菩薩本行經

Thus have I heard:

At one time, the Buddha was dwelling in Prince Jeta's Grove, in Anathapindika's Park, in the kingdom of Sravasti.

At that time, the Blessed One saw that the monks were indolent and did not diligently exert themselves. He then said to the Venerable Ananda:

“Indolence brings consequences of immeasurable harm. If laypeople are indolent, they will not have enough food to eat or clothing to wear, and their property and household affairs will not prosper. If monastics are indolent, they will be unable to escape the ocean of suffering that is birth and death.

Therefore, one should know that all good results arise from diligent effort. If laypeople are diligent, they will have abundant food and clothing, their households will prosper more each day, and they will receive praise from those both near and far. If monastics diligently cultivate the path, their spiritual undertaking will be accomplished.

If one wishes to possess fully the treasury of Dharma comprising the thirty-seven factors conducive to enlightenment and the various right concentrations, to sever the stream of birth and death, and to attain the unconditioned, blissful realm of nirvana, one must practice diligently and energetically.

“If one knows to take diligent effort as the foundation, then there will be nothing difficult or remote about accomplishing the six paramitas, the four means of impartiality, the four kinds of beneficence, the four fearlessnesses, the ten powers, the eighteen special qualities unique to the Tathagata, the six superknowledges, the three higher knowledges, and omniscience. Furthermore, if one wishes to possess fully the thirty-two excellent marks and eighty beautiful characteristics, teach and transform sentient beings, and adorn the Buddha-land, all these are likewise accomplished through cultivating diligent effort.”

The Buddha said to the Venerable Ananda:

“In the distant past, innumerable kalpas ago, there were five hundred sons of elders who established a vast assembly for giving. They raised banners, beat drums, and proclaimed: ‘All sramanas, brahmins, and beggars will be given offerings and provisions.’ Each of the five hundred sons of elders brought forth many kinds of pearls and precious jewels, elephants, horses, carriages, clothing, mosquito nets, bedding, food, drink, and other necessities, providing for each person according to their needs.

“At that time, there was an impoverished man who had wandered through many kingdoms begging for food. When he arrived in this kingdom and saw the five hundred sons of elders establishing an assembly and bestowing alms to assist the poor and needy in every way, without the slightest stinginess or regret, he asked them:

“‘What do you seek through the merit of this giving?’

“The five hundred sons of elders replied:

“‘Through the merit of this giving, we seek the attainment of Buddhahood.’

“The poor man then asked:

“‘What is called Buddhahood, and what is a Buddha like?’

“The sons of elders answered:

“‘In terms of fruition, a Buddha surpasses the two attainments of an arhat and a pratyekabuddha and is the uniquely honored Teacher of devas and humans throughout the three realms. His great loving-kindness is immeasurable, and his great compassion is boundless. He cherishes sentient beings in the five destinies as a loving mother cherishes her newborn child. He exhorts and transforms them all, causing them to practice goodness, end the sufferings of the three evil destinies, cross the ocean of suffering that is birth and death, and reach the blissful realm of nirvana.

“‘He is called a Buddha because he has completely ended all evil and gathered every good quality; defiled afflictions no longer arise in him, and all thoughts of craving and desire have ceased. He fully possesses the six paramitas and uses skillful means to teach and transform beings according to the occasion, never ceasing. He possesses the ten divine powers, the four fearlessnesses, the eighteen unique and special qualities, and the thirty-seven factors conducive to enlightenment—the priceless treasury of the Buddha-Dharma.

His body is purple-gold in color and is endowed with the thirty-two excellent marks and eighty beautiful characteristics. His six superknowledges are unhindered. He clearly knows the events of innumerable kalpas in the past, innumerable kalpas in the future, and all things in the present; there is nothing he does not penetrate and understand.

His three knowledges are like a mirror illuminating the boundlessness of space and time and are expressed through the ten statements of meaning. One fully endowed with such virtues is called a Buddha. It is for these reasons that each of the sons of elders praised the Buddha as possessing immeasurable virtuous practices.’

“When the poor man heard of the Buddha's merit and virtues, he thought to himself: ‘I too now wish to follow that vow and widely deliver all sentient beings. Yet I am poor and possess no precious wealth. What, then, can I give?’ He thought that he would offer his own body in giving. Having conceived this thought, he immediately undertook that exalted practice. He smeared mud over his entire body, lay down outside a charnel ground, and made this vow: ‘I now give this body to all sentient beings. If anyone wishes to use my flesh, head, eyes, marrow, or brain, I shall give it all. Through this merit, may I attain Buddhahood and universally deliver sentient beings.’

“After he made this vow, the entire trichiliocosm immediately shook violently, and the lofty palaces of the devas trembled. At that time, the devas in the celestial realm quaked with fear. Sakra Devendra immediately used his divine eye to observe Jambudvipa.

Seeing a bodhisattva lying outside a charnel ground and giving away his body, he descended to test the bodhisattva's resolve. Sakra Devendra transformed himself into dogs, birds, wild beasts, and other creatures, which flew and rushed together toward the bodhisattva to devour his flesh. When the bodhisattva saw the pack of dogs and flock of birds approaching together to eat his flesh, his mind became even more joyful, without the slightest wavering or regression.

The celestial king then revealed his original form as Sakra Devendra and praised him:

“‘Excellent! Excellent! This is truly extraordinary and difficult for anyone to accomplish.’

“He then asked the bodhisattva:

“‘I do not know what you seek through the merit of this act of giving. Do you perhaps seek to become the king of the Brahma heaven or a wheel-turning king?’

“The bodhisattva replied:

“‘I do not seek to become a wheel-turning sage-king, a king among the devas, a Mara king, or a Brahma king, nor do I aspire to the pleasures of the three realms. I now single-mindedly seek to attain Buddhahood. Because I am poor and have no possessions to use in giving, I offer this body, aspiring through this vow to attain Buddhahood and deliver immeasurable sentient beings.’

“The celestial king Sakra Devendra and innumerable devas praised him unanimously in one voice:

“‘Excellent! Excellent! This is supremely extraordinary and difficult for anyone to equal!’

“They then recited this verse:

Seeking the most supreme path,

He does not cherish his own life;

He casts off his body like defiled earth,

For attachment to self is no more.

Though giving wealth is precious,

That deed is not difficult;

With courage such as his,

Through diligence he shall swiftly become a Buddha.

“After reciting the verse, Sakra Devendra said to the bodhisattva:

“‘Your great courage and mighty diligence are difficult for anyone to equal. They surpass the meritorious giving of wealth by the five hundred bodhisattva sons of elders a hundred thousand myriads of kotis of times, beyond all reckoning. Because of what you have done today, you shall attain Buddhahood before those five hundred bodhisattvas.’

“Sakra and the devas scattered celestial incense and flowers over the bodhisattva and then joyfully withdrew.

The Buddha said to the Venerable Ananda:

“‘That poor man was none other than I in a former life, while the five hundred sons of elders at that time are now Maitreya and the five hundred bodhisattvas. Because my courageous diligence surpassed the merit of those bodhisattvas, I have now attained Buddhahood before them.

“‘In practicing giving in this way, a bodhisattva must first and foremost diligently cultivate vigorous effort.’

The Venerable Ananda and the bhiksus heard the Buddha's words, and there was not one among them who did not rejoice. They all bowed to the Buddha, and each diligently rectified his practice of the path.

*

Thus have I heard:

At one time, the Buddha was dwelling in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Sravasti. There was a wealthy householder named Mahanama, whose property was beyond measure and whose pearls and jewels exceeded even the treasures of the royal household. He was greedy and miserly, not daring to spend anything on food or clothing and knowing nothing of generosity.

Whenever he went out, he rode in a dilapidated carriage with a canopy woven from grass, wore shabby clothes, and ate only coarse, ordinary rice, never once tasting any fine or rare delicacy. At mealtimes, he would close his doors. After suffering a grave illness, he was compelled to relinquish his body.

Because he had no children, King Prasenajit confiscated all his wealth, pearls, and jewels—things that neither he nor his wife had ever dared to enjoy.

King Prasenajit then went to where the Buddha was dwelling, bowed his head and prostrated at the Buddha’s feet, returned to his customary seat, and addressed the Buddha:

“World-Honored One, in my kingdom there was a householder named Mahanama. He was greedy and miserly, knew nothing of generosity, and did not dare to spend anything on food or clothing. Now that he has died, I do not know into which realm he has been reborn.”

The Buddha told the king:

“His consciousness has fallen into the hell of savage beasts, where for tens of millions of years he will undergo every kind of suffering. After escaping that hell realm, he will fall into the realm of hungry ghosts. Day and night he will be tormented by hunger and thirst, and his body will constantly be consumed by fire. He will pass hundreds of thousands of years in this way, never once even hearing the words ‘food’ or ‘water.’”

When the king heard the Buddha’s teaching, he became deeply frightened, the hairs on his body stood on end, and, unable to restrain himself, he shed tears of grief.

The Buddha told the king:

“A wise person always casts aside the nature of greed and miserliness and practices generosity. In the present life, many people will come to that person’s aid, and in the next life that person will enjoy the blessings of wealth and honor.”

The Buddha further said:

“Great King, in the distant past, here in Jambudvipa, there was an emperor named Kanakavarman who ruled a great kingdom. He was benevolent and governed Jambudvipa, with eighty-four thousand vassal kings, ten thousand ministers, twenty thousand palace women, and ten thousand consorts. The people lived in the utmost prosperity.

“Suddenly, Mars appeared in its course, and the royal astrologer foretold, ‘There will be a great drought, and for twelve years no rain will fall.’ The astrologer reported this matter to the emperor:

“‘Mars has just appeared. Jambudvipa will certainly suffer a great drought, and no rain will fall for twelve years. If there is no rain, the five grains will fail, the people will suffer hunger and thirst, and the nation will fall into ruin and distress. What are we to do?’

“When the sovereign heard this report, he became deeply anxious and troubled. He immediately ordered his ministers to summon the eighty-four thousand kings of the lesser kingdoms to report to him at once. He clearly instructed the vassal rulers to submit memorials enumerating the populations of their kingdoms and also to report how much grain remained, measured in dou and sheng. Regardless of whether people were male or female, wealthy or poor, noble or lowly, old or young, they were to calculate the number of people and the number of days, then allot each person an average of one sheng of grain per day, without allowing anyone to eat their fill.

“The ministers and vassal kings respectfully obeyed the command. Each then returned to his own kingdom and proclaimed the emperor’s decree to the people. Everyone, from the highest to the lowest, uniformly carried it out.

“From that time onward, drought prevailed and no rain fell. There was no water with which to sow crops, and consequently no grain was harvested at all. Thus, a great many people starved to death.

“The ministers reported to the emperor:

“‘The people are suffering such severe hunger that many have died.’

“The emperor ordered the vassal kingdoms to instruct their people to cultivate the ten wholesome actions. Though their bodies might die, their consciousness would be reborn in the heavens, where they would naturally enjoy every wondrous bliss.

“After receiving the emperor’s decree, the ministers all commanded the entire populace, from the eldest to the youngest, to cultivate the ten wholesome actions. Whoever observed the ten wholesome actions would, after death, be reborn in the heavens.

“At that time, there was a man of wisdom and intelligence, whose handsome appearance was beyond compare. This man saw the mother and son of the Visakha family committing incest. Having witnessed this, he became displeased and thought: ‘Though they bear human bodies, they perform the deeds of animals.

Driven mad by sensual desire, the son does not recognize his mother, and the mother does not recognize her son. In their delusion, they know neither superior nor inferior. To remain within birth and death is truly terrifying.’ He then shaved his head, left the household life, donned dyed robes, and went deep into the mountains or to a secluded marshland, where he sat in meditation and contemplated.

He thought: ‘Because of ignorance, craving, and anger, karmic formations arise, and thus beings undergo the painful retributions of birth and death within the five destinies. If the three poisons did not exist, there would be no karmic formations. Once karmic formations have ceased, one no longer receives a body and faculties; and when there is no body, all suffering immediately ceases.’

“As he contemplated in this way, his mind suddenly opened to awakening, and all desire was immediately extinguished. He then realized the fruition of a pratyekabuddha, and the six superknowledges became perfectly unobstructed. He then thought: ‘Where shall I go to seek alms today? I observe that all the people throughout Jambudvipa are hungry and thirsty, so I cannot go to them for alms. Only the great King Kanakavarman remains as a donor. I should go there to seek alms.’ He immediately flew into the inner palace of that great king to seek alms. The great king said:

“‘The food I have remaining is enough only for this one final day.’

“The great king then thought to himself: ‘If I eat this portion today, I will still have to die; if I do not eat it, I will also have to die. Since I have fortunately encountered this divine sage, whom it is so difficult to meet, I would rather not eat and instead offer my portion of food to this venerable one.’

“Having thought thus, the great king presented his own portion of food as an offering to the pratyekabuddha.

“After the pratyekabuddha had finished his meal, he thought: ‘The generosity shown by this great king today is beyond compare. I shall cause his joy to increase.’ Having thought thus, before the great king’s eyes the pratyekabuddha soared into the sky and manifested transformations of every kind: disappearing in the east and appearing in the west; disappearing in the west and appearing in the east; disappearing in the south and appearing in the north; disappearing in the north and appearing in the south; disappearing below and appearing above; disappearing above and appearing below.

He circled through the sky, at times sitting and at times reclining. From the upper part of his body he emitted fire, while from the lower part he emitted water; from the lower part of his body he emitted fire, while from the upper part he emitted water. From one body he produced hundreds, thousands, and tens of thousands of bodies, even an immeasurable number, and then caused those innumerable bodies to appear once more as a single body.

“After completing these manifestations, he descended from the sky, stood before the great king, and said:

“‘The generosity shown by the great king today is beyond compare. Whatever the great king wishes to pray for, I shall help him attain it.’

“The great king, together with his ministers, consorts, and palace women, all rejoiced. With their heads and faces touching the ground, they prostrated at the feet of the pratyekabuddha and prayed:

“‘The people of our kingdom have now encountered a calamity of utmost severity, such that their lives remain only for a moment. We now dedicate the merit of offering this final meal to the venerable one, praying that the present disaster of hunger and thirst in this kingdom may be brought to an end. This is our sole aspiration.’

“The pratyekabuddha replied:

“‘I shall fulfill your aspiration exactly as you wish.’

“Having spoken, he flew away and vanished. At that very moment, billowing clouds gathered across the sky, and a mighty wind arose, sweeping away all the filth upon the ground until every impurity had disappeared. Next, food possessing hundreds of fragrances and flavors rained down throughout Jambudvipa. Thereafter, the five grains poured down like rain, followed by clothing and blankets, and finally the seven kinds of precious jewels rained down.

All eighty-four thousand vassal kings, together with the ministers and people throughout Jambudvipa, rejoiced beyond measure!

The emperor then commanded his ministers to issue an order to the eighty-four thousand vassal kings, requiring each of them to instruct all the people in his realm to practice the ten wholesome deeds.

At that time, throughout Jambudvipa, the five grains flourished, food was abundant, and all the people joyfully practiced the ten wholesome deeds, treating one another with loving-kindness as fathers, mothers, elder brothers, and younger brothers. When their lives ended, they were all reborn in the heavenly realms; not a single person fell into the three evil destinies.

The Buddha said to King Prasenajit:

“The emperor Kanakavat at that time was I myself in a former life. At that time, I merely offered a single meal to a pratyekabuddha, yet even in that very life I obtained such meritorious blessings. Through this merit, I have now attained Buddhahood, and all those people who then suffered the anguish of hunger and thirst have now realized the Path and attained peaceful, wondrous bliss, culminating in the quiescence of nirvana.”

At that time, all the disciples, together with the kings, officials, and common people in the assembly, rejoiced. The Buddha said to King Prasenajit:

“All sentient beings are bound by the cord of greed and miserliness. Obscured by that greed and miserliness, they do not know how to give and must endure immeasurable painful consequences. The Buddha recollected a time in the distant past when, in this land of Jambudvipa, there was a city named Bất-lưu-sa.

The king of that city was named Ba-đàn-ninh, and his consort was named Bạt-ma-kiệt-đề. At that time, firewood and rice were as precious as cinnamon and pearls. The people were afflicted by hunger and thirst, and disease arose in addition.

The king himself also fell ill. The consort went alone outside the city to pray to the deities. Along the road was a household where the husband happened to be away.

His wife went into labor with no midwife to assist her. Moreover, after giving birth, she was tormented by ravenous hunger, while there was no food in the house. The woman was faint with hunger and close to death, so she secretly thought, ‘My death is now imminent, and there is no other recourse.

My only means of survival is to eat the flesh of my own child.’ Having thought this, she took up a knife and prepared to kill her child, but her heart was overcome with emotion and she burst into tears. Just then, as the consort was returning to the palace, she heard the woman’s anguished weeping. Her heart grew all the more sorrowful and compassionate, so she stopped to listen.

As the woman held the knife, about to kill her child, she thought, ‘How could I bear to eat my own child?’ At this thought, she cried out and wept.

The consort immediately entered the house and asked the woman:

“Why are you crying? What are you intending to do?”

The woman replied:

“There is no food to eat, and I have only just given birth, leaving my body weaker than ever. I intend to kill my child and eat the flesh in order to preserve my own life.”

Hearing this, the consort’s heart was filled with grief and pain. She said:

“Do not kill your child. Wait until I return to the palace, and I shall bring you meat to eat.”

The woman said:

“Your Ladyship is of noble rank. You may be delayed, or perhaps you may forget. My life now hangs on a single breath and cannot endure any delay. It would be better for me to eat my own child’s flesh and thereby save my life.”

The consort asked again:

“What kinds of meat can you eat?”

The woman replied:

“Any kind of meat will do, so long as it can save my life. It need not be delicious.”

At that time, the consort took up the knife, cut off her own breast, and made this vow:

“I now give the flesh of this breast as an offering to rescue this woman from peril. I do not seek to become a wheel-turning sage king, Śakra, Māra, Brahmā, or anything else. Through this merit alone, I vow to attain the fruit of unsurpassed, true, and perfect enlightenment.”

Having made this vow, she gave her breast to the woman. At the very moment the consort took up the knife and cut off her own breast, the entire trichiliocosm shook in six ways, and the palaces of the devas all trembled. Śakra, Lord of the Devas, surveyed the world with his divine eye and saw the consort cut off her own breast to save the woman’s life. Śakra and innumerable devas then descended and remained in midair. They all wept sorrowfully, their tears pouring down like a great rainstorm. Śakra appeared before the consort and asked:

“Your Ladyship’s act of giving today is beyond compare. For what do you seek through this merit?”

The consort replied:

“Through this merit, I vow to attain unsurpassed, true, and perfect enlightenment, so that I may deliver all sentient beings from every suffering and calamity.”

Śakra asked:

“What proof is there that your vow will be fulfilled?”

The consort made this solemn declaration:

“If the merit of my giving today will assuredly enable me to attain

perfect enlightenment, may the breast that I cut off immediately be restored as before.”

As soon as she finished making this vow, the consort’s breast was restored to its former state.

Śakra praised her, saying:

“Excellent! Excellent! Just as you have vowed, before

long you will certainly become a Buddha.”

The king, his ministers, and all the people praised her exceedingly, regarding the deed as a rare wonder, and rejoiced beyond measure. Thereafter, disease in the kingdom was eliminated, grain became abundant, and all the people enjoyed peace, security, and happiness. Before long,

the king passed away, and the ministers assembled to discuss whom they should appoint as his successor.

Śakra then descended and told the ministers:

“The consort Bạt-ma-kiệt-đề has now been transformed into a man and

possesses merit and virtue surpassing those of others. You should therefore invite him to ascend the throne as king.” All the ministers rejoiced greatly and immediately performed the coronation ceremony for the consort.

During the period when the consort reigned as king, the nation prospered, the people became wealthy, and all enjoyed peace, abundance, and security. The Buddha said to King Prasenajit:

“The consort Bạt-ma-kiệt-đề at that time was I myself in a former life. Because I did not cherish my own body or life and gave in this way, I received in that very lifetime the karmic result of transformation from a woman’s body into a man’s body and then succeeded to the imperial throne. Through that merit, I have now attained Buddhahood and teach and deliver sentient beings everywhere.

“Thus does a bodhisattva give courageously, free from attachment to appearances.” The noble assembly of disciples, the kings, officials, and all the people who heard the Buddha’s words rejoiced, paid homage to the Buddha, and withdrew. *

Thus have I heard:

At one time, the Buddha was staying at Anathapindika’s Park in the Jeta Grove in the kingdom of Śrāvastī.

In the city there was a brahmin who one day went outside the city, established a sacrificial altar, and prepared a feast of food and drink. When the sacrifice and feast had concluded, that brahmin invited the other brahmins to enter the city. On that occasion, the Buddha entered the city to seek alms.

On the road into the city, the brahmin saw that the Buddha’s countenance was majestic and his radiance brilliant. His heart filled with delighted joy, he circumambulated the Buddha once, bowed in homage, and departed. The Buddha smiled, and rays of light issued from his mouth, illuminating the ten directions.

Above, they reached the Heaven of the Thirty-Three; below, they shone upon the eighteen great hells. All hungry ghosts and, in general, every being throughout the five destinies experienced the wondrous benefit of this radiance. The sick were healed, and all those bound in chains and confined in prisons were released.

When the devas and people saw the Buddha’s radiance, they all rejoiced and immediately went to the Buddha, offering many kinds of incense and flowers to the Blessed One. Venerable Ānanda knelt and prostrated himself before the Buddha, saying:

“The Buddha’s joyous smile today is wondrous indeed. I do not know its meaning; I beseech the Buddha to instruct me.”

The Buddha said to Venerable Ānanda:

“Venerable sir, did you see the brahmin just now circumambulate the Buddha once?”

Venerable Ananda replied:

“Yes, I saw him.”

The Buddha said:

“That brahmin rejoiced upon seeing the Buddha and, with a pure and reverent mind, circumambulated the Buddha once. By virtue of this merit, from now onward, for twenty-five kalpas, that brahmin will not fall into the three evil destinies. Instead, whether born among humans or in the heavens, wherever he is born he will enjoy immeasurable happiness. At the end of twenty-five kalpas, he will attain the fruit of a pratyekabuddha named Dakshinagiri.”

When Venerable Ananda and the entire assembly heard the Buddha’s words, their bodies and minds were purified. Some attained the fruit of stream-entry; some attained the fruit of once-returning; some attained the fruit of non-returning or arhatship; and others aroused the aspiration to seek unsurpassed, right, and true enlightenment.

The assembly rejoiced, circumambulated the Buddha clockwise, bowed, and departed.

*

Thus have I heard:

At one time, the Buddha was staying in the country of Uttarakuru. Together with one thousand two hundred and fifty shramanas, the Buddha entered a village. The Tathagata’s form, adorned with the thirty-two excellent marks and eighty graceful characteristics, radiated brilliant light that illuminated heaven and earth. There was nowhere it did not shine, just as the radiant full moon shines among the twinkling stars.

As he journeyed, the weather became oppressively hot, yet there was no shade anywhere. At that time, a goatherd saw the Buddha’s radiance and thought to himself, “The Tathagata, the Blessed One, is the guiding teacher of the three realms, yet he is walking beneath this scorching sun without any shade.” He therefore wove grass into a parasol and followed behind, holding it over the Buddha’s head. After traveling some distance and finding himself too far from his herd, he set the grass parasol on the ground and hurried back to tend the goats.

The Buddha then smiled. The instant his smile appeared, tens of millions of extraordinarily brilliant golden rays streamed forth from the Blessed One’s mouth. From each ray issued hundreds of thousands of beams of light that illuminated all ten directions, reaching upward as far as the Heaven of the Thirty-three and downward to the eighteen great hells, the hungry ghosts, animals, and beyond; there was nowhere they did not shine brilliantly.

When humans and devas throughout the three realms beheld the Buddha’s radiant light, they immediately came to where he was. All the people, dragons, asuras, and countless beings in the assembly rejoiced exceedingly and offered the Tathagata every kind of flower, incense, and music.

Venerable Ananda knelt and prostrated himself before the Buddha, saying:

“The Buddha does not smile without cause; there must certainly be a reason. I beseech the Buddha to explain the meaning of this smile.”

The Buddha said to Venerable Ananda, “Did you see the goatherd just now?”

Venerable Ananda replied:

“Yes, I saw him!”

The Buddha said:

“That goatherd, with a reverent mind, wove grass into a parasol and held it over the Buddha’s head. By virtue of this merit, throughout the next thirteen kalpas, whether born in the heavens or in the human world, he will always enjoy wealth, honor, and nobility, and a parasol made of the seven precious substances will naturally remain above his head. After death, he will not fall into the three evil destinies. At the end of thirteen kalpas, he will renounce the household life, cultivate the path, and become a pratyekabuddha named Anavatapta.”

When the entire assembly heard the Buddha relate this matter, some attained the fruits of stream-entry, once-returning, non-returning, or arhatship; some became pratyekabuddhas; some aroused the aspiration to seek unsurpassed, complete, and perfect enlightenment; and some attained the stage of non-retrogression.

The assembly rejoiced, bowed to the Buddha, and departed.

*

Thus have I heard:

At one time, the Buddha was staying in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Shravasti. Shariputra, the Buddha’s great disciple, constantly used his eye of the path throughout the six periods of day and night to observe all sentient beings. Whenever he saw someone whose faculties made that person capable of being liberated, he would go and guide that person to liberation.

At that time, King Prasenajit had a chief minister named Sư Chất, who possessed immeasurable wealth and property. Because the minister’s conditions had ripened for liberation, Venerable Shariputra rose early the following morning, donned his robe, took up his alms bowl, and went directly to the chief minister’s home to seek alms.

As soon as Chief Minister Sư Chất saw Venerable Shariputra, he reverently bowed to him, invited him inside, seated him upon a dais, inquired after his health, and then offered him all manner of food.

After Venerable Shariputra had finished his meal, washed his hands, and rinsed his mouth, he taught the Dharma for Chief Minister Sư Chất.

The venerable said:

“Wealth, rank, and official emoluments are causes of suffering. Houses and bonds of affection are like confinement within a prison. All possessions are impermanent. All honor and nobility within the three realms are like the transformations of an illusionist. The body, revolving through birth and death in the five destinies, has no sovereign master.”

When Chief Minister Sư Chất heard Venerable Shariputra teach the Dharma in this way, fear arose in his heart. He no longer delighted in wealth or rank and cared nothing for bonds of affection. Regarding his home as a burial ground, he entrusted his entire estate, wife, and children to his younger brother. He then shaved off his beard and hair, donned a dyed robe, entered the remote mountains, sat in meditation, and cultivated the path.

At that time, Chief Minister Sư Chất’s wife remained sorrowful and distressed. She continued to yearn for Sư Chất and refused to share conjugal affection with her husband’s younger brother.

Sư Chất’s younger brother said:

“Our household, property, and treasures are abundant. Nothing is lacking, so why are you always sorrowful and unhappy?”

Chief Minister Sư Chất’s wife replied:

“I remember Chief Minister Sư Chất, my former husband, and therefore I am sorrowful.”

Chief Minister Sư Chất’s younger brother said:

“You and I have now become husband and wife. Why do you still yearn day and night for your former husband?”

Chief Minister Sư Chất’s wife again replied:

“My former husband possessed a goodness of heart beyond compare. That is why I always yearn for him.”

Seeing that his sister-in-law constantly yearned for his elder brother, Chief Minister Sư Chất’s younger brother feared that, if his brother should unfortunately lose his resolve, abandon the monastic life, and return home, he would reclaim his estate, wife, and children. Having thought this, he devised a plan. He summoned a bandit chief and said:

“I will pay you five hundred gold coins to go and cut off the head of the shramana Sư Chất and bring it back here.”

The bandit chief accepted the payment and entered the mountains, where he found the shramana Sư Chất. The shramana Sư Chất said:

“I possess only this old, ragged robe and have no other property. For what reason have you come here?”

The bandit chief replied:

“Your younger brother hired me to come here and kill you.”

Upon hearing this, the shramana Sư Chất was terrified and said to the bandit chief:

“I have only recently renounced the household life to cultivate the path. I have not yet met the Buddha, nor have I understood his teaching. Please stay your hand and do not kill me. Wait until I have met the Buddha and gained some understanding of the Dharma; then it will not be too late to kill me.”

The bandit chief insisted, “I am determined to kill you. There can be no delay.”

The shramana Sư Chất then extended one arm and said to the bandit chief:

“Could you cut off one of my arms and leave this maimed body so that I may meet the Buddha?”

The bandit chief immediately cut off one of the shramana Sư Chất’s arms and brought it back to his younger brother.

Afterward, the shramana Sư Chất sought the way to the Buddha. When he met the Buddha, he bowed and withdrew to sit in his place.

The Buddha then taught the Dharma for the shramana Sư Chất:

“From innumerable distant kalpas in the past until now, you have killed countless people. The blood shed when you severed their hands, feet, and heads exceeds the water in the four seas. The bones of those you killed, if piled together, would rise higher than Mount Sumeru. The tears of suffering that people shed because of you exceed the water in the four great rivers. The milk you drank from your mothers exceeds the water in all the rivers and seas. Today, the severing of your arm is retribution for deeds committed throughout immeasurable kalpas; it is not a matter of cause and effect confined to this single lifetime.

“All sentient beings who assume bodies must undergo painful retributions. All fruits of suffering arise from accumulated causes. These afflictions of suffering exist because the causes of craving and attachment have been accumulated. If delusion, craving, and attachment are completely extinguished, the karma arising from accumulated causes will cease. When karmic activity conditioned by accumulated causes has ceased, one will no longer assume a body with sense faculties. When there are no longer any bodily faculties, all suffering is immediately extinguished. You should contemplate and cultivate the Noble Eightfold Path.”

At that time, when the śramaṇa Sư Chất heard the Buddha teach in this way, his mind suddenly became clear and lucid. Before the Buddha, he immediately attained the fruit of arhatship, then relinquished his life and entered nirvana.

As for the bandit chief, he took the śramaṇa Sư Chất’s arm back and handed it to the younger brother. The younger brother placed his elder brother’s arm before his sister-in-law and said:

“You often said that you constantly dreamed of your former husband. Here is his arm.”

When the sister-in-law saw it, her pain grew still more intense, and she sobbed bitterly. Deeply outraged, she immediately reported the entire affair to the king. The king ordered an investigation and found everything to be exactly as she had reported. He then commanded that the younger brother be executed by decapitation.

The bhikshus had doubts concerning the case of the śramaṇa Sư Chất, so they addressed the Buddha:

“What evil deeds did this śramaṇa commit in a former life that caused him now to undergo the retribution of having his arm severed? And what merit did he create that enabled him to encounter the Buddha and attain the fruit of arhatship? We pray that the Buddha, out of compassion, will instruct us.”

The Buddha told the assembly:

“In the distant past, in the kingdom of Varanasi, there was a king named Bà-la-đạt. At that time, the king and his ministers went on a hunting excursion. Absorbed in pursuing an animal deep into the forest, the king lost his way back. Moreover, the dense foliage obscured the sunlight. Though he considered a hundred different means, he could find no way out, and he became increasingly alarmed and afraid. Fortunately, he then saw a Pratyekabuddha on the path ahead. The king approached him and said:

“‘Because I became absorbed in pursuing an animal, I lost my way and do not know how to get out. Now I do not know in which direction my ministers, soldiers, chariots, and horses are.’

“Both of the Pratyekabuddha’s arms were afflicted by terribly painful, festering sores, so he could not move them to point out the way. He therefore used his foot to indicate the path for the king.

“The king became enraged and accused him of contempt for the sovereign, saying:

“‘You are one of my subjects. Upon meeting me, not only did you fail to rise and observe the proper courtesies, but you even contemptuously used your foot to point out the way to me.’

“After saying this, the king drew his sword and severed one of the Pratyekabuddha’s arms.

“The Pratyekabuddha thought, ‘If the king does not recognize and repent of what he has just done, he will undergo the retribution of a grave offense for an interminable period.’ Thereupon, before the king, the Pratyekabuddha employed his supernormal powers, flew straight up into the sky, and manifested transformations of every kind. Seeing this, the king prostrated himself with all five limbs touching the ground and loudly begged to repent of his offense:

“‘I pray that the Buddha will have compassion, descend to the ground, and accept my repentance.’

“The Pratyekabuddha immediately descended to the ground and accepted the king’s repentance. The king prostrated himself at the Pratyekabuddha’s feet, performed the rite of repentance, and confessed:

“‘I pray that you will compassionately accept my repentance so that I may avoid undergoing painful retribution for a long time.’

“At that time, the Pratyekabuddha relinquished his body and entered nirvana without remainder. The king gathered his remains and built a stupa to enshrine his sacred relics. Before the jeweled stupa, the king continually made offerings of flowers and incense and prayed in repentance. Because of this, he has now escaped the cycle of birth and death.”

The Buddha told the assembly:

“The king of that time is now this śramaṇa Sư Chất. Because he severed the Pratyekabuddha’s arm, for five hundred lifetimes he underwent the retribution of having his arm severed and dying; the retribution he underwent today was likewise the result of that deed. Because of his repentance, he did not fall into the hells, but gained clear wisdom, escaped birth and death, and became an arhat.”

The Buddha told the bhikshus:

“All karmic causes, whether bringing calamity or merit, are never lost.” When the entire assembly heard the Buddha’s teaching, there was no one who was not alarmed and fearful. Together they prostrated themselves with all five limbs touching the ground and paid homage to the Buddha.

*

Once, when the Buddha was at Lake Anavatapta, he told five hundred arhats:

“Each of you should relate the deeds you performed in the past through which you have now attained the path.”

Following the Buddha’s instruction, each of the arhats spoke about the merit of deeds he had performed in the past.

At that time, an arhat named Bà-đa-kiệt-lê gave his own account:

“Innumerable kalpas ago, a Buddha appeared in the world named Dīpaṃkara Tathagata, the Worthy One, the Fully and Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans. Abounding in great loving-kindness and compassion, he took pity upon and aided all beings and served as their refuge and protection. He appeared in the world and taught devas and humans, enabling them to attain the path, and only then entered nirvana. His relics were divided, and stupas were built in which they were enshrined and venerated.

“When this Buddha’s Dharma was approaching extinction, I was a poor man without any means of livelihood, so I wandered from place to place gathering firewood to sustain myself. Suddenly, from afar, I saw a vast and magnificent stupa standing beside a large pond. As soon as I beheld it, my heart was filled with indescribable joy. I hurried toward it to contemplate and venerate it, and my whole being felt light and at ease. I saw jackals, foxes, birds, and other creatures sleeping within it. All around, plants and grasses grew densely, brambles were tangled together, and the place was covered with the droppings of birds and beasts. There was absolutely no caretaker, nor any trace of people coming there to contemplate it or make offerings.

“When I saw such desolation, my heart was filled with profound sorrow. I did not understand the meritorious Dharma or spiritual power of the Tathagata, yet something caused my heart to become elated and moved me to exert all my strength to cut down and clear away the plants and grasses and sweep away all the droppings of beasts, birds, jackals, foxes, and other creatures. When I had finished cleaning, my heart became even more joyful. With utmost sincerity, I circumambulated the stupa eight times, joined my palms, bowed in homage, and then departed.

“Through this merit, after my life ended, I was born in the fifteenth heaven, the Heaven of Radiant Sound. My palace was adorned with every kind of precious jewel, so it shone with brilliant light and was majestic, magnificent, and exceedingly beautiful, surpassing all the palaces of the other devas. When my lifespan in that heaven ended, I became a holy wheel-turning king for another hundred lifetimes, ruling the four continents beneath heaven, with the seven treasures naturally appearing according to my wishes.

After completing all those lifetimes as a wheel-turning king, I was thereafter continually born into the families of wealthy householders or into honored royal lineages. I possessed immeasurable wealth and an incomparably handsome appearance. Everyone who saw me gave rise to joyful affection and respect.

Whenever I wished to travel, the roads naturally became clean, and devas in the sky scattered flowers as a sign of reverence. Wherever I lived, it was always the same.

“Throughout ninety kalpas of transmigration within a single asaṃkhyeya kalpa, I was born sometimes in the heavens and sometimes among humans. I always naturally enjoyed wealth and nobility and never fell into the three evil destinies.”

I remember this as an important event among the extraordinary events of my past lives. Today, my final merit has reached fulfillment. I have encountered the Teacher of the Sakya clan, the Great Hero of the three realms; entered His teaching; become a shramana; attained the six superknowledges, unhindered in all things; completely eradicated all desires; and become an arhat. Moreover, I am no longer troubled by cold, heat, or warmth. My mind is purified, and I am exceedingly peaceful and joyful.

If one renders even the slightest benefit to the Three Jewels, one will receive immeasurably great blessings in whatever realm one may be.

I recall that because I cultivated such virtuous conduct in the past, I have now received this fruit of recompense.

Having recounted before the Buddha the deeds of his past life, Bà-đa-kiệt-lê bowed to the Buddha, withdrew, and stood to one side.

*

When the Buddha had first attained enlightenment, He contemplated the faculties of sentient beings. Because they were deluded and confused, they were obstinate and difficult to teach. He thought, “Even if the Tathagata expounds the Dharma, who will be willing to listen and follow it? It would be better for Me to enter nirvana.” Moreover, no one had yet come to request the Buddha to expound the Dharma.

The Brahma king learned that the Buddha intended to enter nirvana. Together with innumerable devas of the Brahma realm, in the brief time it takes a strong man to extend his arm, he arrived before the Buddha. They bowed with their heads and faces touching the ground, circumambulated the Buddha three times, then joined their palms, knelt before Him, and said:

“Sentient beings in the three realms have dwelt in darkness for far too long, and only now has a Great Sage appeared. We earnestly beseech the Blessed One, out of His immeasurable great loving-kindness and great compassion, to take pity upon sentient beings and accept this request. We most earnestly pray that He will accept our request, open and reveal the treasury of the Buddha-Dharma, and bestow the light of wisdom.”

The Buddha told Brahma:

“Sentient beings are difficult to awaken because they are deluded and confused. Even if I proclaim the Dharma, who will be willing to listen and follow it? It would be better for Me to enter nirvana soon.”

Thereupon Brahma repeated his request:

“Sentient beings in the three realms have long dwelt in darkness. Only after hundreds of thousands of myriads of kotis of kalpas do they encounter a Buddha appearing in the world. Just as the udumbara flower blossoms only after a very long time, so too are Buddhas difficult to encounter. We earnestly beseech the Tathagata to increase His great compassion and expound the Dharma in order to awaken those who are ignorant and deluded.”

Brahma continued:

“Throughout innumerable kalpas until now, the Blessed One has relinquished His body and life—His head, eyes, marrow, brain, skin, flesh, bones, and blood—as well as His kingdom, wife, and children, giving them all away. For the sake of sentient beings, He made the vast vow that He would become a brilliant light for them.

“Moreover, innumerable kalpas ago, in Jambudvipa, there was a king who ruled a great kingdom. His name was Độ-xà-na-tạ-lê. He was benevolent, courageous, and supremely dignified and upright.

He governed eighty-four thousand vassal states; his kingdom prospered, and the people lived in peace and happiness. One day, while the great king sat in meditative contemplation within his palace, he reflected: ‘When people in the world receive honor and enjoy wealth, nobility, prosperity, and natural ease, it is entirely because in former lives they planted roots of goodness and cultivated wisdom. For this reason, they now enjoy such circumstances.

Yet after attaining honor, wealth, nobility, and natural ease, they again become infatuated with sensual pleasures. They do not contemplate impermanence, nor do they know to cultivate roots of goodness so that their blessings may continue into future lives. They are like animals that eat their fill all day without knowing to apply themselves to cultivation and self-reflection.

All wise people should cultivate wisdom so that the true Dharma may flourish ever more widely.’

“After reflecting thus, the king told his close ministers:

“‘I wish to hear the true Dharma. Issue an order inviting a wise person to expound the Dharma for me.’

“The ministers received the command and dispatched messengers throughout the kingdoms in the four directions to proclaim the great king’s decree and seek out those of great wisdom and intelligence.

“At that time, a man of the brahmin caste, vast in learning and surpassing others in wisdom, came in response to the king’s decree. The ministers reported to the great king:

“‘There is now a brahmin of great intelligence and wisdom, profound and extensive in learning, waiting outside the gate for Your Majesty’s command.’

“As soon as the king heard this, his heart filled with joy. He personally went to the palace gate and respectfully welcomed the brahmin into the inner palace, inviting him to sit upon a throne made of precious jade. The king then bowed with his head and face touching the ground and presented him with exquisite delicacies. After the brahmin had finished eating, washed his hands, and rinsed his mouth, the king made this request:

“‘I have long heard that you, benevolent sir, are a worthy and virtuous man. Now that you have come here from afar, I earnestly beseech the great sage to expound the Dharma for me.’

“The brahmin said:

“‘I have cultivated and studied for a long time, enduring hardship over many years. How could the great king now expect to hear the Dharma immediately?’

“The king said:

“‘Whatever you require—my kingdom and cities, jade, pearls, jewels, and other treasures—I shall provide in full according to your wishes.’

“The brahmin replied:

“‘I have no need of your kingdom and cities, wife and children, jade, pearls, jewels, elephants, horses, or anything else. Great King, if you can gouge flesh from your body and fashion one thousand lamps from it, I will expound the Dharma for you. If you cannot do this, the teachings of the scriptures will not be easily heard.’

“The king thought to himself: ‘Throughout innumerable kalpas until now, I have relinquished my body and life more times than can be counted, yet never once have I relinquished my life for the sake of the Dharma. Today, to make my body into lamps for the sake of the Dharma would be an exceedingly joyful and excellent deed.’ Having reflected thus, the king joyfully said to the brahmin, ‘I shall comply with your instructions and dare not act contrary to your wishes.’

“The brahmin said:

“‘If you can do so, that is excellent! When will you carry it out?’

“The king replied:

“‘I shall carry it out seven days from now.’

“The king commanded his ministers to issue an order to all the vassal states:

“‘Seven days from now, the great king will, for the sake of the Dharma, make one thousand lamps from his own body. All who wish to see the great king must assemble in the capital.’

“Receiving the great king’s command, the ministers dispatched envoys to the eighty-four thousand vassal states to proclaim the decree:

“‘Seven days from now, the great king will gouge flesh from his body to fashion one thousand lamps. All vassals, ministers, and subjects who wish to see the great king must quickly assemble in the great kingdom.’

“When all the vassal kings and their people heard this news, they were utterly astonished. As though hearing that their own parents had died, they grieved and wept, moving all of Jambudvipa. All the vassals, ministers, and subjects assembled in the great kingdom.

“The great king told his close ministers:

“‘Find a level and spacious place and erect a seat there.’

“Obeying the command, the ministers found a level and spacious place and erected a seat.

“After the great king had finished eating and drinking, he went forth accompanied in succession by his consorts, two thousand palace maidens, and one thousand chief ministers. The great king ascended and sat in the center of the seat.

“Before the great king, the consorts, palace maidens, vassal rulers, ministers, and people were all stricken with grief. With one voice they pleaded:

“‘We earnestly beseech the great king, out of his immeasurable great loving-kindness and great compassion, to take pity upon his subjects. For our sake, may the great king refrain from burning his body as one thousand lamps.’

“The great king said to the vassal rulers, ministers, people, consorts, and palace maidens:

“From beginningless kalpas until now, throughout birth and death in the five realms, I have relinquished innumerable bodies, yet I have never given up my life for the sake of the Dharma. Now, for the sake of the Dharma, I shall cut cavities into my body to make lamps. May I dedicate this merit to the attainment of Buddhahood and become a radiant light for immeasurable beings throughout the worlds of the ten directions, dispelling the darkness of the three poisons—greed, hatred, and delusion. When I attain Buddhahood, I shall illuminate you with the light of wisdom, bring birth and death to an end, and open the gate of nirvana so that you may enter the secure abode of the Buddhadharma. Do not urge me to turn back from my resolve to attain unsurpassed enlightenment.”

At that time, everyone in the assembly fell silent.

The great king then took a knife and handed it to an attendant, ordering him to cut one thousand cavities into his body to make one thousand lamps. From each cavity, flesh was scooped out to the depth and breadth of a large coin. Oil was poured into them, and one thousand wicks were inserted, forming one thousand lamps. When this had been done, the great king addressed the brahmin:

“Worthy sir, please teach the Dharma first; afterward, the lamps may be lit.”

But the brahmin spoke only this single verse to the great king:

Whatever has arisen will cease;

Whatever is formed will decay.

Where there is union, there is separation;

Where there is birth, there is death.

Upon hearing the verse, the great king rejoiced beyond measure. He instructed his ministers, consorts, and palace maidens to recite and memorize it. He then ordered that the verse be written down and posted at every entrance and exit, at crossroads along the highways, and at the gates of villages. He further commanded all the people throughout his great kingdom, as well as the vassal kings, ministers, and subjects throughout the whole of Jambudvipa, to recite it.

The great king then said to the brahmin:

“Now the lamps may be kindled.”

The king then made this vow:

“Today, for the sake of the Dharma, I offer my body as lamps. I do not seek the station of a wheel-turning sage king, nor even that of Sakra, a heavenly sovereign, or any form of worldly pleasure, glory, or splendor. Nor do I seek the fruits of the Two Vehicles. Through this merit, I aspire to unsurpassed, true, and perfect enlightenment. May I become a great lamp of the Dharma for all beings in the five realms, illuminating and dispelling every darkness of ignorance.”

When the great king had made this vow, the entire trichiliocosm immediately shook in six ways. Even the palaces in the Suddhavasa heavens trembled, causing all the devas to become alarmed. Not knowing why the earth was shaking so violently, they used their divine eyes to survey the whole of Jambudvipa. They saw a bodhisattva who, in his quest for the Dharma, had set one thousand lamps upon his body and made a great vow. It was for this reason that the great earth shook violently.

The devas then descended together into Jambudvipa and clearly saw the thousand lamps burning brightly upon the bodhisattva’s body. Innumerable devas wept with compassion, their tears falling like rain. Sakra, Lord of the Devas, stood before the great king and praised him:

“Excellent! Excellent! Because you are resolute in seeking the Dharma, you do not cherish even your own body and life. Great King, what do you hope to attain by doing this?”

The bodhisattva replied:

“I do not seek the station of a wheel-turning sage king, Sakra, Mara, or Brahma, nor the pleasures of the five sensory objects—forms, sounds, fragrances, flavors, and tangible objects. Nor do I seek the fruit of a pratyekabuddha or an arhat. Through this merit, I aspire to unsurpassed, true, and perfect enlightenment. For immeasurable beings throughout the worlds of the ten directions, may I become a lamp of wisdom that illuminates and dispels the darkness of the three poisons—greed, hatred, and delusion—causing them to leave all suffering behind and realize the peace and bliss of nirvana.”

Sakra again asked:

“With your body bearing one thousand burning lamps, Great King, do you feel pain or give rise to regret?”

The king replied:

“I feel no pain, nor do I give rise to regret.”

Sakra asked again:

“What proof is there that the Great King feels no regret?”

The king immediately made this solemn declaration:

“Today, in my quest for the Dharma, I have made my body into one thousand lamps. May I dedicate this merit to the attainment of unsurpassed, true, and perfect enlightenment. If I shall indeed attain Buddhahood, may the wounds made for these one thousand lamps heal instantly, and may my body immediately be restored without a single scar.”

As soon as the great king had made this solemn declaration, his entire body was restored to its former state, without a single scar. Moreover, it became extraordinarily dignified and beautiful, surpassing even its previous appearance. Sakra and the innumerable devas, the vassal kings, ministers, consorts, palace maidens, and countless common people all praised him in unison:

“Excellent! Excellent! Truly unprecedented!”

They all rejoiced exceedingly and obediently practiced the ten wholesome deeds.

The Buddha said:

“The great king of that time was I in a former life, and the brahmin of that time is now Devadatta.”

Thus did the bodhisattva constantly and diligently seek the Dharma and cultivate wisdom.