大寶積經

XVI. THE SIXTEENTH ASSEMBLY: THE BODHISATTVA WHO PERCEIVES REALITY

1. INTRODUCTORY CHAPTER

Thus have I heard. At one time the Buddha was staying in the Nyagrodha Grove in the country of Kapilavastu, together with an assembly of one thousand two hundred and fifty great bhiksus. Their names included Uruvilva Kasyapa, Gaya Kasyapa, Nadi Kasyapa, Mahakasyapa, Sariputra, and Mahamaudgalyayana.

All were great arhats whose outflows had been exhausted and who were free of afflictions. Their minds were sovereign; their minds were well liberated, and their wisdom was well liberated. Like great nagas and elephants, they had done what had to be done, laid down the heavy burden, attained their own benefit, and exhausted all fetters.

Within the true teaching their minds were well liberated; toward all dharmas their minds were unobstructed, and they had reached the further shore. They themselves had attained liberation and caused their retinues to be liberated; they themselves had been tamed and tamed those belonging to them; they themselves had attained quiescent concentration and brought their retinues to quiescent concentration; they themselves had crossed beyond and enabled their retinues to cross beyond; they themselves had reached the further shore and brought their retinues to that shore; they themselves had reached the dry land and brought their retinues to the dry land; they themselves had attained security and secured their retinues;

they themselves had attained quiescent cessation and brought their retinues to quiescent cessation; they themselves had destroyed the afflictions and destroyed the afflictions of their retinues; they themselves had attained the state of a sramana and made their retinues sramanas; they themselves had ended evil and ended evil for their retinues; they themselves had attained the state of brahmans and made their retinues brahmans; they themselves had eliminated evil dharmas and eliminated evil dharmas for their retinues; they themselves clearly knew all dharmas and caused their retinues to know them clearly; they themselves had attained deliverance and were able to bring their retinues to deliverance;

they themselves were replete with virtues and caused their retinues to be replete with virtues; they themselves were free from affliction and freed their retinues from affliction; they themselves had abandoned the five factors and caused their retinues to abandon the five factors; they themselves had become free of hindrances and caused their retinues to become free of hindrances; they themselves had purified their intentions and caused their retinues to purify their intentions; they themselves had attained the six superknowledges and caused their retinues to possess the six superknowledges; they themselves had attained liberation from aversion and attachment and caused their retinues to attain liberation from aversion and attachment;

they themselves guarded one-pointedness of mind and caused their retinues to guard one-pointedness of mind; they themselves were complete in the gateways of mindfulness and caused their retinues to be complete in the gateways of mindfulness; they themselves relied upon the four reliances and caused their retinues to rely upon the four reliances; they themselves had departed from all attachment to views and caused their retinues to depart from attachment to views; they themselves had abandoned all expectations and caused their retinues to abandon expectations; they themselves had reached the end of the practice and caused their retinues to reach the end of the practice; they themselves had completed the task and caused their retinues to complete the task;

they themselves cultivated and caused their retinues to cultivate; they themselves were free from mistaken mindfulness and caused their retinues to be free from mistaken mindfulness; they themselves had cut off thoughts of existence and caused their retinues to cut off thoughts of existence; they themselves relied upon bodily practice and caused their retinues to rely upon bodily practice; they themselves delighted in the unmoving and caused their retinues to delight in the unmoving; their own minds were well liberated, and they caused the minds of their retinues to be well liberated; their own wisdom was well liberated, and they caused the wisdom of their retinues to be well liberated;

they themselves had attained the state of noble ones and caused their retinues to attain the state of noble ones.

Such beings had cast away branches and leaves, discarded excess bark, and abided solely with true minds firmly established.

At that time, near the end of the night, the Blessed One sat in an open place, surrounded on all four sides by the assembly of bhiksus.

The Blessed One surveyed the assembly of bhiksus and said, “Seek among yourselves someone capable of going to teach King Suddhodana.”

The Venerable Ajnata Kaundinya rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms in homage, and addressed the Buddha: “Blessed One!

May I go and teach King Suddhodana?”

The Buddha said, “Desist, Kaundinya! You now possess the virtues of a great teacher and should not go there.”

The Venerables Vaspa, Yasas, Uruvilva Kasyapa, Mahakasyapa, Sariputra, and Mahamaudgalyayana each in turn addressed the Buddha: “Blessed One! I can go and teach King Suddhodana.”

The Buddha said, “Desist. You all possess the venerable qualities of great teachers and should not go there to teach him.”

The Venerable Mahamaudgalyayana thought, “Whom does the Blessed One wish to go and teach King Suddhodana?” Having thought this, he entered the samadhi of reality. Adorning his mind with the power of samadhi, he immediately perceived that the Buddha wished the Venerable Kaludayin to go and teach King Suddhodana. Just as sunlight entering through the window of a many-storied pavilion shines upon the western wall, so Mahamaudgalyayana saw that the Buddha’s mind was directed toward Kaludayin and wished to send him to teach his royal father.

The Venerable Mahamaudgalyayana emerged from concentration, went to the Venerable Kaludayin, and said, “The Blessed One, mindful of you, knows that you can teach King Suddhodana. Now summon great courage and quickly go to teach him.”

The Venerable Kaludayin said, “Even common people are difficult to teach, how much more so a king. Why? A consecrated ksatriya great king possesses sovereign power and is difficult to teach. Suppose dry firewood were gathered for two or three years, or even for a thousand years. Such firewood, accumulated over many years, would be extremely dry. If someone then set it alight, it would become a great mass of flame. Venerable Mahamaudgalyayana, would that mass of fire be large?”

The Venerable Mahamaudgalyayana replied, “It would be exceedingly large.”

The Venerable Kaludayin said, “If someone were then to pour an immeasurable quantity of clarified butter upon it, would the mass of fire blaze still more fiercely?”

The Venerable Mahamaudgalyayana replied, “It would become many times fiercer.”

The Venerable Kaludayin said, “Could one approach that mass of fire?”

The Venerable Mahamaudgalyayana replied, “It would be difficult to approach.”

The Venerable Kaludayin said, “That consecrated ksatriya great king is likewise difficult to teach and difficult to approach.

Venerable Mahamaudgalyayana, should the tusks of a maddened elephant be touched?”

The Venerable Mahamaudgalyayana replied, “They should not be touched.”

The Venerable Kaludayin said, “A consecrated ksatriya great king is equally difficult to teach.”

The Venerable Mahamaudgalyayana said, “The Blessed One, mindful of you, knows that you have the ability to go and teach King Suddhodana.”

The Venerable Kaludayin said, “Does the Blessed One truly think that I have the ability to go and teach King Suddhodana?”

The Venerable Mahamaudgalyayana replied, “The Blessed One truly has you in mind and considers you capable of teaching his royal father.”

Then the Blessed One said to Kaludayin, “You should enter the city and teach my royal father. Only the Buddha and you are able to teach King Suddhodana.

Kaludayin, among the Buddha’s sravaka disciples, you are foremost in your ability to teach villages and settlements.”

The Blessed One then spoke these verses to Kaludayin:

“Listen well, Udayin;

You are skilled in teaching.

Surely you will bring joy to the Sakya clan;

Go and teach the Supremely Victorious King.

When the king awakens,

It will benefit gods and humans.

He will certainly reach the further shore;

You should quickly go and teach him.

King Suddhodana of the Sakya clan

Is now confused and defiled by resentment.

Mindfulness and wisdom do not arise in him;

He seems to have fallen from a high mound.

Attached to his lofty throne,

His mind and wisdom have become wholly deluded,

Like a merchant who has lost his capital;

Through longing he engenders much suffering.

Like a god who has lost his palace,

He yearns for the pleasures of the five desires.

Not yet knowing the Buddha’s true Dharma,

He is distressed, sorrowful, and deeply troubled.

He thinks that he has lost the seven treasures

And the four ranks of humankind.

Remembering the throne of a Wheel-Turning Sage King,

His mouth utters words contrary to Dharma.

At times the king is so confused by grief

That he knows neither himself nor others,

Like one whose spirit has been seized by a ghost

That has taken possession of his body.

As though upon Mount Kela,

He can see nothing at all.

Obscured by anguish and resentment,

Though he should see, he does not see.

Like one dead in deep sleep,

He does not know his own mind.

Obscured by anxiety and anger,

The king does not know joy within himself.

Like a wife whose husband has died,

He weeps in sorrow and gives rise to anguish.

Now the king is deluded and distraught;

Grief and affection produce great suffering.

You possess skillful means;

Go and teach King Suddhodana.

Overthrow the banner of wrong and pride;

Establish the lamp of the true Dharma.

No one else can teach

That great King Suddhodana;

Only Udayin,

Who once accompanied him in the past.

Udayin, you should know:

Once there was a great king

Named True Increase,

Whose fame resounded throughout the ten directions.

He ruled as a king in accordance with Dharma,

And all submitted to his transforming influence.

He governed the people by the true Dharma

And ruled the four continents.

They were filled with cities and settlements,

Gardens, fragrant flowers, and fruits.

There were many assemblies of noble sages

And no mixed company of evil people.

Fine forests grew exceedingly dense;

The clean earth was free of thorns.

There were many kinds of pure wonders,

And ponds adorned with beautiful flowers.

The people were numerous and prosperous;

They abandoned evil and lived virtuously.

They closed the gates to the evil destinies

And were certain to ascend the good heavenly path.

That king once had a son

Who had made offerings to many Buddhas,

Cultivated every root of goodness,

And perfected manifold merits.

His name was Wondrous Firm Wisdom,

And many people attended upon him.

He constantly perceived the faults of the five desires,

Abandoned home, and delighted in solitude.

The royal father told the prince:

‘My son, you should enjoy the five desires.

Amuse yourself with the palace women

Within beautiful jeweled palaces.

I have prepared everything for you;

Nothing for your pleasure is lacking.

Why do you not enjoy yourself?

My son, you should tell me your thoughts.

Know all the excellent kinds of pleasure

Within your jeweled palace.

Precious women constantly surround you;

The lovely scenes are truly delightful.

Even immortals dwelling in forests

Abandon them and return home

To enjoy the pleasures of women;

How much more should you, who lack nothing.

Hosts of palace women surround you,

And kings and ministers all attend you.

Your palace resembles a celestial palace;

You should enjoy the pleasures of the five desires.

The palace women are exceedingly beautiful,

No different from celestial maidens.

They dance, sing, and play fine music;

You may delight in them as you wish.

Their eyes resemble utpala petals,

And their red lips seem coated with vermilion.

Their faces are round, their broad brows dark;

Their foreheads are even and their high necks gracefully marked.

Their arms are straight, full, and rounded,

Beautiful as the trunk of a royal elephant.

Their palms are the color of lotus flowers;

Their rounded fingers are tapered, soft, and lovely.

Their tongues are thin, broad, and rosy red;

Their pleasing words are like amrta.

Their white, translucent teeth are close and even;

They wear jeweled necklaces and precious garments.

Their navels are deep, and their bellies do not protrude;

Their waists are like vajra pestles.

Their thighs are soft, rounded, and straight,

No different from the thighs of a royal deer.

They walk like royal elephants

And all gaze upon you.

You are young, vigorous, and beloved,

Able to continue the royal lineage.

You and these beauties

Are like splendid flowers blooming in spring.

You are young and not yet old;

You should quickly enjoy sensual pleasure.’

Firm Wisdom addressed his royal father:

‘Father, what you say accords not with right principle.

If your command were in accord with Dharma,

I would not dare disobey it.

Now, Father, listen to my words,

Which are wholesome and true:

Even in dreams

I entertain no thought of desire.

The words Father now speaks

Would not be approved by the wise.

Fools delight in sensual pleasure,

But the discerning are always weary of it.

How could a person with clear sight

Praise a blind man as a guide?

How could one who is liberated

Delight again in a prison?

How could one who is at peace

Praise suffering?

I regard my royal father

As a blind man sunk in confinement.

As in a dream, he enjoys the five desires,

Only to be submerged by desire again.

My royal father is as though blind;

My eyes are clear and see distinctly.

Father is swept away by desire;

I now feel profound revulsion.

Desire is like a cup of poison,

Like the head of a venomous snake,

Like the point of a keen sword,

And like a great mass of fire.’

Though the king and ministers exhorted him,

Firm Wisdom would not listen.

Abandoning his father and kingdom,

He left desire and went forth from home,

Like a snake shedding its old skin,

Or one casting away mucus.

He departed far from evil faults,

Renounced all expectations, and went forth.

When Firm Wisdom abandoned the household life,

There was a young official

Whose name was Moon-Giving;

He left home and followed Firm Wisdom.

After the youth had gone forth,

Together with that young official

He attained the four brahmaviharas

And fully possessed the five superknowledges.

Clearly seeing the faults of the five desires,

He utterly transcended the realm of desire,

Turned the wheel of the true and wondrous Dharma,

And after death was reborn in the Brahma Heaven.

After the youth had gone forth,

His royal father became resentful and angry.

Moon-Giving went before the king,

Taught him, and brought him joy.

Udayin, you should know:

Firm Wisdom of that former time,

Who departed far from the five desires,

Was none other than myself.

Udayin, you should know:

King True Increase of that former time

Was no stranger;

He was the present King Suddhodana.

Udayin, you should know:

The one who followed me into homelessness,

Moon-Giving, was you yourself;

You once taught King True Increase.

Therefore, Udayin,

You should now teach my royal father.

You will certainly bring great benefit,

For you taught him in the past.”

When the Venerable Udayin heard the Buddha’s command, he silently accepted it.

Udayin passed the night, and at dawn, when it was time to seek alms, he donned his robe, took his bowl, and entered the city of Kapilavastu. More than a thousand members of the Sakya clan had gathered at the royal gate, each on some business.

King Suddhodana had heard that the Buddha, the Tathagata, had come to Kapilavastu and was staying in the Nyagrodha Grove. Resentment arose in the king’s heart, and he thought, “That son of mine went forth, rejecting my noble and wealthy lineage. Had he remained at home, he would have succeeded to the throne as a Golden Wheel-Turning King, ruling the four continents and governing the people according to Dharma, with none disobeying his commands.

He would have possessed the seven treasures: the wheel treasure, elephant treasure, horse treasure, mani-jewel treasure, woman treasure, treasurer treasure, and counselor treasure. He would have had a thousand brave and vigorous sons, handsome in appearance and capable of subduing powerful enemies and protecting the four continents. He would have governed his realm without weapons, ruling only by true Dharma so that peace arose naturally.

I would have been the father of a Wheel-Turning King, sovereign and blissful, and people would have honored me and made offerings to me. Because that son went forth, all these things that should have been mine have been lost.”

Having thought this, King Suddhodana issued an order to the Sakya clan: “No one may go to where my son is staying to revere him, place faith in him, or hear the Dharma. Anyone who violates this order will be beheaded.”

At that time a Sakya named Joyful Countenance, who had not been among the assembly and had not heard the king’s order, saw the Venerable Udayin. He approached, bowed his head, and asked, “Venerable sir, you have newly arrived. Have you been well? Is the Blessed One at ease, with little illness and little trouble? Is he light and vigorous in walking and standing, unwearied by travel, and lacking neither food nor drink?”

The Venerable Udayin told Joyful Countenance, “The Tathagata is at ease, with little illness and little trouble. He is light and vigorous in walking and standing, unwearied by travel, and lacks neither food nor drink.”

A Sakya named Suprabuddha saw Joyful Countenance conversing privately with the Venerable Udayin. He too approached and asked, “Great Venerable, have you arrived safely from afar? Is the Blessed One at ease in walking and standing, with little illness and little trouble, unwearied by travel, and lacking neither food nor drink?”

The Venerable Udayin told Suprabuddha, “The Tathagata’s noble person is at ease, with little illness and little trouble, unwearied by travel, and lacking neither food nor drink.”

Two other Sakyas, named Asoka and Vigatasoka, saw Joyful Countenance and Suprabuddha conversing privately with Udayin. They too approached, greeted him, and made the same inquiries as above. They then asked, “Great Venerable, why does the Tathagata lack nothing while traveling?”

The Venerable Udayin told Asoka and Vigatasoka, “Because the Four Heavenly Kings, Sakra, Lord of the Gods, Brahma, and the other gods constantly come to make offerings to him, he lacks nothing.”

Those members of the Sakya clan said together, “Great Venerable Udayin, we all wish to go before the Buddha, the Blessed One, make offerings, and hear the Dharma, but we fear we cannot. King Suddhodana has issued a strict prohibition to every member of the Sakya clan. Anyone who violates it will be beheaded.”

Hearing this, the Venerable Udayin thought, “The royal father bears exceedingly deep resentment. I must employ skillful means to reach him.”

The Venerable Udayin then entered the samadhi of reality and adorned his mind with the power of samadhi. Exercising his spiritual power, he rose to a height of seven tala trees, sat cross-legged in midair, and flew to King Suddhodana. When the king saw him, he rose from his seat, joined his palms reverently toward Udayin, and spoke this verse:

“Whence has this great teacher in kasaya robes come,

Perfect in deportment and wondrous to behold?

If you require anything, please speak at once;

With utmost sincerity I shall provide it.”

The Venerable Udayin replied to the king in verse:

“I am a son of the Great King’s son;

The Great King is therefore my grandsire.

For the Tathagata I have gone seeking alms;

When I receive food, I shall return and offer it to the Buddha.

Today the Great King has gained excellent benefit:

Your son is the Supremely Honored One.

The radiance of his majestic virtue illumines the ten directions,

Like the full moon or the noonday sun.

Like the sun in a cloudless sky,

Whose blazing rays shine everywhere,

The Supremely Victorious One, the Great King’s son,

Has majestic virtue and fame resounding through the ten directions.

Like the newly risen moon on an autumn night,

Outshining fireflies and illuminating all,

The Supremely Victorious One, the Great King’s son,

Subdues the heterodox and alone shines brilliantly.

Like the blazing noonday sun,

Before which the stars are overwhelmed and disappear,

The Supremely Victorious One, the Great King’s son,

Subdues the heterodox and shines by himself.

Like the noonday sun that overwhelms the moon

And makes its radiance vanish from sight,

The Great King’s son subdues the heterodox,

As the radiant sun causes the moon to disappear.

When beasts and birds hear the lion’s roar,

Those of water, land, and sky scatter to their lairs;

Terrified, they flee and lose their way,

For the lion’s voice is hard to endure.

When the Great Sage, the Tathagata, roars,

The heterodox hear the proclamation of no-self.

Even ignorant beings up to the summit of existence,

On hearing no-self, are all afraid.

Among gods and humans, the foolish and blind

Are shown the way by the clear-eyed Tathagata.

For them he becomes a lamp dispelling darkness,

Kindling the unsurpassed radiance of wisdom.

Right and wrong, equality and inequality—

He teaches the world the path and what is not the path.

He shows the correct road to those who have lost their way

And draws them out from the mire of defiled desire.

As clouds cover a dry and parched pool,

Pouring rain until fields are filled and evenly moistened,

So the Supremely Victorious One, the Great King’s son,

Raises Dharma rain to moisten gods and humans.

As water permeates earth, mountains, and rivers,

And the hundred kinds of grasses, forests, and trees,

Medicinal herbs, branches, and climbing vines,

So fragrant flowers bloom throughout the lovely mountains.

He possesses the ten powers and four fearlessnesses

And fully possesses the eighteen exclusive qualities.

Adorned with the flowers and fruit of omniscience,

The Great King’s son has a wondrous body.

Like Mount Sumeru standing amid the sea,

Magnificent, unmoving, and inhabited by the gods,

The Great King’s son, the Sugata,

Is foremost within the ocean of sramanas.

As Sakra, Lord of the Trayastrimsa Heaven and husband of Saci,

Is most wondrous among the host of gods,

So the Great King’s son, the Blessed One,

Is most wondrous among the assembly of sramanas.

He proclaims the secret, profound Dharma

And illumines all places with the lightning of great compassion.

The Tathagata, Dragon King, pours down Dharma rain;

The waters of the pool of the establishments of mindfulness gently descend.

The majestic virtue of his moral discipline is like the sun;

With the power of samadhi he dispels deluded darkness.

The light of wisdom ends the affliction of craving;

The sun of the Great Sage illumines the world.

He fully possesses the mani jewels of the establishments of mindfulness;

The vessels of morality and concentration cross to the further shore.

The precious sword of the factors of awakening fills the field of meditation;

Seeking freedom from sorrow, one enters the Buddha’s ocean.

The pure roots of morality are firm and hard to move;

Samadhi is the foliage, and the establishments of mindfulness are the branches.

The seven flowers of awakening rest upon the sturdy trunk;

Firm no-self forms the tree of Buddhahood.

The mighty man walks within the forest of morality;

Tamed by samadhi, he relies upon the mountain of virtue.

The three gates of liberation are his domain;

The Buddha’s ten powers of wisdom are the prince.

The Blessed One possesses right view and nonattachment;

The Great Dharma King subdues powerful enemies

And terrifies all heterodox teachers.

The Great King’s son is the Fearless One.

The treasury of virtue of pure morality wondrously adorns him;

The quiescent cessation of meditation is his precious garment.

The Blessed One possesses wisdom, its objects, and liberation.

Like a householder, he gives material wealth;

He departs from evil and gathers every good.

The roots of wholesome wisdom destroy all afflictions;

He distributes the gift of wisdom to gods and humans.

The Great King’s son is the Radiant One;

The cloud of morality uses heavenly wisdom as lightning.

The rain of the eight strands can thoroughly moisten;

The Blessed One nourishes the fine sprouts of grain.

The prince is like a great dragon pouring rain.”

King Suddhodana asked in verse:

“Has the Victorious Hero come here in happiness?

Does he lack neither food nor drink?

Is his body unwearied, and are his bed and mat adequate,

So that he does not wither like a flower beside a river?”

The Venerable Udayin replied in verse:

“Possessing spiritual power within the domain of meditation,

His body and mind are entirely filled with peace and bliss.

The Blessed One’s spirit abides in tranquil stillness,

Like a golden lotus that never withers.”

King Suddhodana asked in verse:

“In former days he awoke to banners and drums,

To music of zithers, flutes, and pipes,

And delighted himself with beautiful dancing women;

Does he not now suffer in the lonely forest?”

The Venerable Udayin replied in verse:

“Tranquil meditation is his domain;

He skillfully cultivates the joy of samadhi.

Walking, standing, sitting, and lying down, he practices wholesome Dharma;

His mind is always joyful and knows no suffering.”

King Suddhodana asked in verse:

“He once rested comfortably upon a priceless jeweled bed,

And when he slept, beautiful women always attended him.

Many bright lamps were arranged all around;

How can he lie in darkness without sadness?”

The Venerable Udayin replied in verse:

“When the Blessed One sleeps, he lies upon the noble bed;

Loving-kindness is his soft mattress, compassion his gentle pillow.

The Buddha abides in sympathetic joy and is always happy;

Having abandoned the sufferings of the three realms, he knows no sadness.”

King Suddhodana asked in verse:

“Powerful members of the Sakya clan always surrounded him,

And the widely learned and wise were his companions.

He grew to maturity within a magnificent palace;

Why does he now delight in the lonely forest?”

The Venerable Udayin replied in verse:

“Dharma-born sons are always close beside him;

Those who cultivate cessation and concentration dwell nearby.

His heart delights in lonely forests and the cultivation of meditation;

The fearless Teacher delights in mountains and woods.”

King Suddhodana asked in verse:

“When the youth formerly dwelt in the palace,

He bathed in celestial bathing pools

And anointed his body with fragrant oils;

Who bathes him now within the forest?”

The Venerable Udayin replied in verse:

“The pool is all dharmas, and its shore is wholesome morality;

The Blessed One bathes himself and bathes others.

He and his children float without becoming wet;

Having crossed himself, he carries sentient beings across.”

King Suddhodana asked in verse:

“In former days fragrance always perfumed his body,

And gold, pearls, and jewels adorned him.

He always wore the precious garments of a celestial prince;

With what is he adorned now within the forest?”

The Venerable Udayin replied in verse:

“His garland is merit, and his fragrance moral discipline;

His necklace is meditation, and his robe shame and moral dread.

Adorned with wisdom and liberation,

The radiance of his majestic virtue illumines the entire forest.”

King Suddhodana asked in verse:

“In former days swords, bows, arrows, and spears

Were borne by warriors who constantly guarded him,

And precious parasols always crowded above him;

Who protects him now within the lonely forest?”

The Venerable Udayin replied in verse:

“Loving-kindness, compassion, and patience are his own protection;

His powerful retinue is the assembly of sravaka disciples.

Through wholesome merit he is resolutely fearless,

Possessing the mighty ten powers and four fearlessnesses.”

King Suddhodana praised him in verse:

“Excellent! You have well described the virtues of my son,

Who long cultivated wholesome Dharma without retreating.

Take your bowl, and when it is filled, carry it back;

I too shall go before the Blessed One.”

The Venerable Udayin further said to the king, “Great King! The Bhagavat is the Teacher of the great assembly, one who can tame sentient beings, and a great sage skilled in secure abiding. Among the assembly of sramanas he is the King of Sramanas, whose radiance shines everywhere.

Just as on the night of the full moon myriad stars surround the moon and its brilliant light shines everywhere, so the Blessed One’s radiance shines throughout the assembly of sramanas. Just as the autumn moon stands in cloudless space, so the Bhagavat’s radiance shines throughout the great assembly. Just as Sakra, Lord of the Gods, sits in the Hall of Excellent Dharma and shines brilliantly among the gods, so the Bhagavat shines brilliantly within the great assembly.

Just as the kings of the Yama Heaven, Tusita Heaven, Heaven of Delight in Transformations, and Heaven of Mastery over Others’ Transformations shine brilliantly among their hosts of gods, peerless in majestic virtue, so the Bhagavat is peerless in majestic virtue within the great assembly. Just as Great Brahma, lord of the Saha world, surrounded by tens of billions of Brahma gods, shines brilliantly and is peerless in majestic virtue, so the Bhagavat is illustrious and peerless in majestic virtue within the assembly of sramanas.”

After hearing of the virtues of the Bhagavat, King Suddhodana thought, “Even this sramana, who is merely a sravaka disciple, possesses such great spiritual powers and majestic virtue; how much more so must the Tathagata.” The king then recalled that when the prince was born, the entire great earth quaked in six ways and eighteen modes: it moved, moved everywhere, and moved everywhere equally; it surged, surged everywhere, and surged everywhere equally; it rose, rose everywhere, and rose everywhere equally; it shook, shook everywhere, and shook everywhere equally; it roared, roared everywhere, and roared everywhere equally; it struck, struck everywhere, and struck everywhere equally.

A great radiance shone forth. Without anyone supporting or guiding him, the child walked seven steps by himself. From the sky two streams of water descended and bathed his body.

A noble seat of pure gold appeared spontaneously, and a celestial parasol formed in midair. The gods paid homage to him. From then until the day he went forth, he was never deluded by the five desires.

Whatever he undertook, he certainly never abandoned halfway; whatever he said, he accomplished. At all times he was steadfast and possessed great strength. He never spoke falsely and never acted contrary to his word.

He had once declared, “When I attain unsurpassed bodhi and have crossed over myself, I shall deliver my royal father.”

King Suddhodana recalled the four vows the Buddha had made while still the Bodhisattva Prince, and the king spoke these verses:

“If one, immediately after birth,

Speaks with luminous wisdom and not in vain,

Whose words and deeds do not differ—

What wise person would not believe him?

If one, immediately after birth,

Tells his father he will become a Buddha

And certainly become the Blessed One—

What wise person would not believe him?

If one does not begrudge

A mass of treasure equal to the Snow Mountains,

But departs from greed and stinginess—

What wise person would not believe him?

If one, even in dreams,

Never speaks a false word,

But practices in accord with what he says—

What wise person would not believe him?

Though words may be like swords and knives,

They neither trouble nor provoke his anger.

Of one who has abandoned anger—

What wise person would not believe him?

No one, upon gaining advantage,

Could taint him with greed or anger.

Of a king replete with wisdom—

What wise person would not believe him?

All pleasures of the five desires

And every kind of wealth and nobility

Could never bind him—

What wise person would not believe him?

All rare and wondrous things

And every excellent object

Could never disturb his heart—

What wise person would not believe him?

Sweet and pleasing words,

Clever and eloquently spoken,

Could never delude him—

What wise person would not believe him?

Words agreeable in meaning

And phrases intended to persuade

Could never bind him—

What wise person would not believe him?

Though powerful troops were deployed

And many kinds of guards were posted,

He still passed beyond the royal city—

What wise person would not believe him?

He abandoned the pleasures of the five desires

To seek the practice of amrta,

Aspiring to attain bodhi—

What wise person would not believe him?

For six years he practiced austerities,

With courage unequaled by anyone,

Seeking supreme bodhi—

What wise person would not believe him?

For six years he ate little coarse food,

Seeking supreme bodhi

To bring benefit and peace to all worlds—

What wise person would not believe him?

For six years Mara harassed him,

Continually seeking his faults,

Yet never found an opportunity—

What wise person would not believe him?

He departed far from the faults of the five desires,

Sought nothing belonging to others,

And constantly benefited the world—

What wise person would not believe him?

Without hearing the Dharma from another,

He naturally attained bodhi,

A quiescent concentration difficult to fathom—

What wise person would not believe him?

Brahma came and entreated

The Buddha, the Blessed One;

As requested, he expounded the teaching—

What wise person would not believe him?

Out of compassion and remembrance for me,

He has come to Nyagrodha Grove

To deliver the members of the Sakya clan—

What wise person would not believe him?

Having crossed over himself, the Tathagata

Will carry me beyond the ocean of suffering,

Remembering his former vow—

What wise person would not believe him?

Now the time of benefit has come.

I know that the omniscient Buddha

Has come out of compassion for me—

What wise person would not believe him?

Now I shall go there

And behold the body of the Teacher.

As I reflect in this way,

I know myself to be a king among men.”

Having reflected, King Suddhodana said to the Venerable Udayin, “Great Venerable, what do you still require now that you have come here?”

The Venerable Udayin replied in verse:

“Originally, for the Great King’s benefit,

I flew here by spiritual power.

If men or women place a single thought of faith

In the One Possessing the Ten Powers, they attain a good destiny.

The merits of the Ten-Powered One are boundless;

The Blessed One has come for the Sakya clan.

The occasion for rejoicing has now arrived;

The lord of men should bring forth faith.

The Great King’s renown will certainly increase

And fill the entire trichiliocosm.

The king’s son is indeed the king’s treasury,

Possessing the ten powers and a compassionate heart.

He travels the ten directions with an unobstructed mind,

Like a lotus in water, unstained by water.

Having himself crossed the four currents of the realms,

He also delivers gods and humans from the four violent rivers,

Establishing them upon the fearless shore.

The Great King should place faith in the Teacher.

He extracts the three poisoned arrows from the four currents

And serves sentient beings as the supreme physician,

The most honored among all physicians.

The Great King should revere him with profound faith.

He can also subdue the armies of Mara,

Mara’s retinues and evil factions,

And has realized quiescent cessation and great bodhi.

The Great King should revere him with profound faith.

Kings of humans and kings of gods all entreat him;

To deliver sentient beings, he teaches the wondrous Dharma

And reveals the unsurpassed medicine of amrta.

He is the Dharma King, in whom you should have faith.

He eclipses every heterodox assembly

And turns the wondrous Dharma wheel beyond measure,

Transforming and delivering countless billions of beings.

Great heroic King of Men, you should believe.

Dense ignorance envelops beings in black darkness;

His own eyes are clear, and he clears the eyes of others.

By teaching the Dharma he removes blindness.

Great heroic King of Men, you should believe.

Old age, sickness, and death oppress humankind;

He teaches the Dharma that removes old age, sickness, and death

And causes the beings of the world to ascend the good path.

Great heroic King of Men, you should believe.

The three fires burn the beings of the world;

As water extinguishes red-hot earth,

The Buddha teaches people the Noble Eightfold Path.

Great heroic King of Men, you should believe.

He ends the three defilements and eliminates all evils,

And can depart from the world’s three corruptions.

He travels the ten directions, exceedingly wondrous.

Courageous Great King, you should believe.

Like a father who loves his children, he cherishes the world;

The great loving-kindness of the Ten-Powered One moistens all.

He brings forth great compassion to deliver sentient beings.

Courageous Great King, you should believe.

The Blessed One tames those difficult to tame;

Those now ready for deliverance are all delivered.

He can extinguish the blazing fires of affliction.

Courageous Great King, you should believe.

Sentient beings have fallen into the ocean of the three realms;

The Buddha is like a ship that can ferry them across.

The great compassion of the Ten-Powered One saves the world.

Courageous Great King, you should believe.

His upright body possesses immeasurable merits;

With great compassion he travels about transforming the world,

Purifying minds long stained by defilement.

Courageous Great King, you should believe.

As a mani jewel settles water and makes it clear,

He travels the world purifying sentient beings,

Ending the confusion and turbulent defilement of the deluded host.

Courageous Great King, you should believe.

As the nature of a mani jewel is pure

And can bring joy and beauty to the hearts of the wise,

So the Blessed One has left evil, and his mind is luminous and pure,

Causing the wise to admire and delight in him.

Those who arouse faith in the Blessed One

Can cause gods and humans to lay down the burden of suffering,

Abandon the treasure of birth and death, and attain quiescent cessation.

Courageous Great King, you should believe.

I have spoken only a small part of his mass of merits,

Like a single bird’s trace in the midst of empty space.

I cannot know the bounds of the Buddha’s merits;

The Great King should revere him with profound faith.”

When King Suddhodana heard the Venerable Udayin skillfully describe the merits cultivated by the Buddha while he was still a bodhisattva, the king recalled the Tathagata’s original vow: “After I have attained deliverance, I shall deliver my royal father.” Because he remembered this, the king conceived profound reverence and faith. He said to the Venerable Udayin, “Bhiksu, you are now truly a son of my son. You should eat and then quickly return to the Buddha, taking this rice as an offering to him. I too shall now go to see the Blessed One.”

The Venerable Udayin knew that faith and reverence had arisen in the king’s heart. After eating, he carried rice and soup back and offered them to the Buddha.

The Blessed One told the bhiksus, “Udayin has taught King Suddhodana and caused right faith to arise in him. Today gods and humans have gained exceedingly great benefit.”

The Blessed One praised the Venerable Udayin: “Excellent! Excellent! You have now gained great merit, for you have caused King Suddhodana to conceive reverence and faith.”

The Blessed One further told the bhiksus, “The merit Udayin gained by teaching King Suddhodana—if it possessed material form, even worlds as numerous as the sands of the Ganges throughout the ten directions could not contain it, for that mass of merit is vast and immeasurable.”