菩薩本行經

Long ago, when the Buddha was dwelling in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Sravasti, there was a worthy man named Sudatta. His household was humble and poor, and he possessed no wealth, yet he wholeheartedly revered virtue and the Dharma. He went to the monastery, bowed his head and face at the Buddha’s feet, then withdrew and sat to one side to hear the Buddha teach the Dharma.

The Buddha asked:

“Sudatta, should a householder practice giving, or should he not practice giving?”

Sudatta said to the Buddha:

“A householder should practice giving.”

He then asked:

“What constitutes giving much? What constitutes giving little? What is giving with a wholesome mind? What is giving without a wholesome mind?”

The Buddha told Sudatta:

“With regard to giving, one may sometimes give much yet receive little merit in return. At other times, one may give little yet receive abundant merit in return.”

Sudatta asked:

“Why does one who gives much receive little merit in return?”

The Buddha replied:

“Although one gives much, one’s mind is not utterly sincere or reverent, nor does one arouse great joy; instead, one gives with arrogance, pride, and self-importance. The faith of one who gives in this way is not right; one’s understanding is mistaken and does not accord with right view. Such giving is not the giving of a superior person. Therefore, although much is given, very little merit is received in return. It is like cultivating an inferior field: although much seed is sown, in truth the harvest and profit are meager.”

Sudatta asked:

“Why does one who gives little receive abundant merit in return?”

The Buddha replied:

“Although one gives little, one gives with a joyful mind, a pure mind, and a reverent mind, without seeking recompense or gratitude. Giving in this way is truly the giving of a superior person. Giving to a Tathagata, a pratyekabuddha, or one who has attained any of the four fruits of the śramaṇa is grounded in right view. Therefore, although little is given, abundant merit is received in return. It is like a fertile field: although little seed is sown, in truth the harvest and profit are exceedingly great.”

The Buddha told Sudatta:

“I remember that in the distant past, here in Jambudvipa, there was a wheel-turning sage king named Padabhanin. The king had one thousand sons and ruled eighty-four thousand lesser kingdoms throughout the four continents under heaven.

“At that time, there was a brahmin named Velama. His body was golden in color, his features upright and dignified, and his wisdom and intelligence were exceptional. He knew methods for bringing stability when transformations occurred in heaven and earth. Above, he thoroughly understood astronomy; below, he was skilled in geography; and among humankind, he also clearly understood the minds of people. He had mastered all the books and scriptures of the world. Filled with benevolence and compassion for all people, he was deeply esteemed by the king. The eighty-four thousand vassal kings and all the people reverently honored him as their supreme teacher.

“The great being Velama was regarded as the great king, rather than Padabhanin. Why was this? In all matters of governing the kingdom and bringing peace to the people, the wheel-turning king Padabhanin consulted Velama. The great teacher Velama used these occasions to teach and transform them, and all the vassal rulers, ministers, and subjects rejoiced exceedingly.

“At that time, the great king studied the scriptures under Velama. He also instructed the eighty-four thousand kings of the lesser kingdoms, together with their ministers, crown princes, and all their people, that each of them should study the scriptures under Velama in order to develop wisdom.

“None of the kings, ministers, or subjects failed to rejoice in studying the scriptures under Velama. They all said, ‘This is Brahma himself, who has come to teach and transform us so that we may perform wholesome deeds. He is no ordinary person.’ At that time, after the eighty-four thousand lesser kings had received instruction and their wisdom had awakened, they all rejoiced immensely.

“Each of those eighty-four thousand lesser kings brought a white elephant, a fine horse, and a great ox, all adorned with gold and silver harnesses. In addition, each brought a maiden of incomparably beautiful and graceful appearance, magnificently adorned with necklaces made of the seven treasures; a golden bowl filled with silver grain; a silver bowl filled with golden grain; a lapis lazuli bowl filled with golden grain; a crystal bowl filled with golden grain; and a carriage made of gold and adorned with the seven treasures. Every lesser king made offerings such as these, amounting altogether to eighty-four thousand of each kind, and presented them to the great teacher Velama.

“When the great king Padabhanin heard that the lesser kings had made such offerings to Velama, his joy was beyond measure, and he thought, ‘I too shall present precious wealth such as this to the great teacher Velama.’ He immediately adorned eight thousand maidens with ornaments made of the seven treasures, jewels, and extraordinarily beautiful necklaces. He adorned eighty-four thousand white elephants entirely with golden harnesses, eighty-four thousand horses with gold and silver harnesses, and eighty-four thousand oxen with harnesses made entirely of gold.

He prepared eighty-four thousand golden bowls filled with grain, eighty-four thousand lapis lazuli bowls filled with golden grain, and eighty-four thousand carriages adorned entirely with gold. The great king presented all these things as offerings to Velama.

“After accepting them, the great teacher Velama reflected: ‘All the wealth I have received—jewels, elephants, horses, carriages, and everything else—is impermanent and has no enduring substance.’ He then said to the great king:

“‘All the wealth I have received is subject to the law of impermanence and will gradually perish. I shall not use it for myself, but wish to use it to aid the poor and suffering.’

“When the great king heard these words, he was greatly inspired. He immediately ordered his ministers and troops to beat drums and proclaim throughout Jambudvipa: ‘Let all who are poor and destitute, orphaned and alone, elderly and solitary, as well as all brahmins and religious practitioners, assemble here.’

“The great teacher Velama then established a great place of giving. When the people heard the proclamation, they streamed together in great numbers. The old and the young, the strong and the weak, supporting one another, assembled in a vast multitude.

“At that time, Velama wished to wash his hands according to the brahminical rite, but when he tilted the pitcher, no water flowed out. He became deeply troubled and thought, ‘Now that I have established this great rite, could there be some fault in it? Is my intention impure, or are the things I am giving not of good quality? For what reason does the water not flow?’

“Then the devas in the sky said to Velama:

“‘Your giving today is exceedingly excellent and beyond compare! Your mind is pure and utterly undefiled. Your merit is foremost, and no one under heaven surpasses you. Yet all the recipients of your gifts are people holding false, distorted, and inverted views. They are not noble and exalted superior persons, and so they are unable to receive the wealth you offer with the reverent washing of your hands. For this reason, the water does not flow from the pitcher.’

“When Velama heard the devas speak these words, his understanding awakened, and he immediately made this vow: ‘Through the merit of today’s giving, may I seek and attain unsurpassed, right, and perfect enlightenment. If this vow is true, then when I pour the water, let it flow into my hands!’

“Having made this vow, he tilted the pitcher and poured. The water immediately flowed forth and fell into Velama’s hands.

“The devas in the sky praised him, saying:

“‘Excellent! Excellent! In accordance with your vow, before long you will become a Buddha.’

“At that time, the great teacher Velama gave clothing, bedding, food, and other necessities according to the needs of all the poor and destitute. Thus, over the course of twelve years, all the maidens, elephants, horses, and jewels were used for giving, and not a single possession was retained.”

The Buddha told Sudatta:

—The Brahmin Velāma at that time was I myself in a former life. At that time, I gave with a wholesome mind, and the gifts were also excellent; only the minds of those who received them were impure. Therefore, although the gifts were abundant, the resulting merit was very slight.

Today, however, when true disciples practice giving within My genuine, wondrous, and pure Dharma, although their gifts may be few, the resulting merit they enjoy is exceedingly great.

The merit of Velāma’s giving throughout those twelve years, together with all the merit of giving to every person in Jambudvīpa—these two kinds of merit combined—does not equal the merit of making an offering to a single stream-enterer. This merit is exceedingly great, surpassing the former merit.

Even if one were to make offerings to one hundred stream-enterers, together with Velāma’s aforementioned giving to every person in Jambudvīpa, the merit gained from those offerings and gifts would not equal that of making an offering to a single once-returner. This merit is exceedingly great, surpassing the former merit.

Suppose one were to make offerings to one hundred once-returners and one hundred stream-enterers, together with Velāma’s aforementioned giving to every person in Jambudvīpa; the merit gained from those offerings and gifts would not equal that of making an offering to a single non-returner. This merit is many times greater than the former merit.

Even if one were to make offerings to one hundred arhats, one hundred non-returners, one hundred once-returners, and one hundred stream-enterers, together with Velāma’s aforementioned giving to every person in Jambudvīpa, the blessed reward gained from those offerings and gifts would not equal that of making an offering to a single arhat. This merit is exceedingly great, far surpassing the former merit.

Suppose one were to make offerings to one hundred arhats, one hundred non-returners, one hundred once-returners, and one hundred stream-enterers, together with Velāma’s aforementioned giving to every person in Jambudvīpa; the merit gained from those offerings and gifts would not equal that of making an offering to a single pratyekabuddha. This merit is exceedingly great, surpassing the former merit.

Suppose one were to make offerings to one hundred pratyekabuddhas, one hundred arhats, one hundred non-returners, one hundred once-returners, and one hundred stream-enterers, together with Velāma’s aforementioned giving to the people of Jambudvīpa; the merit gained from those offerings and gifts would not equal that of building stupas, constructing dwellings for the Sangha, establishing monasteries, and offering robes, blankets, beds, food, and drink; or of providing necessities for members of the Sangha, śramaṇas, and practitioners throughout the four directions in all three times—past, present, and future. These merits combined far surpass the former merits.

Although one might build stupas, construct dwellings for the Sangha, and establish monasteries as described above, together with making offerings to pratyekabuddhas, arhats, non-returners, once-returners, and stream-enterers, and with Velāma’s aforementioned giving to every person in Jambudvīpa, the merit produced by those offerings and gifts would not equal that of making an offering to a single Buddha. The merit of making an offering to one Buddha is exceedingly great and cannot be reckoned.

Although one might make offerings to a Buddha, build stupas, construct dwellings for the Sangha, establish monasteries, make offerings to pratyekabuddhas, arhats, non-returners, once-returners, and stream-enterers, together with Velāma’s aforementioned giving to every person in Jambudvīpa, all the merit of those offerings and gifts would not equal that of a person who, for a single day, undertakes the Three Refuges and the Eight Precepts. If one observes the Five Precepts, the resulting merit will surpass the merit of all the aforementioned offerings and gifts by a hundred thousand times, beyond all comparison.

Moreover, even if this merit from observing the precepts were combined with all the merit from making offerings to a Buddha, pratyekabuddhas, and those who have attained the four fruits of śramaṇa practice, together with the merit of Velāma’s aforementioned giving to every person in Jambudvīpa, it would not equal the merit of one who sits in meditation with a mind of loving-kindness and compassion, contemplating sentient beings for the duration of a single meal.

Such a person gains merit a hundred times greater than that of Velāma’s giving to every person in Jambudvīpa, the offerings made to those who have attained the four fruits of the śrāvaka path and to pratyekabuddhas, the building of stupas and dwellings for the Sangha, and even the making of offerings to a Buddha, as described above.

All the merit from observing the precepts and sitting in meditation with a mind of loving-kindness and compassion while contemplating sentient beings does not equal the merit of hearing the Dharma, retaining it in one’s mind, contemplating the truths of the Four Noble Truths, and knowing that all dharmas are impermanent, suffering, empty, and without self, thereby realizing the quiescent realm of nirvana. When this merit is compared with all the merit of the deeds described previously, it is the greatest of all; no other merit can surpass it.

At that time, Sudatta heard the Dharma and rejoiced exceedingly. His body and mind became pure, and he attained the fruit of non-returning. He had only five gold coins remaining. Each day he used one coin as an offering to the Buddha, one as an offering to the Dharma, one as an offering to the Sangha, one for his own food, and retained one as capital. He did this every day, yet in the end he always had one coin remaining, and it was never exhausted.

Sudatta undertook the Five Precepts, knelt, bowed low, and addressed the Buddha:

—Today my mind of sensual desire has been completely extinguished. While living at home, what should I do?

The Buddha said:

—Sudatta, your mind is now purified, and sensual desire no longer arises. Return home and tell your wives: “My mind of sensual desire has now been extinguished. Each of you may go wherever you please; whoever needs a husband may freely go wherever she wishes. If any of you remains here, I shall provide you with food and clothing.”

Sudatta obeyed the Buddha’s teaching, bowed to the Buddha, withdrew, and returned home. He told his wives:

—My mind of sensual desire has now been completely extinguished and will never arise again. I shall no longer engage in sexual activity. If you wish to establish new lives, each of you may freely choose whatever place you prefer. Whoever wishes to remain here, I shall provide fully with clothing and food.

Sudatta’s wives each followed her own wishes and went wherever she preferred to establish a family. At that time, one of his wives was parching rice and grinding it into flour when a herd of goats suddenly butted one another and rushed in, carrying off the parched rice. She became angry and did not know what to do, so she picked up a burning piece of firewood and struck the goats. The flame at the end of the firewood touched the hair on one goat’s neck. The goat’s hair caught fire, and the flames spread to the king’s elephant. The elephant’s body and hide were severely burned, so monkeys and apes had to be killed and their skins laid over the elephant’s body.

At that time, the devas in the sky spoke these verses:

Anger is the root of contention;

One should not dwell together with it.

When a herd of goats butts one another,

Gnats and mosquitoes perish amid them.

A maidservant tried to stop the butting goats;

Monkeys and apes died without cause.

The wise abandon resentment and suspicion;

Do not dwell together with fools.

Because of this, King Prasenajit ordered his ministers to issue restrictions on the use of fire.

The decree stated:

—From this day forward, the people shall not kindle fires or light lamps and torches at night. Whoever violates this decree shall be fined one thousand taels of gold.

At that time, Sudatta practiced the path at home, sitting in meditation day and night. At the beginning of the night, when entering samadhi, he lit a lamp and sat in meditation. At midnight he stopped to rest, and at cockcrow he again lit the lamp and sat in meditation. The patrolling guards caught him, confiscated the lamp, and escorted him

to the royal court. They reported the matter to the sovereign, who ordered that the fine be imposed.

Sudatta addressed the great king:

—My household is poor and destitute. Today, all my possessions do not amount to even one hundred coins. What

could I use to pay the fine to the great king?

When the king heard this, he became angry and ordered his soldiers to confine him in a secure prison. The soldiers immediately took Sudatta away and delivered him to the jailer for confinement.

That night, the Four Heavenly Kings saw that Sudatta had been imprisoned. At the beginning of the night, they appeared before him and said:

“We shall give you the money needed to pay the king’s fine, so that you may be released.”

Sudatta replied:

“The king will willingly and gladly release me of his own accord; there is no need to use money.”

Sudatta then expounded the Dharma to the Four Heavenly Kings. After hearing the Dharma, they withdrew. At midnight, Śakra, Lord of the Devas, came to him, and Sudatta again expounded the Dharma. After hearing it, Śakra withdrew. During the final watch of the night, Brahmā also came to visit Sudatta. Sudatta expounded the Dharma to Brahmā, and after hearing it, Brahmā withdrew.

That night, the king looked toward the prison and saw fiery lights appearing above it. The following morning, he sent someone to say to Sudatta:

“You were imprisoned for lighting a fire, yet, without any sense of shame, you continue to light fires?”

Sudatta replied:

“I did not light any fire. If I had done so, there would be smoke and ashes in this place.”

The man then asked Sudatta:

“At the beginning of the night there were four flames. At midnight there appeared another flame, many times greater than the preceding ones. Then, during the final watch, there appeared a flame many times greater than the one at midnight. If you say that you did not light any fire, what were those things?”

Sudatta replied:

“They were not fires. At the beginning of the night, the Four Heavenly Kings came to visit me. At midnight, the second lord of the heavens came to visit me, and during the final watch, the seventh Brahmā came to visit me. Those were the lights radiating from the bodies of the devas; they were not fires.”

Hearing this, the man immediately returned and reported it to the great king. When the king heard the account, he was greatly alarmed, and the hairs on his body stood on end. He said, “This man possesses extraordinary merit and virtue; that is why such things occurred. Why, then, have I humiliated him?”

He immediately ordered his attendants:

“Quickly release this man. Do not delay!”

Upon receiving the command, the soldiers immediately went and released Sudatta. After being freed, Sudatta went to the monastery, bowed with his head and face to the ground, then withdrew to one side and sat listening to the Buddha expound the Dharma.

King Prasenajit also immediately proceeded in his royal carriage to the monastery. When the people in the Dharma assembly saw the king approaching, they all rose to pay their respects. Sudatta alone, his mind absorbed in the exquisite savor of the Buddhadharma, did not rise when he saw the king arrive. The king secretly became somewhat angry and thought, “This man is my subject, yet he is arrogant and contemptuous. When he sees me, he refuses to rise.” The more the king reflected upon it, the angrier he became.

The Buddha knew King Prasenajit’s thoughts and therefore ceased expounding the Dharma.

The great king said to the Buddha:

“I pray that the Buddha will expound the sutra and the Dharma.”

The Buddha told the great king:

“Now is not the proper time to expound the Dharma for the king.”

The great king asked:

“Why is it not the proper time?”

The Buddha replied:

“The king’s mind is presently bound by anger and resentment that have not yet subsided. Likewise, when one gives rise to lustful attachment and becomes infatuated with female beauty, when one’s mind is proud and conceited, or when one is self-important and irreverent, one cannot receive the wondrous Dharma while listening with such defiled states of mind. For this reason, now is not the proper time to expound the Dharma for the king.”

When King Prasenajit heard the Buddha speak thus, he thought to himself, “Because of this man sitting here, I have now suffered two losses: first, I have given rise to anger; second, I am unable to hear the Buddhadharma.” Having thought this, the king bowed to the Buddha and withdrew. Upon reaching the area outside the monastery, he told a close minister:

“When that seated man leaves this place, I shall cut off his head.” The moment the king finished speaking, fierce beasts—tigers, wolves, and others—rushed forth from all four directions and surrounded him.

Seeing this, the king became exceedingly frightened and returned to the lecture hall where the Buddha was expounding the Dharma.

The Buddha asked:

“Why has the great king returned here?”

The king replied:

“I saw fierce beasts rushing forth and surrounding me, so I returned here.”

The Buddha said:

“Does the king know who this seated man is?”

The king replied:

“I do not know.”

The Buddha then said:

“This man has attained the fruit of a non-returner. Why did the king suddenly conceive malicious intentions toward him? That is why the king encountered this terror. Had you not returned, you would have suffered a calamity from which you certainly could not have been saved.”

Hearing the Buddha’s teaching, the king became deeply afraid. He turned toward Sudatta and performed a rite of repentance by spreading a goatskin before him. Humbly and sincerely, the king said:

“Venerable sir, you are my subject, yet I now humble myself before you and patiently endure this humiliation. This is truly difficult to do.”

Sudatta then said:

“I am truly poor and destitute, yet I practice generosity. This too is very difficult to do.”

In the Dharma assembly was a man named Śīla Śi-zhi, who said:

“In this country, I am known as an impartial and upright man. Once, when bandits captured and led me away, their leader told me, ‘Say that you did not see me, and I shall release you. If you do not say this, I shall kill you.’ I thought to myself, ‘If I now speak falsely, I shall be acting contrary to the Dharma and will fall into hell. Who will then be able to rescue me?’ Having reflected thus, I replied to the bandit leader, ‘You may cut off my head, but I shall never commit the offense of false speech.’ When the bandit leader heard this, he released me, and I escaped harm. Refraining from false speech and acting in accordance with the true Dharma is truly very difficult.”

Also in the Dharma assembly was a deva named Śikharin, who said:

“When I was observing the eight precepts of the fasting day, I lay alone in a high tower. A celestial maiden came to where I was lying. Because of the precepts, I did not indulge in sensual desire with her. This was truly very difficult to uphold.”

After these four persons had each spoken before the Buddha about what was difficult for them to do, the Buddha recited this verse:

For the poor and destitute, giving is difficult;

For the noble and powerful, patience is difficult;

Amid danger, observing the precepts is difficult;

In the prime of youth, relinquishing desire is difficult.

After reciting the verse, the Buddha continued to expound the sutra and the Dharma. The king and his subjects were all filled with joy; they bowed to the Buddha and withdrew.

*

Thus have I heard:

At one time, the Blessed One was dwelling at the Bamboo Grove Monastery near the city of Rājagṛha.

In the village of Utpalavana there was a stream, and in that stream dwelt a venomous dragon named Suandali. It was exceedingly ferocious and often caused storms of hail and snow that destroyed the five kinds of grain and other crops, bringing about failed harvests and leaving the people hungry and thirsty.

At that time, a brahmin used a spell to restrain the venomous dragon, preventing hailstorms from arising. During those several years, the seasons were favorable and the five grains were abundant. Before long, however, the brahmin became old and feeble and could no longer recite the spell.

There was then another young brahmin who was well versed in spells and ritual arts. He raised his voice and recited a spell, causing the clouds and mist to disperse and bringing the calamity of hailstorms to an end. The crops flourished, and the people were exceedingly joyful. They invited this brahmin to remain in their village, promising that the villagers would jointly contribute everything he needed, without allowing him to lack anything.

The brahmin said:

“I can remain here, but all of you must always contribute together.”

The people jointly made offerings to the brahmin, keeping him fully supplied with all necessities. But from the time the Buddha traveled to this country, spreading and propagating the true Dharma, people young and old all received his teaching, and many attained the Way. All dragons, ghosts, and spirits performed wholesome deeds and no longer caused harm. Rain and wind came in due season, and the five grains and other crops grew in abundance. The villagers therefore ceased providing for the brahmin’s needs. When the brahmin went to demand provisions from them, the villagers not only refused to provide them but also reviled him. The brahmin consequently gave rise to anger and said:

“It is through the power of my favor that you have enjoyed abundance and satisfaction. Yet not only have you failed to provide for me, you have also reviled me. I shall destroy all the people and this entire kingdom.”

The brahmin again asked the villagers:

“What must one do to attain one’s wish?”

The villagers replied:

“Make an offering of food to four great disciples of the Buddha, and your wish will be fulfilled.”

The brahmin immediately prepared a vegetarian feast and respectfully invited the Venerable Mahakasyapa, Sariputra, Maudgalyayana, and Aniruddha to receive his offering. While the four venerable ones were taking their meal, the brahmin reverently bowed and expressed his wish: “Through the merit of this offering, I now vow to become a venomous dragon of tremendous power so that I may destroy this kingdom. May my wish certainly be fulfilled.”

At that time, the Venerable Sariputra used his Dharma eye to discern what aspiration was in the mind of the brahmin donor. Knowing clearly that the man wished to become a venomous dragon and destroy the entire kingdom, he said:

“You should not make a vow to assume the body of a cruel and venomous dragon or serpent! If you wish to become a wheel-turning sage king, Sakra, king of the gods, Mara, Brahma, or the like, any of these wishes may be fulfilled. What use is such a cruel and venomous body? That aspiration is not wholesome.”

The brahmin replied to the Venerable Sariputra:

“I am determined to attain this wish. This is my sole desire; I seek nothing else.”

The brahmin then raised his five fingers, and water immediately flowed from them. Seeing the brahmin’s firm resolve, the Venerable Sariputra could only remain silent. That brahmin, together with his wife and two children, all vowed to become dragons.

After the brahmin died, he was immediately reborn as a dragon endowed with great supernatural power and an exceedingly cruel nature. He went forthwith, killed the dragon Toan-da-le, and seized its dwelling. He then stirred up violent winds and storms and unleashed a fierce rain of hail and snow, devastating every kind of rice, grain, and crop until nothing remained but scattered bundles of straw and withered stalks and leaves. For this reason, people named this dragon A-ba-la-loi. His dragon wife was named Ty-tho-ni, and their two dragon children shared the name Co-thien-ni. During this period, the people suffered extreme hardship, and great numbers starved to death. Countless others also perished from disease.

At that time, King Ajatasatru went to the monastery, bowed to the Buddha with his head and face touching the ground, knelt before him, and said:

“The people of my kingdom have been grievously afflicted by the venomous dragon and an epidemic, and countless people have died. I beseech the Blessed One, in his great loving-kindness and compassion for all sentient beings, to grant us aid and eliminate these calamities.”

The Buddha immediately consented. At daybreak the following morning, the Blessed One donned his robe, took up his alms bowl, and entered the city to seek alms. He then went to the bank of the stream inhabited by the venomous dragon and sat down to take his meal.

When he had finished, he washed his bowl and poured the water used to rinse it into the stream. The dragon became furious, appeared upon the surface of the water, and spewed poisonous vapor and flames at the Buddha. Water then issued from the Buddha’s body and extinguished the flames and poisonous vapor.

From the sky the dragon rained down hail and snow, but the hail and snow were transformed into celestial flowers. The dragon next rained down enormous boulders, but they were transformed into precious jewels and ornaments. He then rained down swords and blades, but the swords and blades were immediately transformed into the seven kinds of treasures.

The dragon next transformed himself into a raksasa, whereupon the Buddha manifested as King Vaisravana, and the raksasa was vanquished. The dragon then transformed himself into a gigantic elephant whose trunk held a sharp sword, but the Buddha manifested as the king of lions, and the elephant immediately vanished. The dragon then revealed his own body, whereupon the Buddha manifested as a great golden-winged garuda, and the dragon fled.

Although the dragon exhausted all his supernatural powers, he could not harm the Buddha, so he hid within the stream. At that moment, Vajrapani, the Secret-Traces Strongman, struck the mountain with his vajra club. Half the mountain shattered and blocked the stream. When the dragon tried to escape, the Buddha transformed all the water in the stream into a great mass of fire. The dragon hurriedly darted away, but the Buddha pressed his foot upon the dragon’s head. Unable to move, the dragon finally submitted. Kneeling before the Buddha, he said:

“Today I see that all my deeds have brought only scenes of terrible and bitter suffering.”

The Buddha asked:

“Why have you harbored such cruelty and caused sentient beings so much suffering and distress?”

The dragon reverently bowed, touching his head and face to the Buddha’s feet. Kneeling before him, he said:

“May the Buddha release me. Whatever the Blessed One instructs, I shall faithfully accept and uphold.”

The Buddha said:

“You should undertake the precepts and become a male lay follower.”

The dragon, his wife, and their children all undertook the five precepts and became lay protectors of the Dharma. They became benevolent, practiced wholesome deeds, and never again caused snow to fall.

Thereafter, the rains came in due season, the winds were gentle, the crops flourished, and rice and grain were abundant. All the malevolent spirits that caused disease fled to the kingdom of Vaisali. The people of Magadha had ample material provisions, every epidemic was eradicated, and they lived in peace and happiness.

At that time, however, the people of Vaisali were afflicted by disease, and many died. Hearing that the Buddha was in Magadha, where he had subdued the venomous dragon and eradicated the epidemic, the king of Vaisali immediately dispatched an envoy to the Bamboo Grove Monastery to invite the Buddha.

Upon arriving, the envoy approached the Buddha, reverently bowed at his feet, knelt before him, and said:

“Our king has wholeheartedly sent me to bow before and inquire after the well-being of the Tathagata, the Great Sage. An epidemic is ravaging our kingdom, causing the deaths of many people. We beseech the Blessed One, out of his great loving-kindness and compassion, to descend among us and protect our kingdom. Though this may trouble Your august presence, we implore you to save our people.”

The kingdoms of Vaisali and Magadha had long been enemies. Therefore, when King Ajatasatru heard that an epidemic was raging in Vaisali, he was inwardly delighted.

The Buddha then told the envoy from Vaisali:

“I previously accepted King Ajatasatru’s invitation to remain here for ninety days, and that period has not yet ended. You must personally go and seek the consent of the great King Ajatasatru.”

The envoy said to the Buddha:

“Blessed One, the two kingdoms have long been enemies. If I go there now, I shall certainly be killed.”

The Buddha told the envoy:

“You now serve as my envoy. Certainly no one will kill you.”

The Buddha further instructed him to go there and say:

“King Ajatasatru committed the grave rebellious offense of killing his father. Because he turned to the Tathagata, repented, and reformed, he has now been delivered from the punishment of falling into hell for one day, a period equal to five hundred days in the king’s human world.”

Having received these instructions, the envoy immediately went to the gate of Rajagrha. When King Ajatasatru and his ministers heard that an envoy from Vaisali had arrived outside the city gate, they all became enraged and discussed among themselves how they would cut off his head, sever his ears and nose, and crush his body to ashes.

The envoy from Vaisali came before the royal throne and proclaimed in a loud voice:

“I have been sent by the Tathagata to meet the great king.”

When the king and his ministers heard that he was an envoy of the Blessed One, they all rejoiced. The great king asked the envoy:

“Did the Blessed One send you here with any instruction for me?”

The envoy replied:

“The Buddha wishes the great king to know that, although you committed the grave rebellious offense of killing your father, because you turned to the Tathagata and repented, you have now been delivered from the punishment of falling into hell for one day, a period equal to five hundred days in the great king’s human world. The Buddha instructs the great king to amend the faults of the past himself, never commit them again in the future, and not give way to sorrow.”

When the king heard this, he could not contain his joy. He immediately turned his face and gazed from afar in the direction of the Buddha, bowed his head in reverence, and said:

“I committed the grave evil offense that would have caused me to dwell in hell, but now I have been delivered from it.”

The king then turned to the envoy and said:

“You have brought me joyful news beyond all description! Whatever you desire, I shall grant it to you.”

The envoy replied:

“An epidemic is now raging throughout our land of Vaisali. We wish to invite the Blessed One to come so that the entire country may receive the blessing of his deliverance. We humbly beseech Your Majesty to be pleased to allow the Buddha to depart.”

The king rejoiced in sympathy and told the envoy:

“Return and report to your king: From the city gate to the bank of the Ganges, I shall have the roads repaired and flowers scattered upon them. Banners and streamers will stand in orderly rows along both sides all the way to the riverbank, and the soldiers of the entire kingdom will attend upon and escort the Buddha to the very bank of the river. Your country must likewise repair the roads from the city of Vaisali to the bank of the Ganges, scatter fragrant flowers, and arrange banners and streamers in orderly rows along both sides of the road. All the subjects and soldiers of your entire kingdom must go to the bank of the Ganges to welcome the Blessed One. If this is done, I shall gladly allow the Buddha to depart; but if it is not, I shall certainly beseech the Buddha to remain.”

When the envoy from Vaisali heard King Ajatasatru’s instructions, he was exceedingly delighted. He immediately took leave of the king and returned to the monastery. With his head and face touching the ground, he bowed in reverence and related the entire matter to the Buddha. The Blessed One then consented. After paying homage to the Buddha, the envoy hurried home.

Upon reaching the city of Vaisali, the envoy reported everything to his king. When the king heard it, he was overjoyed and thought, “Our country, too, should sow seeds of merit.” He immediately ordered the roads from the gate of Vaisali to the bank of the Ganges to be repaired and thoroughly cleansed. Fragrant flowers were scattered, incense was burned, and banners and streamers were displayed in orderly rows along both sides of the road. The king of Vaisali further commanded his subjects to ring bells, beat drums, and perform every kind of music all the way to the bank of the Ganges to welcome the Buddha. The king brought five hundred jeweled parasols as offerings to the Blessed One.

The king of Magadha likewise ordered the roads repaired and thoroughly cleansed. Fragrant flowers were scattered, and banners and streamers were hung all the way to the riverbank. The soldiers and people of the entire kingdom rang bells, beat drums, and performed every kind of music, resounding throughout heaven and earth, as they stood in attendance to escort the Blessed One. The king brought five hundred jeweled parasols to the bank of the Ganges as offerings to the Blessed One.

The kings of the Heaven of the Four Great Kings, the Trayastrimsa Heaven, and the Heaven of Delight in Transformation each came with countless devas from their respective heavens, bringing wondrous and beautiful celestial jewels, many kinds of flowers and incense, innumerable musical instruments, and five hundred jeweled parasols as offerings to the Blessed One.

From the king of the seventh Brahma heaven up to the Akanistha Heaven, these celestial kings and their divine princes each brought celestial flowers, incense, music, and five hundred jeweled parasols as offerings to the Blessed One.

The asura king Vemacitrin, together with countless asura subjects, brought precious jewels, many kinds of flowers and incense, innumerable musical instruments, and five hundred jeweled parasols as offerings to the Blessed One.

The naga king Sagara, together with countless naga attendants, each brought innumerable fragrant substances, performed various kinds of music, and presented five hundred jeweled parasols as offerings to the Blessed One.

Altogether, three thousand jeweled parasols were offered to the Blessed One. The Buddha left one aside and accepted all the others. The jeweled parasol left aside was intended to shelter disciples of later generations, enabling them to receive offerings.

At that very moment, countless devas, multitudes of people, nagas, and asuras—too numerous to reckon—gathered together at the Bamboo Grove Monastery, where the Buddha was dwelling. The king of Vaisali and all his subjects said:

“Today the Buddha will cross the Ganges. Together we shall use five hundred boats to convey the Buddha across the river.”

The king and subjects of Magadha likewise said:

“Today the Buddha will cross the river. We must use five hundred boats to escort him.”

The devas of every celestial realm also prepared five hundred precious boats. The asuras together created five hundred precious boats. At that time, the nagas intertwined their own bodies to form five hundred bridges, wishing the Blessed One to tread upon their bodies in crossing the river.

The Buddha then perceived all the devas, people, nagas, and asuras. Each group joyfully wished to make offerings. Therefore, so that all beings might obtain merit, the Buddha manifested transformation bodies throughout all the boats. The devas, people, nagas, and asuras each saw the Tathagata, the Blessed One, aboard their own boat alone and not aboard any of the others. In this manner, the Tathagata crossed the river.

Countless devas filled the sky, scattering precious flowers, burning wondrous and extraordinarily fragrant incense, and performing music. The people, nagas, and asuras likewise scattered precious flowers, burned fragrant incense, and performed music. Having encountered the Blessed One, their hearts rejoiced without measure.

At that time, the Tathagata perceived that the devas and multitudes of people throughout the three realms were all joyfully and eagerly making offerings to him. Wishing to reveal the causes from his former lives, when he had still been cultivating the bodhisattva practices, the Tathagata smiled. Five-colored rays of light issued from his golden mouth. Each ray emitted innumerable beams of radiance; within each beam appeared a precious lotus flower, and upon each lotus was a transformation body of a Buddha. All the rays of light were divided into five parts:

The first portion of light brilliantly illuminated the Desire Realm, the Form Realm, and the Formless Realm. When the devas throughout the three realms saw this light and the transformation Buddhas, they all rejoiced, abandoned sensual pleasures, and approached the transformation Buddhas to hear the scriptures and Dharma proclaimed. Immeasurable numbers of devas heard the Dharma and rejoiced exceedingly. They all attained various fruits: some attained the fruit of stream-enterer, some the fruit of once-returner, some the fruit of non-returner, and some the fruit of arhatship. Others aroused the aspiration to attain great bodhi and reached the stage of non-retrogression.

The second portion of light shone upon humankind throughout the trichiliocosm, and the transformation Buddhas within the light manifested throughout all worlds. When all the people saw that light, they also beheld the transformation Buddhas. In those whose hearts were filled with anger, that anger was immediately extinguished, and they all brought forth minds of loving-kindness and compassion.

In those whose fires of lust blazed fiercely, that lust was immediately eliminated, and they perceived impurity. Those who were darkened by ignorance were all awakened and clearly understood the four marks of impermanence. All who were imprisoned were released.

The blind gained sight, the deaf could hear, the mute could speak, and those with crippled limbs were made whole. Those who were disabled or afflicted by any of a hundred illnesses were likewise healed. There was not one among all the people who did not rejoice.

They all abandoned indulgence in sensual pleasures and turned toward the transformation Buddhas. At that time, each transformation Buddha taught the Dharma, causing the minds of all people to open. Some entered the noble path; some attained the fruit of Non-returning; some attained the fruit of Never-returning; and some attained the state of Non-attachment, that of an arhat.

Others brought forth the aspiration to seek unsurpassed, right, and true enlightenment, abiding firmly in the Mahayana Dharma without ever regressing. Their number was beyond reckoning.

The third portion of light shone throughout the realm of hungry ghosts, and all the transformation Buddhas within the light manifested throughout that realm. When the hungry ghosts saw the Buddha’s radiance, they naturally became fully satisfied and were no longer hungry or thirsty. Their bodies and minds became pure, and all their afflictions ceased. Hearing the transformation Buddhas teach the Dharma, they all rejoiced, and their base and miserly thoughts were eliminated. After their lives ended, they were reborn in the heavenly realms.

The fourth portion of light shone upon the animal realm throughout the great trichiliocosm. When all birds and beasts saw the Buddha’s radiance, they rejoiced exceedingly, and wholesome thoughts spontaneously arose within them. Conversely, the vicious thoughts of tigers, wolves, dragons, serpents, and lions were all extinguished. At once, those creatures regarded one another with loving hearts and no longer killed one another. After their lives ended, they were all reborn in the heavenly realms.

The fifth portion of light shone throughout the hell realms of the great trichiliocosm, illuminating every dark place within the Iron Encircling Mountains. When all beings in all the hells saw this radiance, they immediately beheld the transformation Buddhas and were filled with immeasurable joy and delight. The fires went out, boiling water became cool, and all cruel punishments ceased. The freezing hells suddenly became warm. Having been freed from their suffering, the beings in the hells rejoiced beyond measure. At that time, each transformation Buddha taught the Dharma for the beings in the hells, causing their minds to awaken. As soon as they relinquished their lives, they were reborn in the heavenly realms.

At the very time when the transformation Buddhas within the light manifested everywhere throughout the trichiliocosm, beings in all five destinies attained liberation.

Whenever the radiance emitted by the Tathagata enters a particular realm, its place of origin corresponds to that realm:

When the transformation Buddhas are to speak about the hells, their radiance issues from the soles of the Blessed One’s feet and enters that realm.

When the transformation Buddhas are to speak about animals, their radiance issues from the tops of the Blessed One’s feet and enters that realm.

When the transformation Buddhas are to speak about hungry ghosts, their radiance issues from the Blessed One’s ankles and shins and enters that realm.

When the transformation Buddhas are to speak about the human realm, their radiance issues from the Blessed One’s thighs and enters it.

When the transformation Buddhas are to speak about a wheel-turning sage king, their radiance issues from the Blessed One’s navel and enters that realm.

When the transformation Buddhas are to speak about arhats, their radiance issues from the Blessed One’s golden mouth and enters that realm.

When the transformation Buddhas are to speak about pratyekabuddhas, their radiance issues from between the Blessed One’s eyebrows and enters that realm.

When the transformation Buddhas are to speak about bodhisattvas, their radiance issues from the crown of the Blessed One’s head and enters that realm.

When the transformation Buddhas are to speak about the past, their radiance issues from behind the Blessed One and enters that realm.

When the transformation Buddhas are to speak about the present and the future, their radiance issues from before the Blessed One and enters that realm.

At that time, the Blessed One displayed great spiritual transformations, and his radiance illuminated worlds throughout the ten directions. Throughout the entire great trichiliocosm, many kinds of heavenly flowers rained down, and immeasurable varieties of music sounded harmoniously of their own accord, though no one played them. The great assembly, the devas, and all the people rejoiced and delighted.

The Blessed One then withdrew his spiritual powers. All the transformation Buddhas within the light immediately returned, circumambulated the Blessed One three times, and entered the back of his golden body. Immeasurable devas and the entire great assembly praised the Tathagata in unison:

“The merit and virtue of the Tathagata are truly sublime, inconceivable, and beyond all calculation!”

At that time, Venerable Ananda joined his palms, knelt before the Buddha, and said:

“The Buddha never smiles without reason; whenever he smiles, there is always a cause. Since the Buddha has smiled so joyfully today, does he perhaps intend to speak of his deeds in former lives?”

The Buddha told Venerable Ananda and the great assembly:

“In the distant past, immeasurable and innumerable kalpas ago, in this land of Jambudvipa there was a wheel-turning sage king named Sudali Shanning, who ruled over the four continents beneath heaven. In this land of Jambudvipa there were eighty-four thousand kings of minor kingdoms and eighty-four thousand cities. The king possessed seven treasures:

“The first was the golden wheel. This wheel had one thousand spokes, measured forty leagues in diameter, and was approximately one hundred and twenty leagues in circumference. Whenever the king wished to travel, the golden wheel led the way without requiring human effort. Its upper part revolved continuously of its own accord, and whenever the king wished to halt, it stopped naturally without needing anything to restrain it.

“The second was the mani jewel. If the jewel was hung atop a banner, its light shone day and night to a distance of one thousand six hundred leagues.

“The third was the white elephant. Its body was exceedingly long, extraordinarily beautiful, and as white as snow. When the king mounted it, it naturally flew throughout all four continents beneath heaven within the time required to eat a single meal.

“The fourth was the blue-green horse. Its mane and tail were bright red. When the king mounted it, the horse galloped throughout the whole world within the time required to eat a single meal.

“The fifth was the commander of the army. If the king wished for hundreds of thousands or millions of mighty troops, the soldiers naturally assembled before him.

“The sixth was the keeper of the treasury. If the king wished to use gold, silver, the seven treasures, clothing, bedding, food, drink, or anything else, the official’s two hands immediately bore all the seven treasures, wealth, and every necessity. Then, according to the king’s wishes, these articles continued to appear in his hands without ever being exhausted.”

The seventh was the precious woman, whose appearance was so radiant and beautiful that none could equal her. She resembled a celestial maiden and possessed none of the defilement or impurity of ordinary women. Her body was pure and fresh, like a blue lotus emitting an exquisite fragrance. When the king wished to be cool, her body naturally became cool; when the king wished for warmth, her body naturally became warm. Her voice was like the voice of Brahma and always caused the king boundless delight. She was called the precious woman.

The king had one thousand sons, all extraordinarily valiant. Whenever the king was about to set forth, a parasol adorned with the seven precious substances always covered his head. The other seven treasures and countless ministers guarded him before and behind, while hundreds and thousands of musicians played together. The wondrous sounds, magnificent splendor, and majestic dignity were beyond description.

The youngest prince among the king’s one thousand sons saw the king in such state and asked the queen mother:

“Who is this sovereign who possesses such majesty?”

The queen mother replied:

“He is the great wheel-turning king Tu-đà-lê Thiện Ninh, who rules the four continents under heaven. He is your father. How can you not know him?”

The prince asked again:

“When shall I become king?”

The queen mother replied:

“Your royal father has one thousand sons. Because you are the youngest, you will not become king.”

The prince then said:

“If I cannot become king, what purpose is there in remaining at home as a white-robed layman?”

He immediately knelt and prostrated himself before the queen mother, saying:

“I humbly beseech the queen mother to permit me to leave the household life and become a śramaṇa, enter the remote mountains and solitary marshlands, and cultivate the path of the seers.”

The queen mother immediately consented and said:

“If through contemplation you attain wisdom, you must certainly return and let me know.”

The prince agreed. He then shaved his head, donned robes of subdued color, and entered the mountainous wilderness, where he diligently practiced seated meditation and contemplated wisdom. Inwardly, he clearly understood the five skandhas; outwardly, he knew that all phenomena were impermanent and that every embodied existence was an accumulation of suffering.

Even a holy wheel-turning king, a hero of surpassing ability who rules the world and is honored throughout the three realms, is like an illusion without any sovereign master. When conditions converge, things exist; when conditions disperse, they cease to exist. All volitional activities and karma arise from ignorance and craving.

Because of volitional activities and karma, beings assume all kinds of bodies and thus undergo the fruits of suffering within the five destinies. If there were no ignorance or craving, there would be no volitional activities or karma. Without volitional activities and karma, there would be no five destinies.

Because there would be no five destinies, there would be no assumption of a body; and without a body, all suffering would immediately cease. Contemplating in this way, his mind suddenly opened to awakening. He attained the fruition of a pratyekabuddha, fully penetrated the six supernormal powers without obstruction, then soared into the sky and manifested transformations of every kind.

Remembering his former promise, the pratyekabuddha returned to visit the queen mother. Manifesting the supernormal power of spiritual mastery, he flew through the sky, at times walking in meditation, at times sitting in meditation, and at times lying down. From the upper part of his body he emitted water while from the lower part he emitted fire; from the upper part of his body he emitted fire while from the lower part he emitted water. From one body he produced hundreds, thousands, tens of thousands, and even innumerable bodies; then

those hundreds, thousands, and tens of thousands of bodies merged again into a single body. When the queen mother beheld such transformations, she was overjoyed and immediately bowed with her head and face touching the ground.

The queen mother then asked:

“How does the prince sustain himself?”

He replied:

“I sustain myself by going on almsround.”

The queen mother said:

“You should not go on almsround. Please accept my invitation. From this day forward, may the Venerable One remain in this garden and accept the food and drink that I shall offer each day, thereby allowing me the opportunity to cultivate some merit.”

The pratyekabuddha accepted the queen mother’s invitation and remained in the Upper Garden. Every day, she personally brought food and offered it to the pratyekabuddha. After several years had passed, he reflected one day: “This body is defiled and possesses not the slightest purity. It is a vessel containing every kind of suffering. Of what use is it?” He then relinquished his bodily life, entered quiescent cessation, and attained nirvana without remainder. The queen mother performed his cremation ceremony, gathered his relics, and erected a stupa, which she honored with flowers and incense.

One day, while the king was strolling through the Upper Garden, he saw that precious stupa and asked a minister attending him:

“Originally there was no precious stupa in this garden. Who constructed it?”

The mother of the pratyekabuddha then reported to the king:

“This is the precious stupa of the youngest among Your Majesty’s princely sons. One day, when he saw Your Majesty traveling in the royal procession, he asked me, ‘Who is this great king who possesses such majestic dignity?’

“I replied, ‘He is the holy wheel-turning king Tu-đà-lê Thiện Ninh, your father.’

“He then asked, ‘When shall I become king?’

“I replied, ‘You are the youngest of the one thousand princes, so you will not become king.’

“He then said, ‘If I cannot become king, what purpose is there in remaining at home as a white-robed layman? I therefore ask the queen mother’s permission to take my leave, renounce the household life, and study the path.’

“I consented, but made this agreement with him: If he attained the path, he must certainly return to visit his mother. He then shaved off his hair and beard, donned robes of subdued color, and entered deep into the remote mountains and solitary marshlands. There he diligently practiced seated meditation and attained the fruition of a pratyekabuddha. Keeping his promise, he returned to visit me. I invited him to remain in this Upper Garden and daily offered him food, drink, and other necessities. After many years had passed in this way, he entered nirvana. I performed his cremation ceremony and built this stupa here to enshrine him. This is indeed the stupa of the pratyekabuddha, my son.”

When the king heard the queen’s account, sorrow and joy mingled within his heart. He then said to the queen:

“Why did you not tell me at that time? I would have transferred the throne of the holy wheel-turning king to him. I deeply regret that I did not hear his declaration. Yet although he has now entered nirvana, I shall still bestow the royal throne upon my youngest prince.”

The king immediately removed his celestial crown adorned with the seven precious substances, together with his finest garments and ornaments, and placed them upon the precious stupa. He bowed with his head and face touching the ground, made offerings of flowers, incense, and music, and felt exceedingly joyful.

The Buddha told the Venerable Ānanda:

“The wheel-turning king Tu-đà-lê Thiện Ninh at that time was I in a former life. My son at that time became a pratyekabuddha. I made offerings at that pratyekabuddha’s precious stupa, bestowed the royal throne upon him, and covered the precious stupa with a great parasol adorned with the seven precious substances.

Through the causes and conditions of that meritorious deed, throughout immeasurable kalpas I became a holy wheel-turning king who ruled the four continents under heaven, and the seven treasures were always present beside me. Three thousand parasols adorned with the seven precious substances constantly appeared of themselves. Throughout immeasurable and innumerable kalpas, I became Śakra, Lord of the Devas, or a Brahma king.

Even to this day, had I not attained Buddhahood, those three thousand parasols adorned with the seven precious substances would still continue to appear endlessly and would never cease.

“The merit gained by making offerings to the stupa of a single pratyekabuddha is inexhaustible. How much more so is the merit of making offerings to the physical body of the Tathagata, or, after the Buddha’s parinirvana, erecting a stupa to enshrine his relics, or creating an image of the Buddha and making offerings to it. Such merit surpasses the merit of making offerings at that pratyekabuddha’s stupa by hundreds of thousands of times; it cannot be calculated or illustrated by analogy.”

At that time, the entire great assembly rejoiced exceedingly, and their minds opened to awakening. Some attained the fruit of stream-entry, once-returning, non-returning, or arhatship. Some aroused the aspiration to seek unsurpassed, right, and true enlightenment, while others abided in the stage of non-retrogression. Their number was beyond reckoning.

The entire great assembly rejoiced exceedingly. They circumambulated the Buddha three times, bowed with their heads and faces touching the ground, and then each departed in turn for their own dwelling place.

At that time, the Blessed One entered the city of Vaiśālī. When he reached the city gate, he spoke this verse: