大寶積經

—Great King! Suppose a man in a dream wrapped his own body in sheets of hot copper. On awakening, he remembered having wrapped himself in hot copper sheets in the dream. What do you think, Great King? Was that dream real?

—Blessed One, it was not real.

—Great King! If that man regarded the dream as real, would he be wise?

—Blessed One, he would not be wise. Why? Because ultimately there were not even copper sheets in the dream, much less their being wrapped around his body. The man merely tormented himself in vain; none of it was real.

—Great King! In the same way, foolish ordinary beings who have not studied the true Dharma perceive something frightening and become attached to it. Thus they are afraid and create ten fear-driven karmic deeds through body, speech, and mind. Once created, that karma immediately ceases and does not abide in any of the ten directions. At the time of death, when the final consciousness ceases, the person sees the deeds he has performed appearing in his mental perceptions and becomes afraid. When his own portion of karma is exhausted, other karma appears, just as one who awakens from a dream remembers what occurred in it.

Thus, the final consciousness acts as the principal condition and that karma acts as the causal condition. Through these two conditions, the first conscious mind of the phase of birth arises and birth occurs within the six paths. The preceding consciousness has ceased, the consciousness of the phase of rebirth arises, and the stream of the mind in the phase of birth continues without its kind being cut off.

—Great King! Not a single dharma passes from this life into the next or undergoes birth and cessation there. Yet the deeds previously performed and the reception of their results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result.

—Great King! When that later consciousness ceases, this is called entering the category of death. When the initial consciousness arises, this is called entering the category of birth.

When that later consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

Death comes from nowhere; when it ceases, it goes nowhere.

When the initial consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

Rebirth comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is detached.

The later consciousness—the intrinsic nature of the later consciousness is empty. Conditions—the intrinsic nature of conditions is empty. Karma—the intrinsic nature of karma is empty. Death—the intrinsic nature of death is empty. Initial consciousness—the intrinsic nature of initial consciousness is empty. Rebirth—the intrinsic nature of rebirth is empty. The world—the intrinsic nature of the world is empty. Nirvana—the intrinsic nature of nirvana is empty. Arising—the intrinsic nature of arising is empty. Disintegration—the intrinsic nature of disintegration is empty.

—Great King! In this way, the performance of karma and the reception of its results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result. These exist only according to conventional truth, not according to ultimate truth.

—Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gate of liberation through emptiness. That emptiness has no characteristic of emptiness; this is the gate of liberation through signlessness. Since it is signless, there is also nothing to seek or wish for; this is the gate of liberation through wishlessness. Thus all dharmas possess the three gates of liberation. Together with emptiness, they proceed upon the path before nirvana, far removed from characteristics and wishes, reaching the ultimate realm of nirvana, certain as the Dharma-nature and pervading the furthest reaches of space.

—Great King! You should know that the faculties are like illusions and their objects are like dreams. All analogies should be understood in this way.

—Great King! Suppose a man dreams that the faculties of his body have been destroyed and that he no longer senses contact. On awakening, he remembers the destruction that occurred in the dream. What do you think, Great King? Was that dream real?

—Blessed One, it was not real.

—Great King! If that man regarded the dream as real, would he be wise?

—Blessed One, he would not be wise. Why? Because ultimately there were no bodily faculties in the dream, much less their destruction. The man merely tormented himself in vain; none of it was real.

—Great King! In the same way, foolish ordinary beings who have not studied the true Dharma see the faculties of their bodies destroyed and become attached to this. Thus they are afraid and create ten fear-driven karmic deeds through body, speech, and mind. Once created, that karma immediately ceases and does not abide in any of the ten directions. At the time of death, when the final consciousness ceases, the person sees the karma he has performed appearing in his mental perceptions. Having seen it, he becomes afraid. When his own portion of karma is exhausted, other karma appears, just as one who awakens from a dream remembers what occurred in it.

Thus, the final consciousness acts as the principal condition and that karma acts as the causal condition. Through these two conditions, the initial conscious mind in the phase of birth arises and enters one of the six kinds of existence.

The preceding consciousness has ceased, the consciousness of the phase of rebirth arises, and the stream of the mind in the phase of birth continues without its kind being cut off.

—Great King! Not a single dharma passes from this life into the next or undergoes birth and cessation there. Yet the deeds previously performed and the reception of their results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result.

When that later consciousness ceases, this is called entering the category of death. When the initial consciousness arises, this is called entering the category of birth.

When that later consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

Death comes from nowhere; when it ceases, it goes nowhere.

When the initial consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

Rebirth comes from nowhere; when it ceases, it goes nowhere. Why? Because their intrinsic nature is detached.

The later consciousness—its intrinsic nature is empty. Conditions—the intrinsic nature of conditions is empty. Karma—the intrinsic nature of karma is empty. Death—the intrinsic nature of death is empty. Initial consciousness—the intrinsic nature of initial consciousness is empty. Rebirth—the intrinsic nature of rebirth is empty. The world—the intrinsic nature of the world is empty. Nirvana—the intrinsic nature of nirvana is empty. Arising—the intrinsic nature of arising is empty. Disintegration—the intrinsic nature of disintegration is empty.

—Great King! In this way, the performance of karma and the reception of its results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result. These exist only according to conventional truth, not according to ultimate truth.

—Great King! All dharmas are empty and quiescent. The emptiness of all dharmas is the gate of liberation through emptiness. That emptiness has no characteristic of emptiness; this is the gate of liberation through signlessness. Since it is signless, there is also nothing to seek or wish for; this is the gate of liberation through wishlessness. Thus all dharmas possess the three gates of liberation. Together with emptiness, they proceed upon the path before nirvana, far removed from characteristics and wishes, reaching the ultimate realm of nirvana, certain as the dharmadhatu and pervading the furthest reaches of space.

—Great King! You should know that the faculties are like illusions and their objects are like dreams. All analogies should be understood in this way.

—Great King! Suppose a man dreams that a magician conjures the five sensual pleasures and sees himself enjoying them. On awakening, he remembers the objects of the five sensual pleasures in the dream. What do you think, Great King? Was that dream real?

—Blessed One, it was not real.

—Great King! If that man regarded what he saw in the dream as real, would he be wise?

—Blessed One, he would not be wise. Why? Because ultimately there was not even a magician in the dream, much less the five sensual pleasures and their enjoyment. The man merely tormented himself in vain; none of it was real.

—Great King! In the same way, foolish ordinary beings who have not studied the true Dharma see a magician conjure the five sensual pleasures, become attached to them, cherish them, and are defiled by attachment. Consequently, they create ten karmic deeds of craving and defilement through body, speech, and mind.

Once created, that karma immediately ceases and does not abide in any of the ten directions. At the time of death, when the final consciousness ceases, the person sees the karma he has performed appearing in his mental perceptions. Having seen it, he gives rise to craving and defilement. When the preceding karma is exhausted, other karma arises, just as one who awakens from a dream remembers the scenes and events within it.

Thus, the final consciousness acts as the principal condition and that karma acts as the causal condition. Through these two causes and conditions, the first conscious mind in the phase of birth arises, and birth occurs among the six classes of beings. The preceding consciousness has ceased, the consciousness of the phase of rebirth arises, and the stream of the mind in the phase of birth continues without its kind being cut off.

—Great King! Not a single dharma passes from this life into the next or undergoes birth and cessation there. Yet the karma previously performed and the reception of its results are never lost or rendered void. There is neither a creator of karma nor a recipient of its result.

When that later consciousness ceases, this is called entering the category of death. When the initial consciousness arises, this is called entering the category of birth.

When that later consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When that initial consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

Rebirth comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is detached.

The later consciousness—the intrinsic nature of the later consciousness is empty. Conditions—the intrinsic nature of conditions is empty. Karma—the intrinsic nature of karma is empty. Death—the intrinsic nature of death is empty. Initial consciousness—the intrinsic nature of initial consciousness is empty. Rebirth—the intrinsic nature of rebirth is empty. The world—the intrinsic nature of the world is empty. Nirvana—the intrinsic nature of nirvana is empty. Disintegration—the intrinsic nature of disintegration is empty.

In this way, the performance of karma and the reception of its results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result. These exist only according to conventional truth, not according to ultimate truth.

—Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gate of liberation through emptiness. That emptiness has no characteristic of emptiness; this is the gate of liberation through signlessness. Since it is signless, there is also nothing to seek or wish for; this is the gate of liberation through wishlessness. Thus all dharmas possess the three gates of liberation. Together with emptiness, they proceed upon the path before nirvana, far removed from characteristics and wishes, reaching the ultimate realm of nirvana, certain as the dharmadhatu and pervading the furthest reaches of space.

—Great King! You should know that the faculties are like illusions and their objects are like dreams. All analogies should be understood in this way.

—Great King! Suppose a man dreams that a great flood sweeps away his body, and his wife, children, and relatives, seeing this, grieve immeasurably. On awakening, he remembers being swept away by the water and the grief in the dream. What do you think, Great King? Was that dream real?

—Blessed One, it was not real.

—Great King! If that man regarded the dream as real, would he be wise?

—Blessed One, he would not be wise. Why? Because ultimately there was no water in the dream, much less being swept away and grieving. The man merely tormented himself in vain; none of it was real.

—Great King! In the same way, foolish ordinary beings who have not studied the true Dharma see themselves swept away by water and become attached to this. Thus they worry and grieve, creating ten karmic deeds of sorrow through body, speech, and mind.

Once created, that karma immediately ceases and does not abide in any of the ten directions. At the time of death, when the final consciousness ceases, the person sees the deeds previously performed appearing in his mental perceptions. Having seen them, he gives rise to sorrow and fear. When the preceding karma is exhausted, later karma appears, just as one who awakens remembers the scenes in a dream.

Thus, the final consciousness acts as the principal condition and that karma acts as the causal condition. Through these two conditions, the first conscious mind in the phase of birth arises, and birth occurs among the six destinies. The preceding consciousness has ceased, the consciousness of the phase of rebirth arises, and the stream of the mind in the phase of birth continues without its kind being cut off.

—Great King! Not a single dharma passes from this life into the next or undergoes birth and cessation there. Yet the deeds previously performed and the reception of their results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result.

When that later consciousness ceases, this is called entering the category of death. When the initial consciousness arises, this is called entering the category of birth.

When that later consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

When death occurs, it comes from nowhere; when it ceases, it goes nowhere.

When that initial consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

Rebirth comes from nowhere; when it ceases, it goes nowhere.

Why? Because their intrinsic nature is detached.

The later consciousness—the intrinsic nature of the later consciousness is empty. Conditions—the intrinsic nature of conditions is empty. Karma—the intrinsic nature of karma is empty. Death—the intrinsic nature of death is empty. Initial consciousness—the intrinsic nature of initial consciousness is empty. Rebirth—the intrinsic nature of rebirth is empty. The world—the intrinsic nature of the world is empty. Nirvana—the intrinsic nature of nirvana is empty. Arising—the intrinsic nature of arising is empty. Disintegration—the intrinsic nature of disintegration is empty.

In this way, the performance of karma and the reception of its results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result. These exist only according to conventional truth, not according to ultimate truth.

—Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gate of liberation through emptiness. That emptiness has no characteristic of emptiness; this is the gate of liberation through signlessness. Since it is signless, there is also nothing to seek or wish for; this is the gate of liberation through wishlessness. Thus all dharmas possess the three gates of liberation. Together with emptiness, they proceed upon the path before nirvana, far removed from characteristics and wishes, reaching the ultimate realm of nirvana and pervading the furthest reaches of space.

—Great King! You should know that the faculties are like illusions and their objects are like dreams. All analogies should be understood in this way.

—Great King! Suppose a man dreams that he drinks wine, becomes intoxicated, and loses awareness, no longer knowing right from wrong, good from evil, sin from merit, honorable from base, or superior from inferior. On awakening, he remembers what occurred in the dream. What do you think, Great King? Was that dream real?

—Blessed One, it was not real.

—Great King! If that man regarded the dream as real, would he be wise?

—Blessed One, he would not be wise. Why? Because ultimately there was not even wine in the dream, much less drinking it, becoming intoxicated and confused, and failing to distinguish sin from merit, honorable from base, good from evil, right from wrong, and superior from inferior. The man merely tormented himself in vain; none of it was real.

—Great King! In the same way, foolish ordinary beings who have not studied the true Dharma see the drinking of wine and the confusion of intoxication, become attached to it, and give rise to defiled craving. They then create ten karmic deeds of defiled craving through body, speech, and mind. Once created, that karma immediately ceases and does not abide in any of the ten directions. At the time of death, when the final consciousness ceases, the person sees the karma previously performed appearing in his mental perceptions. Having seen it, he gives rise to craving and attachment. When his own portion of karma is exhausted, other karma appears, just as one who awakens from a dream remembers what occurred in it.

Thus, the final consciousness acts as the principal condition and that karma acts as the causal condition. Through these two conditions, the first conscious mind in the phase of birth arises, and birth occurs within the six paths. The preceding consciousness has ceased, the consciousness of the phase of rebirth arises, and the stream of the mind in the phase of birth continues without its kind being cut off.

—Great King! Not a single dharma passes from this life into the next or undergoes birth and cessation there. Yet the karma previously performed and the reception of its results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result.

When that later consciousness ceases, this is called the category of death. When the initial consciousness arises, this is called the category of birth.

When that later consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When that condition arises, it comes from nowhere; when it ceases, it goes nowhere.

When that karma arises, it comes from nowhere; when it ceases, it goes nowhere.

Death comes from nowhere; when it ceases, it goes nowhere.

When that initial consciousness arises, it comes from nowhere; when it ceases, it goes nowhere.

When rebirth arises, it comes from nowhere; when it ceases, it goes nowhere. Why? Because their intrinsic nature is detached.

The later consciousness—the intrinsic nature of the later consciousness is empty. Conditions—the intrinsic nature of conditions is empty. Karma—the intrinsic nature of karma is empty. Death—the intrinsic nature of death is empty. Initial consciousness—the intrinsic nature of initial consciousness is empty. Rebirth—the intrinsic nature of rebirth is empty. The world—the intrinsic nature of the world is empty. Nirvana—the intrinsic nature of nirvana is empty. Disintegration—the intrinsic nature of disintegration is empty.

In this way, the karma performed and its results are never lost or rendered void. There is neither a maker of karma nor a recipient of its result. These exist only according to conventional truth, not according to ultimate truth.

—Great King! You should know that all dharmas are empty and quiescent. The emptiness of all dharmas is the gate of liberation through emptiness. That emptiness has no characteristic of emptiness; this is the gate of liberation through signlessness. Since it is signless, there is also nothing to seek or wish for; this is the gate of liberation through wishlessness. Thus all dharmas possess the three gates of liberation. Together with emptiness, they proceed upon the path before nirvana, far removed from characteristics and wishes, reaching the ultimate realm of nirvana, certain as the dharmadhatu and pervading the furthest reaches of space.

—Great King! You should know that the faculties are like illusions and their objects are like dreams. All analogies should be understood in this way.

26. CHAPTER FOUR: THE WHEEL-TURNING KING

At that time, the Buddha said to King Suddhodana: “Great King! You should single-mindedly and diligently contemplate and practice the dharmas explained above; do not follow anything else.

“This Dharma is the bodhi of all Buddhas of the past, future, and present. It enables one freely to transcend all worlds, eliminate every thirst of craving, subdue self-conceit, eradicate faults, and attain equality with respect to all dharmas. It is not the domain of ordinary beings; no sravaka can reach it; it is not the sphere of any pratyekabuddha. It is the practice of all bodhisattvas and the realization attained by all Buddhas.

“Within this Dharma, Great King, you should reflect: ‘How may I become a clear eye among devas and humans, a bright lamp, a great torch, a boat or raft, one who knows the waterways, a guiding teacher, a leader of merchants, and a guide among devas and humans?

“‘How may I cross over myself and then enable others to cross over; liberate myself and then liberate others; attain peace myself and then bring peace to others; realize nirvana myself and then cause others to realize nirvana?’

“Great King, you should know that you ought not contemplate the past or the wealth, power, and sovereignty you experienced therein.

“Great King! The faculties are like illusions and can never be satisfied; nor is there anything that can satisfy them. Their objects are like dreams; regarding forms, sounds, fragrances, flavors, and tangible objects, they never know contentment.

“Great King! In the past there was a wheel-turning king named Boundless Renown, who possessed the seven treasures and, with majestic power and sovereignty, ruled the four continents. Because that king had planted roots of goodness before Buddhas in the past, he perfected the power of intention, so that whatever he thought came to pass.

“At that time, King Boundless Renown thought: ‘I shall test the power of my merit. Relying upon my merit, I shall now cause all the trees throughout these four continents constantly to bear inexhaustible flowers and fruit.’

“Great King! After King Boundless Renown formed this thought, all the forests and trees throughout the four continents blossomed and bore luxuriant fruit that the people could use without exhaustion.

“The king then thought that all people throughout the four continents should obtain whatever they desired, without anything ever going against their wishes. Once he had formed this thought, all the people received in abundance whatever they sought.

“He then thought that fragrant water should rain throughout the four continents. Fragrant water immediately rained everywhere.

“To test the power of his merit, the king next thought that beautiful flowers should rain throughout the four continents. In accordance with his thought, beautiful flowers rained everywhere.

“He then thought that beautiful garments should rain everywhere. Immediately, heavenly kalpasa garments rained everywhere.

“Again wishing to test the power of his merit, the king thought that silver should rain throughout the four continents, and afterward thought that gold should rain. Exactly in accordance with his thought, silver and then gold rained everywhere.

“Why was this so? Because from the distant past King Boundless Renown had cultivated shared wholesome karma with all sentient beings.

“Great King! At that time, the land of Jambudvipa measured eighteen thousand yojanas both lengthwise and crosswise and contained six hundred million great cities. At its center stood a royal city called Jeweled Adornment, measuring twelve yojanas both lengthwise and crosswise. Its four sides were level, beautiful, and well fashioned; its roads were adorned and its boundaries clearly marked.

“Outside Jeweled Adornment City stood seven rows of tala trees made from four precious substances—gold, silver, vaidurya, and crystal—exceedingly beautiful and delightful. In a golden tala tree, the trunk, branches, roots, and base were gold, while its leaves, flowers, and fruit were silver. In a silver tala tree, the trunk, branches, roots, and base were silver, while its leaves, flowers, and fruit were gold. In a vaidurya tala tree, the roots, base, trunk, and branches were vaidurya, while its leaves, flowers, and fruit were crystal. In a crystal tala tree, the roots, base, trunk, and branches were crystal, while its leaves, flowers, and fruit were vaidurya.

“Jeweled Adornment City was encircled by seven tiers of hanging nets of precious bells, and a jeweled net canopy covered it from above.

“Outside the city were seven moats, each half a yojana deep and one yojana wide. Their floors and banks were level, and they were filled with pure water possessing the eight qualities, from which birds drank. Four kinds of lotuses—blue, yellow, red, and white—filled the moats. Their floors were spread with golden sand. Their banks were fashioned from four precious substances: gold, silver, vaidurya, and crystal. Golden terraces had silver stairways; silver terraces had golden stairways; while vaidurya and crystal were intermingled above and below as adornments. Railings surrounding the moats were adorned with the seven unequaled precious substances.

“Every road had seven tiers of jeweled gates, and golden banana trees stood on both sides. Roads encircled the moats on all four sides, and seats made from the seven precious substances stood at both ends.

“All these precious adornments came into being through the merit of King Boundless Renown.

“Outside and around Jeweled Adornment City were eighty thousand parks and groves. In establishing them, King Boundless Renown did not regard them possessively as his own, but allowed all the people to enjoy them together.

“Each park contained eight great ponds, each half a yojana in length and breadth and filled with lotuses of four colors. The pond banks had eight flights of steps made from four precious substances and gateways made from seven precious substances.

“Golden Jambunada banana trees adorned both sides of the steps. The ponds were filled with water possessing the eight qualities, from which many species of birds drank. On all four sides of the ponds, the king also had many beautiful flowers planted for the people to enjoy together.

“When gentle breezes passed through the jeweled nets and jeweled bells throughout Jeweled Adornment City, they produced harmonious sounds like the five tones played by accomplished musicians. The people of the city amused themselves together to that music.

“At that time, the great city of Jeweled Adornment was prosperous, joyful, and peaceful. Its people were wealthy and amply provided for, and everywhere there were fragrant, beautiful, and incomparable lotuses of four colors.

“On another occasion, King Boundless Renown thought: ‘Now I shall travel to the western continent of Godaniya.’ Together with the four divisions of his army, he rose into the air and flew to Godaniya. The minor kings of that western continent all came to welcome him and offered him their kingdoms. King Boundless Renown remained there for hundreds of thousands of myriads of years.

Then, taking the four divisions of his army, he rose into the air and flew to the eastern continent of Purvavideha. All the minor kings of the eastern continent welcomed him and offered him their kingdoms. King Boundless Renown remained there for hundreds of thousands of millions of years.

Then, taking the four divisions of his army, he rose into the air and flew to the northern continent of Uttarakuru, where its people welcomed him. King Boundless Renown remained in the northern continent for many hundreds of thousands of years, enjoying himself with his retinue.

“One day, King Boundless Renown thought: ‘I have heard that the Heaven of the Thirty-three is situated upon the summit of Mount Sumeru. I should now ascend there.’

“Having formed this thought, the king mounted his royal elephant and, taking the four divisions of his army, flew into the air and ascended directly toward Mount Sumeru. The king asked an attendant: ‘How do Mount Sumeru, the great ocean, and the four continents appear to you?’

“The attendant replied: ‘Great King, I see Mount Sumeru, the great ocean, and the four continents all revolving. Just as a potter’s wheel turns round and round, so I see Mount Sumeru, the great ocean, and the four continents revolving.’

“The king ordered the attendant to have the royal elephant proceed at a great pace without stopping and continue straight ahead.

“The king again asked the attendant: ‘How do Mount Sumeru, the great ocean, and the four continents now appear to you?’

“The attendant replied: ‘Great King! I see Mount Sumeru, the great ocean, and the four continents all trembling.’

“The king said: ‘Now I wish to reach Mount Sumeru. Have this royal elephant proceed at a gentle pace without stopping and continue straight ahead.’

“The king asked the attendant: ‘How do Mount Sumeru, the great ocean, and the four continents now appear to you?’

“The attendant replied: ‘Great King, I see Mount Sumeru, the great ocean, and the four continents neither moving nor turning.’

“The king declared: ‘We have reached the summit of Mount Sumeru.’

“The king and the four divisions of his army arrived at the summit of Mount Sumeru.

“When Sakra saw King Boundless Renown, he joyfully welcomed him and shared half his throne so that the king might sit beside him. King Boundless Renown accepted the seat and ruled the Heaven of the Thirty-three together with Sakra for immeasurable years.

“Afterward, King Boundless Renown thought: ‘I should depose Sakra and become the sole heavenly king.’

“As soon as he formed this thought, the king and the four divisions of his army fell from the Heaven of the Thirty-three into the park of seven precious substances outside Jeweled Adornment City in southern Jambudvipa.

“At that time, some inhabitants who had gone outside the city saw this and hurried to report it within. The king then ruling Jeweled Adornment City was named Producer of Love. Hearing that a heavenly son accompanied by the four divisions of an army had descended from the sky into the park of seven precious substances outside the city, he immediately ordered his carriage prepared and, accompanied by the four divisions of his army, went out to the park and saw King Boundless Renown. King Producer of Love had various flowers, powdered incense, and fragrant ointments brought forth. He then bared his right shoulder, knelt on his right knee, joined his palms toward King Boundless Renown, and asked: ‘Who are you?’

“King Boundless Renown replied: ‘Have you ever heard that in the distant past there was a king named Boundless Renown?’

“King Producer of Love, his ministers, and the people all said: ‘We have heard the elders say that formerly there was a king named Boundless Renown who ruled the four continents. That king, together with the four divisions of his army, flew up to the Heaven of the Thirty-three.’

“King Boundless Renown said: ‘The King Boundless Renown of whom you have heard is none other than I.’

“From that time onward, when King Boundless Renown smelled and tasted human food and drink, he found them displeasing and could not tolerate them, so his body and mind became heavy and stupefied. Just as clarified butter placed upon hot sand immediately sinks away and does not remain even briefly, so King Boundless Renown, finding all the food and drink of Jambudvipa displeasing, sank away in body and mind.

“Seeing that King Boundless Renown could not tolerate the smells and flavors of human food and drink and that his body and mind were rapidly deteriorating so that he could not survive, King Producer of Love asked: ‘Great King, do you have any final words that I may transmit to future generations?’

“King Boundless Renown said to King Producer of Love: ‘You should know that long ago King Boundless Renown ruled the four continents with majestic virtue and sovereign power, obtaining whatever he desired. If he wished the forests to be filled with flowers and fruit, they always bore flowers and fruit, thereby relieving the sufferings of everyone. Whatever the people needed, all their wishes were fulfilled.

I could also cause fragrant water, beautiful flowers, precious garments, white silver, and pure gold to rain down. I ruled the four continents in wealth, power, and freedom. I ascended to the Heaven of the Thirty-three, where Sakra shared his throne with me and together we ruled that heaven.

Yet because my greed was insatiable, I had to fall from the heavenly palace to Jambudvipa and die.’

“King Boundless Renown told King Producer of Love: ‘You should transmit the events I have just recounted exactly as stated and conclude: “King Boundless Renown possessed wealth, power, and sovereignty, yet because his craving was insatiable, he had to die.”’

“After King Boundless Renown said this, he died.”

Having related this account, the Buddha said to King Suddhodana: “That King Boundless Renown was none other than I, the Buddha, in a former life. Great King! You should know that the faculties are like illusions and their objects are like dreams.

“Great King! Therefore, you should gather your mind and contemplate in this way; do not place your trust elsewhere.”

The Blessed One then spoke these verses:

“Always delighting in the sovereign Dharma,

Ever urging oneself onward,

Though sovereign amid desires,

One’s mind should know disenchantment and renunciation.

Having attained freedom from desire,

One abides in the sovereign Dharma.

If one can subdue the mind,

Then one subdues the afflictions.

Having subdued the afflictions,

One immediately departs from the paths of karma.

Having departed from the paths of karma,

One becomes a stupa and shrine for the world.

Unstained by sensual desires,

Revealing the faults of affliction,

Mindful of benefiting sentient beings,

One is therefore called a stupa and shrine.

Having heard the words of craving,

One immediately departs from craving.

With the pure mind of omniscience,

One is therefore called a stupa and shrine.

The supreme great person

Is mindful of ending sentient beings’ faults

And liberating them from anger;

Therefore one is called a stupa and shrine.

The supreme great person

Is mindful of ending beings’ delusion

And freeing their minds from ignorance;

Therefore one is called a stupa and shrine.

The tamer, teacher of devas and humans,

Is mindful of ending beings’ conceit

And purifying the minds of sentient beings;

Therefore one is called a stupa and shrine.”