He did not.”

“Why not?”

“Because he encountered an old man, the prince was unhappy.”

The king became afraid. Remembering the physiognomancer’s prediction, he feared that the prince would soon leave the household life, so he increased the five sensual pleasures provided for the prince’s amusement.

A long time afterward, the prince again ordered the charioteer to prepare the carriage and went sightseeing through the southern gate of the city. He encountered a sick man whose body was emaciated and weak, leaning against a doorway and gasping for breath.

The prince asked the charioteer, “What kind of person is that?”

He replied, “Bodhisattva, that is a sick man.”

The Bodhisattva asked again, “What is a sick person?”

He replied, “Sir, the four great elements increase or diminish; one is unable to eat or drink; one’s strength gradually weakens; and one’s life may end at any moment. Therefore, this is called sickness.”

The Bodhisattva asked, “Can I escape that condition?”

He replied, “Sir, how could you escape it?”

The prince ordered him to turn the carriage around and return to the palace. He thought to himself, “I have not yet escaped old age and sickness,” and his sorrow increased further.

The king asked the charioteer, “Did the prince enjoy his excursion?”

The charioteer replied, “He was even less happy than before!”

The king asked, “Why?”

He replied, “Your Majesty, because he encountered a sick man, he was unhappy.”

The king feared that the prince would leave the household life, so day and night he further increased the five sensual pleasures provided for the prince’s enjoyment.

A long time afterward, the Bodhisattva again ordered the charioteer to prepare the carriage and went sightseeing through the western gate of the city. He encountered a dead man whose corpse was being carried in front, while the men and women of his family followed behind, weeping and lamenting.

The prince asked the charioteer, “What kind of person is that?”

He replied, “Prince, that is a dead man.”

The prince asked again, “What is meant by a dead person?”

He replied, “Sir, his breathing has ceased and his consciousness no longer perceives anything. His body will be cast away in an open field, and he has forever parted from his relatives. Therefore, this is called death.”

The Bodhisattva asked, “Can I escape that condition?”

The charioteer replied, “How could you escape it?”

The Bodhisattva thought to himself, “I have not escaped old age, sickness, and death.” His sorrow consequently increased further, and he immediately turned the carriage around to return.

On the road, he saw a man who had shaved off his beard and hair, wore Dharma robes, carried an alms bowl, and walked with his gaze lowered toward the ground. The prince asked the charioteer, “What kind of person is that, whose clothing differs from that of worldly people?”

He replied, “Prince, that is one who has left the household life.”

The prince asked again, “What is meant by one who has left the household life?”

He replied, “Sir, one who skillfully disciplines himself, possesses dignified deportment, constantly practices patience, and has compassion for sentient beings is called one who has left the household life.”

When the Bodhisattva heard this, he exclaimed three times, “Excellent! This alone is a life of peace and happiness!” The prince immediately descended from the carriage and approached the palace.

He respectfully asked, “Why does the form of your clothing differ from that of ordinary people?”
(The reply was the same as above.) The bodhisattva again praised him three times: “Excellent!
This way of life is the most peaceful and joyful.” The bodhisattva mounted the carriage and returned to the palace. From afar, a woman saw the bodhisattva. Her heart was stirred by sensual desire, and she spoke this verse:
A mother rejoices in having a son;
His father likewise rejoices.
The woman who gains this man as husband
Rejoices more than one entering nirvana.
When the bodhisattva heard the word “nirvana,” he was filled with joy and thought to himself: “What must I do to realize this unsurpassed nirvana?” After returning to the palace, the bodhisattva remained absorbed in contemplation of birth, aging, sickness, and death, from which he was not yet liberated.... The King asked the charioteer, “Did the Crown Prince enjoy his excursion today?” The charioteer replied, “On the outward journey he was unhappy, but on the return journey he was very joyful.” The King asked again, “Why was that?” He replied, “Your Majesty, on the outward journey he encountered a dead man and therefore was unhappy.

On the return journey he saw a bhikshu and therefore was very joyful.” The King again thought, “The physiognomist’s prediction that the Crown Prince will renounce the household life must indeed be true.” Day and night, the King increased the pleasures of the five desires for the Crown Prince’s enjoyment. The bodhisattva took pleasure in the entertainments of the female performers and was able to sleep for a while. Thereafter, all the female performers also sank into sleep.
When the bodhisattva awoke, he saw the female performers sleeping with their heads resting upon one another. Some had exposed their bodies and looked no different from wooden figures; mucus, tears, and saliva flowed from their mouths. Lutes, zithers, flutes, and other instruments lay scattered across the floor.

He also saw the palace as though it were a desolate mound. Witnessing this scene, the bodhisattva cried out three times in lamentation: “Calamity! Calamity!” The bodhisattva immediately went to the palace where his royal father resided, and the palace there appeared in just the same condition.

The bodhisattva again lamented, “Calamity! Calamity! I am thoroughly weary of this!

I must quickly depart from it!” At that time, the bodhisattva ordered his attendant Chandaka, “Saddle the horse, and let no one know!” Chandaka replied, “Night is not the time to go out, nor should one make an excursion now. Moreover, no hostile enemy is threatening the royal palace. I do not know why you command me to saddle the horse at night.” The Crown Prince answered, “There is a great enemy, though you do not know it.

That enemy is aging, sickness, and death; this is truly the greatest enemy. You must saddle the horse at once and must not delay.”
When the white horse had been saddled, Chandaka led it into the courtyard and said, “The horse has been saddled and brought here.” The bodhisattva then approached the horse and was about to mount when it neighed once in a sorrowful voice. Fearing that an obstacle might arise, the heavenly spirits softened the sound of the horse so that no one could hear it. The bodhisattva mounted the horse and headed toward the eastern gate; the eastern gate immediately opened.

He then proceeded toward the city gate, which also opened by itself. After leaving the city gate, the bodhisattva headed toward the Anupiya Grove, not far from the city. The bodhisattva dismounted, removed his precious robe, gave it to Chandaka, and said, “Take this horse and robe back to the royal palace and report: ‘Today I bid farewell to my father and mother in order to go and study the Way.

Before long, I shall return. May my parents not grieve too deeply.’” Chandaka wept, knelt, and said, “The physiognomist formerly said that the Crown Prince would become a wheel-turning sage king possessing the seven treasures and a thousand sons, ruling as king over the four continents, governing the world by the true Dharma without employing weapons, so that peace would naturally prevail. Why do you now renounce the throne, remove your precious robe, and accept suffering in the desolate forests and mountains?!”
The bodhisattva asked in return, “Did the physiognomist say anything else at that time?” Chandaka replied, “The physiognomist also said: ‘If he takes no delight in ruling the realm and renounces the household life to study the Way, he will attain unsurpassed perfect awakening.’” The bodhisattva said, “Since you heard this clearly, why are you now sorrowful? You must quickly return and report to my parents: ‘Even if my bones decay, if I have not brought the source of birth, aging, sickness, and death to an end, I shall not return.’” At that time, Chandaka wept sorrowfully, came forward and bowed reverently, circumambulated him three times, then led the horse and carried the precious robe back to the palace.
The bodhisattva proceeded onward and saw a hunter wearing a saffron robe. He approached him and exchanged a robe worth hundreds of thousands for that robe, which he then put on. The bodhisattva went toward a sumana tree, beside whose roots there was a barber, and asked him to shave his head. The barber then shaved the bodhisattva’s hair. In an instant, as swiftly as one might bend or extend an arm, Shakra, Lord of the Devas, appeared before the bodhisattva, took his robe, caught his hair, and carried them back to the heavenly palace. After his head had been shaved, the bodhisattva thought, “Now that I have become one who has renounced the household life, I naturally possess the complete precepts.” From there, he journeyed by stages until he reached the city of Rajagriha.
When King Bimbisara was young, he had made five vows:
1. When my royal father passes away, I shall succeed to the throne.
2. When I become king, I shall encounter a Buddha appearing in the world.
3. I myself shall see the Buddha, draw near to him, and make offerings.
4. With a joyful heart, I shall be able to hear the true Dharma.
5. Having heard the Dharma, I shall immediately gain faith and understanding.
The bodhisattva entered the city to beg for alms, his dignified bearing radiant, walking with his gaze directed toward the ground. At that time, he did not yet have an alms bowl, so he carried a lotus leaf as a bowl while walking through every street, with the lotus stem still attached. At that time, the King and his ministers were atop a watchtower. Seeing the bodhisattva from afar, the King found him extraordinary and turned to his ministers, saying, “Never have I heard of or seen anyone like this man. He must surely be a divine being.”
The ministers all reported, “We previously heard that to the north of the Snow Mountains, King Shuddhodana of the city of Kapilavastu had a son called the bodhisattva. A physiognomist examined his marks and said: ‘If he remains at home, he will become a wheel-turning sage king, lord of the four continents. The seven treasures will come to him of themselves: the precious wheel, precious elephant, precious horse, precious jewel, precious woman, precious steward, and precious general.

The King will have a thousand courageous and mighty sons of extraordinary strength. He will govern the world through the Dharma, without employing weapons, and peace will naturally prevail. If he takes no delight in worldly life, renounces the household life, and studies the Way, he will realize Buddhahood and deliver people from birth and death.’ We have heard that the Crown Prince has renounced the household life; this must surely be he.”
When the King heard this, he was greatly delighted and said, “Of the five vows I made formerly, one has now been fulfilled. The remaining four will surely now be fulfilled as well.” The King immediately ordered two men to go and see where the bodhisattva was staying, so that the King might visit him. Having received the command, the two men followed him closely all the way. They saw that after the bodhisattva had finished begging for alms, he returned to Mount Varanasi, sat cross-legged, and faced the kingdom of Pashun. One man remained to observe him, while the other returned to report to the King.
The King immediately adorned his royal carriage and went directly there. The bodhisattva suddenly ceased sitting cross-legged and descended the mountain, while the King was ascending it, and they met. The bodhisattva said, “Come, excellent Great King! May the King obtain blessings.” The King immediately bowed his head reverently at the bodhisattva’s feet, then withdrew and sat to one side. He asked the bodhisattva, “In what country were you born, and from what clan did you renounce the household life?” The bodhisattva answered, “I was born north of the Snow Mountains, in the land of the Shakyas, in the city of Kapilavastu. My father is named Shuddhodana, and my clan is Gautama.”
Wishing to test the bodhisattva, the King said, “The bhikshu’s lineage is noble, and the royal station is supreme in the world. Your sacred virtue would naturally extend throughout the four seas, and there is no one within the four seas who would not look to you with expectation. If you were to assume the government, I too would turn toward the north and serve you.” The bodhisattva replied, “What position could equal that of a wheel-turning sage king, which I have already relinquished, much less sovereignty over the four seas?

The reason I renounced the household life to seek the Way is that I wish to transcend all the great suffering of birth and death. Why do you not invite me, once I have attained the Way, to deliver the Great King first, instead of clinging so tightly to that matter as though it were of paramount importance?!”

The King said, “Excellent! Those words are most pleasing to me! When you have attained the Way, I beg you first to deliver me and the people of this country.” The bodhisattva consented. The King was greatly delighted, bowed with his head at the bodhisattva’s feet, and then withdrew.

After the King had departed, the bodhisattva proceeded toward the Bodhi tree. Not far from the Bodhi tree was a grass cutter named Kiet-an. The bodhisattva approached him and asked for a little grass, which he took and spread beneath a tree.

He then sat cross-legged, holding his body upright, with right intention and right mindfulness before him. He immediately eliminated the five hindrances, withdrew from sensual desire and from evil and unwholesome states... Ultimately, he attained the fourth dhyana and abided therein, penetrating the thirty-seven factors of the Way.

Through this purified mind, the three knowledges shone forth: the knowledge of former lives, the knowledge of the minds of others, and the knowledge of the exhaustion of the outflows, as related in the Sutra of the Auspicious Response and the Origin of the Arising.

He then arose, went to the village of Uruvela, and sat beneath a grove of trees, beginning his attainment of Buddhahood. During the first watch of the night, he contemplated the twelve links of dependent origination in forward and reverse order: because this condition exists, this arises; when this condition ceases, this also ceases. That is, ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six ayatanas; the six ayatanas condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; and birth conditions aging and death, sorrow, lamentation, suffering, and distress.

If ignorance ceases, formations cease; when formations cease, consciousness ceases; when consciousness ceases, name-and-form ceases; when name-and-form ceases, the six ayatanas cease; when the six ayatanas cease, contact ceases; when contact ceases, feeling ceases; when feeling ceases, craving ceases; when craving ceases, grasping ceases; when grasping ceases, becoming ceases; when becoming ceases, birth ceases; and when birth ceases, aging and death, sorrow, lamentation, suffering, and distress all cease.

Having clearly perceived the meaning of dependent origination, he spoke this verse:

At that time, the Blessed One suffered from an illness caused by wind. The mountain spirit Mathura immediately brought a haritaki fruit and offered it to the Buddha, saying, “I beseech the Buddha to take this fruit to cure the illness caused by wind.” The Buddha accepted and consumed it, and the illness immediately ceased. He then sat cross-legged for seven days, experiencing the bliss of liberation.

After seven days, he emerged from samadhi and journeyed among the people. At that time, five hundred merchants were transporting goods in five hundred carts. Among them were two eminent men, one named Liwei and the other Bali. Formerly, a spiritual friend of theirs had died and asked to become a benevolent deity who constantly accompanied them. The deity thought, “The Buddha has now newly attained the supreme Way, but no one has yet offered him food. I should cause these two friends to make an offering to the Buddha so that they may enjoy well-being for many kalpas.”

The benevolent deity then used his spiritual power to bring the entire caravan to a halt. Everyone became frightened and prayed toward the four directions. From the sky, the benevolent deity said, “Do not be afraid! Do not be afraid! The Buddha, the Blessed One, has only now attained the supreme Way. He sat silently for seven days, has arisen from meditation to journey onward, and is presently seated beneath that tree. No one has yet made an offering to him. You two friends should bring provisions of dried food and honey and offer them to him, so that you may enjoy happiness for many lifetimes.”

Everyone was delighted. They mixed honey with the dried provisions and brought it as an offering. From afar, they saw the Blessed One seated beneath the tree’s canopy, his bearing majestic, his faculties tranquil and composed. He possessed the thirty-two marks of a great man, and light radiated around him for one fathom, so that he resembled a mountain of gold. They approached, bowed with their heads at the Buddha’s feet, and offered him the dried provisions mixed with honey.

The Blessed One thought, “All Buddhas of the past used alms bowls to receive offerings, and all Buddhas of the future will likewise do so. I too should now use a bowl to receive this offering of food.” Knowing the Buddha’s thought, each of the Four Heavenly Kings took a clean stone bowl, naturally fragrant, and brought it to offer to the Blessed One, saying, “We beseech you to accept these vessels from us and use them to receive the merchants’ offering.”

The Buddha then thought, “If I accept the bowl of only one Heavenly King, the others will be displeased.” He therefore took all four bowls, placed them in his left palm, pressed them together with his right hand to form a single bowl, and received the offering. After accepting it, he said, “You should take refuge in the Buddha and take refuge in the Dharma.” They immediately undertook the two refuges. Among human beings, these two merchants were the first to undertake the two refuges.

He taught Dharma for their rejoicing and pronounced a blessing in verse:

After speaking this verse, the Blessed One further taught the merchants wondrous Dharma, revealing its benefits and bringing them joy. He then went and sat beneath a tree to eat the food he had received. After consuming the dried provisions mixed with honey, he again sat cross-legged and entered meditation for seven days, experiencing the bliss of liberation.

After seven days, he went to the dwelling of the naga Van Lan and sat beneath a tree. The naga emerged from the water and offered the Blessed One food that was not of the human realm. The Buddha accepted and ate it, then again entered meditation for seven days, experiencing the bliss of liberation.

At that time, the sky became densely covered with black clouds, and rain fell continuously for seven days, terrifying the people. The naga thought, “This rain is now fearsome. I should transform myself into a great body, coil seven times around the Buddha, and shield him with my head so that rain, wind, gadflies, and mosquitoes do not disturb him.” Having thought this, the naga immediately did so.

After seven days had passed, the Blessed One arose from samadhi. Seeing that the rain had stopped and the sky was clear and bright, the naga relinquished his great form, transformed himself into a young man, bowed his head, and said to the Buddha, “I transformed myself into a great body, coiled seven times around you, and shielded you with my head because I wished to keep wind, rain, gadflies, and mosquitoes from afflicting the Tathagata.” On that occasion, the Buddha spoke this verse:

After speaking this verse, the Buddha arose and went to the village of Sina in Uruvela. He entered the village to seek alms and then went to the house of the brahmin Sina, where he stood silently outside the door. A woman there named Sujata saw the Buddha’s wondrous and majestic appearance. She immediately approached him, took his alms bowl, filled it with delicious and nourishing food, and offered it to the Blessed One.

After the Buddha had eaten, he said, “You may take refuge in the Buddha and take refuge in the Dharma.” Sujata immediately undertook the two refuges. Among women, Sujata was the first to undertake the two refuges and become an upasika.

After eating, the Buddha returned beneath the Bodhi tree, sat cross-legged, and entered meditation for seven days, experiencing the bliss of liberation. After seven days, he arose from samadhi, donned his robe, took up his bowl, and returned to that house. Sina offered him food and then undertook the two refuges, as described above.

Thereafter, the Buddha again went to that house. The woman saw the Buddha, offered him food, and then undertook the two refuges as before. Later, the Buddha went there once more. The four sisters of that household saw the Buddha, offered him food, and undertook the two refuges, also as before.

After the Buddha had eaten, he again returned beneath the Bodhi tree and sat in meditation for seven days. When he emerged from meditation, he proceeded toward

At Ajapāla, the banyan tree, the Buddha saw along the road a woman churning curds to make ghee. He approached her for alms, and the woman filled his bowl with curds and offered it to the Buddha, then took the two refuges as before. After eating, the Buddha went to the foot of a tree farther ahead, sat down, and entered samadhi for seven days.

After seven days, he emerged from samadhi and thought: “The Dharma I have realized is exceedingly subtle, difficult to understand, difficult to perceive, tranquil and unconditioned. Only the wise can know its subtlety; fools cannot comprehend it. Moreover, sentient beings delight in dwelling within the dark house of the three realms, weaving karmic obstructions through their defilements.

How could they awaken to this profound, subtle, and difficult-to-perceive Dharma of the twelve links of dependent origination? Furthermore, all formations must be brought to an end, their continuing flow cut off at once, and affection and craving utterly extinguished; only then is the source of nirvana without remainder understood. This is truly most difficult.

If I were to expound it, I would merely bring hardship and weariness upon myself, ultimately gaining only fruitless suffering!” At that time, wishing to make clear in verse why it could not be taught, the Blessed One said:

The path I have accomplished is most difficult;
If taught to those in the darkened house,
It runs counter to the swirling current of samsara—
This wondrous Dharma is exceedingly hard to understand.

Therefore, the Blessed One remained silent and did not teach the Dharma. At that time, Brahmā, dwelling in the Brahmā realm, knew the Buddha’s thought from afar and reflected: “Now that a perfectly awakened Buddha has appeared in the world, if he does not teach sentient beings the Dharma he has personally realized, the world will remain forever in darkness, and after death beings will fall into the three evil destinies.” Having thought thus, as swiftly as a strong man might bend or extend his arm, he vanished from the Brahmā realm and appeared before the Buddha.

Bowing his head reverently at the Buddha’s feet, he withdrew and sat to one side, then addressed the Buddha: “I beseech the Blessed One to have compassion for sentient beings and teach them the Dharma. There are still sentient beings capable of receiving the Buddha’s teaching. If they do not hear the Dharma, they will fall into ruin.” Having made this request three times, Brahmā again expressed its meaning in verse, entreating the Buddha:

At that time, the Blessed One silently assented. Then, with the Buddha-eye, he surveyed the entire world and saw that sentient beings possessed faculties both keen and dull. Some feared falling into the three evil destinies in a future life; some had the capacity to receive the Dharma like the great ocean; and some were like lotus roots in the mud, whose flowers, whether risen above the water or not yet risen above it, remained unstained by the mud. The Buddha spoke this verse:

When Brahmā heard this verse, he rejoiced beyond measure. He approached the Buddha, bowed reverently at his feet, circumambulated him three times to the right, and suddenly vanished, returning to his heavenly palace. The Buddha thought: “The gateway of ambrosia shall now be opened. Who should hear it first? Uddaka Rāmaputta is intelligent and quick to understand. He should hear it first.” Having determined whom to teach, the Buddha set out. At that very moment, devas in the sky said: “Uddaka Rāmaputta died seven days ago.” The Buddha said: “Alas, he has utterly lost his opportunity! Why could he not hear the sound of the ambrosial Dharma?”

The Buddha again thought: “The gateway of ambrosia shall be opened. Who should hear it next? Āḷāra Kālāma is intelligent and quick to understand. He should be the next to hear it.” Just as the Buddha was about to depart, the devas again said: “Āḷāra Kālāma died only last night.” The Buddha said: “How lamentable! Without hearing the ambrosial Dharma, how can the cycle of birth and death be brought to an end?”

The Buddha again reflected: “The gateway of ambrosia shall be opened. Who should be the next to hear it first? In the past, my royal father sent five men to attend upon me through hardship. I should now repay that merit. Those five men are presently in the Deer Park of the Seers in the country of Vārāṇasī.” Having thought thus, the Buddha immediately set out.

Along the way, he encountered a brahmin named Upaka. Seeing from afar the Blessed One’s stately appearance, his faculties serene and composed, and light radiating a fathom around him like a golden mountain, the brahmin asked: “Who is your teacher? What Dharma do you practice that you have attained such nobility?” The Blessed One replied in verse:

The brahmin then asked: “You declare yourself to be the Supreme Victor; may I hear the meaning of this?” The Buddha again replied in verse:

The brahmin did not accept this. Shaking out his robe, he departed. A deity who had been the brahmin’s friend in a former life immediately spoke this verse from the sky:

Although the brahmin heard the verse, he continued on without looking back. The Blessed One then proceeded toward Vārāṇasī, to the dwelling place of the five men. Seeing the Buddha approaching from afar, the five men agreed among themselves: “Formerly, the ascetic Gautama ate only one sesame seed and one grain of rice each day, yet still failed to attain the path. Now, indulging in many desires, he has strayed even farther from the path. We shall merely set out a small seat and must not rise to welcome him, bow to him, or exchange greetings.”

But when the Blessed One arrived, the five men spontaneously rose, bowed reverently, received his robe and bowl, prepared a fine seat, and brought water for washing his feet. Yet they still looked down upon the Tathagata and addressed him merely by his family name and personal name as they invited him to sit.

The Buddha told the five men: “You are foolish. What became of the agreement you made among yourselves, that you now abandon it of your own accord? You should not slight the Buddha by addressing him by his family and personal names, lest you undergo painful retribution for many kalpas. I have now attained unsurpassed perfect awakening. You should all single-mindedly receive my teaching. If you follow it without opposition, before long you will leave the household life from among the clans, cultivate the pure holy life, and personally realize the fruit of the path. Birth and death will be ended, the holy life established, what had to be done accomplished, the five skandhas fully understood, and nirvana peacefully enjoyed.”

The five men replied: “Previously, you practiced austerities and performed such difficult deeds, yet still failed to attain any superhuman Dharma or the complete benefit of a noble one. How much less could you attain a superhuman Dharma now that you have abandoned austerities, live indulgently, and have many desires?”

The Buddha again told them: “Do not slight the Tathagata, the unsurpassed perfectly awakened Buddha. The Buddha has neither lost the path nor become indulgent in desires.” Upon hearing this, the five men relinquished their former thoughts.

The Buddha then told them: “There are two extremes in the world that should not be approached. The first is attachment to sensual desire and the claim that sensual desire is without fault. The second is the wrong view of ascetic self-mortification, in which there is not the slightest trace of the path. By abandoning these two extremes, one attains the Middle Way, which gives rise to the eye of wisdom, lucid knowledge, and awakening, and leads toward nirvana.

“What is called the Middle Way? The Middle Way is the eight right paths: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is called the Middle Way.

“There are also the Four Noble Truths: the Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path leading to the Cessation of Suffering. What is the Noble Truth of Suffering? It means”

there is the suffering of birth, the suffering of aging, the suffering of illness, the suffering of death, the suffering of sorrow, lamentation, and distress, the suffering of encountering those one hates, the suffering of separation from those one loves, and the suffering of seeking what one desires but losing it. In brief:
The five clinging skandhas are suffering. Such is the Noble Truth of Suffering. What is the Noble Truth of the Origin of Suffering?

It is craving for existence, conjoined with the afflictions, delighting in and clinging to things everywhere. This is called the Noble Truth of the Origin of Suffering. What is the Noble Truth of the Cessation of Suffering?

It is the state of quiescence after craving has been completely severed. This is called the Noble Truth of the Cessation of Suffering. What is the Noble Truth of the Path Leading to the Cessation of Suffering?

It is the Noble Eightfold Path. This is called the Noble Truth of the Path Leading to the Cessation of Suffering. This was a Dharma that I had never heard before.

Vision arose, knowledge arose, illumination arose, awakening arose, penetration arose, and wisdom arose: such a Dharma should be known. Regarding what I had never heard before, vision arose, through to wisdom arose: such a Dharma I have known. Regarding what I had never heard before, vision arose, through to wisdom arose: this is the Noble Truth of Suffering.

Such a Noble Truth of Suffering should be known; such a Noble Truth of Suffering I have known. Regarding what I had never heard before, vision arose, through to wisdom arose: this is the Noble Truth of the Origin of Suffering. Such a Noble Truth of the Origin of Suffering should be abandoned; such a Noble Truth of the Origin of Suffering I have abandoned.

Regarding what I had never heard before, vision arose, through to wisdom arose: this is the Noble Truth of the Cessation of Suffering. Such a Noble Truth of the Cessation of Suffering should be realized; such a Noble Truth of the Cessation of Suffering I have realized. Regarding what I had never heard before, vision arose, through to wisdom arose: this is the Noble Truth of the Path Leading to the Cessation of Suffering.

Such a Noble Truth of the Path Leading to the Cessation of Suffering should be cultivated; such a Noble Truth of the Path Leading to the Cessation of Suffering I have cultivated. Regarding what I had never heard before, vision arose, through to wisdom arose; I have known it as it truly is. This was the threefold turning of the Dharma wheel in twelve aspects, through which I attained unsurpassed perfect enlightenment.

When the Buddha expounded this Dharma, the earth trembled in six ways. Kaundinya, freed from dust and defilement, attained the pure Dharma eye with respect to all dharmas. The Buddha asked Kaundinya: Do you understand?

Do you understand? Kaundinya replied: Venerable Blessed One! I understand.

Having heard this, the earth deity reported it to the deity of empty space; the deity of empty space reported it to the Four Heavenly Kings; the Four Heavenly Kings reported it to the devas of the Heaven of the Thirty-Three; and thus the news was transmitted successively as far as the Brahma heaven: Today, at Varanasi, the Buddha has turned the unsurpassed Dharma wheel, which had never before been turned. No ascetic, brahmin, deva, Mara, Brahma, or anyone in the entire world has ever turned it.

The devas rejoiced and rained down many kinds of flowers, each shining like a star falling to the earth. Celestial music sounded in empty space.
At that time, Kaundinya rose from his seat, bowed his head at the Buddha’s feet, and said:

– Venerable Blessed One! Please permit me to go forth and receive full ordination.

The Buddha said:

– Excellent, bhikkhu! Come and receive full ordination. Within my well-proclaimed Dharma and Vinaya, you can bring all suffering to an end and purely cultivate the holy life.

Kaundinya’s hair and beard fell away of themselves, a kasaya robe clothed his body, and an alms bowl appeared in his hands. In this way, Kaundinya went forth and received full ordination. From then onward he was called Ajnata Kaundinya.
The Buddha then taught and admonished the other four. Bhaddiya and Vappa attained the pure Dharma eye, saw the Dharma, and realized the fruit. Having seen the Dharma and realized the fruit, they rose from their seats, bowed their heads at the Buddha’s feet, and said:

– Venerable Blessed One! We pray that we may go forth and receive full ordination.

The Buddha said:

– Excellent, bhikkhus! And so forth, through the words: An alms bowl appeared in their hands (as stated above).

The Buddha then taught and instructed the remaining two. Assaji and Mahanama attained the pure Dharma eye, saw the Dharma, and realized the fruit. Having seen the Dharma and realized the fruit, they rose from their seats, respectfully bowed their heads at the Buddha’s feet, and said:

– Venerable Blessed One! Permit us to go forth and receive full ordination.

The Buddha said:

– Excellent, bhikkhus! And so forth, through the words: An alms bowl appeared in their hands (as stated above).

The Buddha told the five bhikkhus:

– You have single-mindedly sought rightly to sever the afflictions. Formerly, I too single-mindedly sought rightly to sever the afflictions and thereby attained unsurpassed perfect enlightenment. What do you think? Is form permanent or impermanent?

They replied:

– Form is impermanent.

He asked again:

– If it is impermanent, is it suffering or happiness?

They replied:

– It is suffering.

He asked again:

– If it is suffering, is it self or not-self?

They replied:

– It is not-self.

He questioned them in the same way regarding feeling, perception, formations, and consciousness, and they answered as above. Therefore, bhikkhus, form—whether internal or external, whether past, future, or present—should all be seen correctly, as it truly is, as not-self. The same is true of feeling, perception, formations, and consciousness. A noble disciple should contemplate in this way. Becoming disenchanted, detached, and free from clinging, one is liberated and attains the knowledge of liberation: the holy life has been established, what had to be done has been done. When this Dharma was expounded, all five bhikkhus completely ended the outflows and attained arhatship. At that time there were six arhats in the world.
There was also a householder’s son named Yasa, who was naturally virtuous, yearned for disenchantment and separation from the world, and delighted in hearing the Dharma. The Blessed One had this thought: Yasa, that householder’s son, will go forth out of faith. The Blessed One then went to the bank of the Varana River, spread out grass, and rested there for the night.

At that time, after the householder’s son had enjoyed the five sensual pleasures, he fell asleep for a while, and all the courtesans also lay down to sleep. Shortly afterward, the householder’s son awoke and saw that the scene within his home resembled a charnel ground; he regarded the courtesans as wooden figures. They slept sprawled against one another, with mucus and saliva flowing from their mouths.

Lutes, zithers, pipes, flutes, and other objects lay scattered everywhere. It was exceedingly dreadful. A yearning for disenchantment and separation arose in him, and he ran to where his father was, but there too he saw the same sight.

His disenchantment and desire to depart grew still stronger. He immediately went toward the side door, which opened of itself. He then approached the main gate and the gate of the great city, and both likewise opened of themselves.

He made his way to the bank of the Varana River and cried aloud: I am afflicted and distressed, with nowhere to take refuge!
The Blessed One then extended his golden-hued arm and beckoned: Young man, come here! This is a peaceful place, free from affliction and distress! When Yasa heard the Buddha’s voice, all his affliction and distress suddenly vanished.

He removed the pair of beryl sandals he was wearing and left them on the riverbank, then waded across and approached the Buddha. From afar, he saw the Blessed One’s extraordinary countenance, like a mountain of pure gold. Joy arose in Yasa’s heart.

Upon arriving, he bowed his head at the Buddha’s feet and sat to one side. The Buddha expounded various subtle and wondrous Dharmas to Yasa, revealing their benefits and causing him to rejoice. The Buddha next taught the Four Noble Truths: suffering, its origin, its cessation, and the path.

There, while still seated, Yasa became free from dust and defilement and attained the pure Dharma eye.
Afterward, the courtesans awoke and searched together for Yasa. Not knowing where he was, they reported the matter to Yasa’s parents. His parents sent people everywhere to search for him and proclaimed to everyone: Whoever knows where my son is, I shall give that person the precious robe I am now wearing.

During the night, Yasa’s father went to the city gate and waited until it opened before he could leave. Seeing footprints left by sandals, he followed them. When he reached the riverbank and saw the pair of beryl sandals left there, he was both joyful and anxious.

He immediately cast off his own sandals and waded across the river. Seeing him from afar, the Buddha feared that he might obstruct the son’s wholesome mind, and therefore expediently manifested a screen between them, enabling the son to see his father while the father could not see his son. The father asked the Buddha: Ascetic, have you seen my son?

The Buddha said: You should first sit down and rest. If he is here, why worry that you will not see him? Hearing these words, the father thought:

Surely the Sramana does not speak falsely. The father then approached, bowed with his head at the Buddha’s feet, and sat down to one side. The Buddha expounded the wondrous teachings to him, revealing their benefits and bringing him joy.

The teachings expounded by the Buddha were the discourse on giving, the discourse on keeping the precepts, the discourse on rebirth in the heavens, and the teaching that the five sensual pleasures are blameworthy, give rise to the outflows, that household life is defiled, and that going forth is free from attachment. After the Buddha had taught the factors conducive to bodhi, he expounded the teachings that all Buddhas customarily proclaim: suffering, its arising, its cessation, and the path.

Thereupon, while still seated, the man became free from dust and defilement, attained the pure Dharma-eye, saw the Dharma, and realized its fruit. Having seen the Dharma and realized its fruit, he received the Three Refuges and then undertook the five precepts. Among the upasakas, Yasa’s father was the first to receive the Three Refuges and the five precepts.

When Yasa heard the Buddha expound the Dharma of the Four Noble Truths to his father, his outflows came to an end and his mind attained liberation. The Buddha then enabled father and son to see one another. The father said to his son:

“You should return home. Your mother, having lost you, is so grief-stricken that she is near death!”

The Buddha said to the father:

“If a person has been liberated from the outflows, can he return to indulge in sensual pleasures?”

The father replied:

“No, he cannot.”

The Buddha said:

“While I was expounding the Dharma to you, Yasa contemplated the teachings, brought his outflows to an end, and attained liberation of mind.”

The father said to the Buddha:

“The Buddha’s exposition of the Dharma to me has enabled Yasa to obtain this excellent benefit.”

Yasa then rose from his seat and said to the Buddha:

“Blessed One! Please permit me to go forth and receive full ordination.”

The Buddha said:

“Excellent! Come, bhikkhu!” And so on, through the words: “With alms bowl held in his hands” (as above).

At that time there were seven arhats in the world.

Yasa’s father then rose from his seat, bowed with his head at the Buddha’s feet, and said to the Buddha:

“I respectfully beseech the Blessed One and Yasa to accept tomorrow’s meal offering at my home.”

The Buddha accepted by remaining silent. The man bowed with his head at the Buddha’s feet, circumambulated him three times, and departed. After returning home, he had an abundant array of delicious foods and beverages prepared. When the appointed time arrived, the Buddha and Yasa donned their robes, took up their bowls, went to the house, and sat upon the prepared seats. The elder and his wife personally served the food. After the Buddha had eaten, they attentively provided him with drinking water and water for washing. The woman took a low stool and sat before the Buddha.

The Buddha said:

“Woman, you should take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikkhu Sangha.”

The elder and his wife thereupon received the Three Refuges and then undertook the five precepts. Thus, the elder’s wife, Yasa’s mother, was the first woman to receive the Three Refuges and the five precepts.

The Blessed One then expounded the wondrous teachings to Yasa’s mother and to every member of the household, young and old, revealing their benefits and bringing them joy. They all became free from dust and defilement, attained the pure Dharma-eye, saw the Dharma, and realized its fruit. Having seen the Dharma and realized its fruit, they all received the Three Refuges and the five precepts.

Yasa had four friends: the first was named Purna, the second Subahu, the third Vimala, and the fourth Gavampati. When they heard that Yasa had gone forth to cultivate the holy life under the Sramana Gautama, they discussed the matter together, saying, “This path must be supreme, for it has caused a man of noble family to disregard the honored rank and splendor of worldly life. We should go together to the Great Sramana and cultivate the holy life.”

The four men then went to Yasa and, with minds yearning for the path, asked:

“Is the holy life that you cultivate capable of bringing one to the highest attainment?”

Yasa replied:

“This path is immeasurably supreme.”

Yasa then led the four men to the Buddha. They bowed with their heads at the Buddha’s feet and sat down to one side. The Buddha expounded the wondrous teachings to them, revealing their benefits and bringing them joy.

While still seated, all four became free from dust and defilement, attained the pure Dharma-eye, saw the Dharma, and realized its fruit. They then bowed with their heads at the Buddha’s feet and said:

“We respectfully beseech the Blessed One to permit us to go forth and receive full ordination.”

The Buddha said:

“Excellent! Come, bhikkhus!” And so on, through the words: “With alms bowls held in their hands” (as above).

Not long after receiving ordination, through diligent and unremitting cultivation, they attained arhatship. At that time there were eleven arhats in the world.

Yasa also had fifty former associates. When they heard that he had gone forth to cultivate the holy life under the Sramana Gautama, they conferred together and went forth... and so on, through their attainment of arhatship (as above). At that time there were sixty-one arhats in the world.

The physiognomist Asita knew that the bodhisattva had attained Buddhahood and would turn the wheel of Dharma in the Deer Park, the abode of the seers, at Varanasi. He further thought, “After I die, among my disciples the young brahmin Nalaka will succeed me, and the offerings made to me will belong to him. He will surely become attached to them and fail to remember that the Buddha has appeared in the world. I should now go beside the Deer Park, build a dwelling there, and instruct him three times each day to remember that the Buddha will appear in the world. I shall admonish him: ‘When the Buddha appears in the world, you should go to him and cultivate the holy life under him.’” Having thought this, he acted accordingly and instructed his disciple as he had intended.

Not long afterward, Asita died. As expected, Nalaka received the offerings, became deeply attached to them, and never once thought about the Buddha’s appearance in the world.

At that time the naga king Elapatra thought, “Long ago, the Buddha Kasyapa made this prediction concerning me: ‘In the future, after hundreds of thousands of myriads of kotis of years, the Buddha Sakyamuni will appear in the world. He will predict the time when you shall be released from your naga body.’ Now is precisely the time for me to go and see the Buddha.”

Because that naga wished to encounter the Buddha, on each of the six fast days he would remain in the Ganges River, with a golden bowl filled with grains of silver and a silver bowl filled with grains of gold. He also magnificently adorned his two daughters and spoke this verse:

After speaking this verse, the naga king thought, “Anyone able to explain this verse is a Buddha. If someone has heard its explanation from the Buddha, that person will show me where the Buddha is dwelling. At present I see no sramana, brahmin, deva, Mara, or Brahma anywhere in the world who can explain this verse.”

Having thought thus, he proclaimed, “If anyone can explain this verse, I shall give him the golden and silver bowls containing grains of silver and gold, together with these two daughters.” At that time, a great many sramanas, brahmins, elders, and householders vied with one another, wishing to explain the verse for the naga king. The naga king recited the verse, but no one could explain it.

At that time, the young brahmin Nalaka was revered throughout Magadha. The people said, “This young brahmin possesses great knowledge and insight; he can surely explain it.” They therefore went together to request him to do so. Nalaka thought, “I am revered throughout the entire country. If I say that I cannot explain it, everyone will forsake me. Although I cannot yet explain it, I must devise some expedient means to preserve my reputation.” He therefore replied, “Come with me to the naga king, and I shall explain it.”

Thus, the people respectfully surrounded Nalaka and accompanied him to the naga king. Nalaka said, “Naga king, recite the verse, and I shall provide the explanation.” The naga king immediately recited it. Nalaka said, “This verse is very easy to understand. After seven days, I shall explain it.” Nalaka then memorized the verse and first took it to question the sramanas, brahmins, and the six teachers, Purana Kasyapa and the others. Not one of them could explain it. They all became angry and reviled him as deceitful and treacherous, or said

was meaningless and intended to use the device of concealing some words so that it could not be explained. The young brahmin then thought: “Long ago my teacher told me that a Buddha would appear in the world, and that I should go to him to cultivate the holy life. Now the ascetic Gautama is in the Deer Park; perhaps he can explain it.

I should go and ask him.” But the young brahmin thought again: “The six teachers are senior and learned, yet even they could not explain it. How, then, could the ascetic Gautama, who is young and has only recently appeared, explain it?” Nevertheless, he reasoned further: “Intelligence and dullness are innate and cannot be judged by age. Although Gautama is young, he must not be slighted.” Having thought thus, he went to the Buddha, bowed his head at the Buddha’s feet, stood to one side, and recited the dragon king’s verse to question him.

The Buddha immediately replied in verse:

When the young brahmin heard this verse, he recognized it as the Buddha’s profound wisdom and immediately learned, received, and retained it. On the seventh day, he went to the dragon king. At that time, eighty-four thousand people had gathered on both banks of the Ganges to hear the young brahmin explain the meaning of the verse. The young brahmin said to the dragon king, “First recite your verse.” The dragon king recited the verse. The young brahmin then recited the verse he had heard from the Buddha and explained it.

When the dragon king heard the verse, he rejoiced beyond measure and thought: “A Buddha has appeared in the world. Through this question, I shall now be able to see the Buddha. Why? I have never seen any ascetic, brahmin, Māra, Brahmā, or anyone in the entire world who could explain this meaning.” Having thought thus, he asked the young brahmin, “You should tell me truthfully: From whom did you hear the verse you have just recited? At present, I see no ascetic, brahmin, or anyone in the entire world capable of speaking this verse, except the Buddha. Did you hear it from the Buddha?”

The young brahmin replied, “I shall tell you the truth. A Buddha has appeared in the world, and I heard it from him.”

The dragon king joyfully asked, “Where is the Buddha now? I wish to behold him.”

The young brahmin knelt and pointed with his right hand toward the place where the Buddha was, saying, “The Buddha is now over there.”

The dragon king rejoiced even more and exclaimed three times in praise, “Homage to the Tathagata, the Worthy One, the Perfectly Enlightened One!”

The dragon king said to the young brahmin, “Can you lead me to the Buddha so that I may pay my respects to the Blessed One?”

“Yes,” the young brahmin replied.

The dragon king then resumed his original form. His body was immense and long, his eyes were as large as alms bowls, his breathing sounded like thunder, and fiery light poured from his mouth. He traveled upstream, accompanied by all eighty-four thousand people. When he reached a shallow bank, the dragon king transformed himself into a Wheel-Turning Sage King, came ashore, and went to the Buddha.

Seeing the Buddha from afar, with his extraordinary countenance resembling a mountain of gold, the dragon king rejoiced, and boundless reverence arose within him. When the Buddha saw the dragon king, he immediately called him by name:

“Welcome, Dragon King Y-la-bát! Come here!”

On hearing this, the dragon king rejoiced and became still more reverent, thinking: “The Blessed One knows my name! The Well-Gone One knows my name!” The dragon king bowed his head at the Buddha’s feet, withdrew to one side, and recited that verse to question him. The Buddha repeated the verse he had spoken to the young brahmin. After hearing it, the dragon king was at first overjoyed, but then became sorrowful and wept.

The Buddha asked the dragon king:

“Why were you joyful one moment and sorrowful the next?”

The dragon king replied:

“Blessed One, I remember that in a past life I purely cultivated the holy life in the presence of Kāśyapa Buddha. At a later time, I took a purple flower branch to Kāśyapa Buddha and asked, ‘Blessed One, if a bhikshu causes this kind of plant to die, what offense does he incur?’ Kāśyapa Buddha said, ‘Because of this cause and condition, one may fall into a hell of intense suffering.’ When I heard these words, I neither believed nor respected them. I then pierced a leaf of the y-la tree, thinking, ‘Let me see what karmic result will come of this.’ In the end, I did not abandon that wrong view, nor did I repent. After death, I was reborn among the long-lived dragons. Because of that karma, I was named the dragon Y-la-bát.

“After taking birth in a dragon’s body, I again asked Kāśyapa Buddha, ‘When shall I be freed from this dragon body?’ Kāśyapa Buddha said, ‘In a future age, after hundreds of thousands of myriads of koṭis of years, a Buddha named Śākyamuni will appear in the world. He will tell you when you shall be freed from the dragon body.’ Now that I have seen the Blessed One, a rare and wondrous thought has arisen in me. I know at last that the words of the Buddhas admit of no regret, and therefore I rejoice. Yet I also think that, because I formerly disobeyed the Buddha’s teaching, I am now unable to receive the Buddha’s pure precepts. Therefore I grieve and weep.”

The dragon then said to the Buddha:

“May the Blessed One tell me when I shall be freed from this dragon body.”

The Buddha said:

“In a future age, after hundreds of thousands of koṭis of myriads of years, a Buddha named Maitreya will appear in the world. At that time, you will be freed from the dragon body, go forth, receive the precepts, extensively cultivate the holy life, and bring all suffering to an end.”

The Buddha administered the Three Refuges to the dragon, making him an upāsaka. The Buddha then expounded various subtle and wondrous teachings to the eighty-four thousand people, revealing their benefits and causing them to rejoice, beginning with the teaching on generosity and continuing through the joy of renunciation. After they rejoiced, the Buddha taught them the Dharma that all Buddhas always teach: suffering, its origin, its cessation, and the path. While still seated, all eighty-four thousand people became free from dust and defilement and attained the pure Dharma-eye. They saw the Dharma and attained its fruit. Having seen the Dharma and attained its fruit, they received the Three Refuges and then undertook the Five Precepts.

At that time, the dragon king said to the young brahmin:

“What further need have you of the dragon maiden now? Dragon maidens are very wrathful and may harm others with poisonous fire. Although you asked for gold, silver, and precious objects, I shall give them all to you.”

The young brahmin replied:

“Enough, Dragon King! I need neither the dragon maiden nor gold and silver. Upon hearing the final verse spoken by the Buddha, I became free from desire for the realm of sensual desire.”

After teaching the Dharma, the Buddha said to the dragon king:

“You may return to your dwelling.”

The dragon king respectfully obeyed, bowed, and departed.

After the dragon king had gone, the young brahmin approached the Buddha, bowed his head at the Buddha’s feet, and said:

“Blessed One, may I go forth and receive full ordination.”

The Buddha said:

“Come, bhikshu!” And so forth, through the words: “With alms bowl held in hand” (as above).

Not long after going forth, the young brahmin practiced diligently without indolence and attained arhatship. At that time, there were sixty-two arhats in the world.

The Blessed One then traveled by stages from the Deer Park to the śāla forest and sat beneath a tree. Not far from the forest was a pleasure garden. At that time, thirty companions brought their wives to the garden to amuse themselves. Among them was one man who had no wife. He hired a courtesan, lent her fine garments to wear, and enjoyed himself with her in the garden. Just as their passion reached its height, the courtesan, clad in those fine garments, suddenly fled.

The young men searched for her together and came to the śāla forest. From afar, they saw the Blessed One, whose dignified countenance resembled a mountain of gold. Their minds were subdued, and they regarded the sight as rare. Together they approached the Buddha, bowed their heads at his feet, sat to one side, and asked:

“Great Ascetic, have you seen a woman come this way?”

The Buddha asked them in return:

“Which is more fitting: to seek yourselves or to seek another person?”

The young men replied:

“It is better to seek ourselves than to seek the woman.”

The Buddha said:

“Remain seated here, and I shall teach you the Dharma.”

They respectfully bowed in obedience and sat down.

The Buddha expounded the subtle and wonderful Dharma to them, showing and explaining its benefits so that they rejoiced... up to the passage: suffering, its origin, its cessation, and the path.

All thirty of them became free from dust and defilement, attained the pure Dharma-eye, saw the Dharma, and realized the fruit. Having seen the Dharma and realized the fruit, they said to the Buddha:

– We beseech you to allow us to go forth and receive full ordination.

The Buddha said:

– Excellent! Come, bhikkhus!... up to the passage: They attained the fruit of arhatship, just as above.

At that time, there were ninety-two arhats in the world.

Then there were another sixty men who, while traveling through the Sala Forest on matrimonial business, saw the Blessed One from afar, his majestic form resembling a golden mountain. They approached the Buddha and bowed their heads at his feet. The Buddha expounded the Dharma to them... up to the passage: They attained the fruit of arhatship, all just as before.

At this time, there were one hundred and fifty-two arhats in the world.

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL