賢愚經

Chapter Eight: The Maiden Vajra

Thus have I heard: At one time, the Buddha was dwelling in the kingdom of Shravasti, in Anathapindika’s Grove within Prince Jeta’s Garden.

At that time, Queen Mallika, consort of King Prasenajit, gave birth to a daughter whom they named Vajra. Her appearance was exceedingly ugly! Her skin was rough and coarse like a horse’s hide, her hair resembled the hair of a horse’s tail, and her form looked nothing like that of a human being, but rather like a yaksha demon. Truly, there had never been another person like her in the world.

When the king saw the princess in this condition, he was grieved and distressed. Yet, not knowing what else to do, he entrusted her to someone who raised her separately in a secluded residence, not daring to let anyone else know of her.

When she came of age, the king grew even more troubled. Surely he could not keep his daughter forever without arranging a marriage for her; yet if he were to give her in marriage, what kind of man could be matched with her? The king and queen discussed the matter together as follows.

The king said:

“Vajra has now come of age. What do you think? Should we find her a husband?”

The queen replied:

“Your Majesty! I think it will be very difficult. Among all the civil and military officials at court, who would take her? If they saw her, they would surely be frightened to death.”

The king said:

“This is what I have in mind: we shall find her a commoner, but he must be of noble lineage and educated. Do you think that would be suitable?”

“Yes, Your Majesty! I was thinking the same.”

The next day, the king summoned an official and said:

“I have a private matter for you to attend to. Go into the villages and find me a poor student, about twenty years old, but he must be of noble lineage.”

The official replied:

“Yes! Your servant shall obey your command.”

Several days later, he found a handsome and distinguished young man who had clearly devoted himself to the classics and scholarly studies, and who met the king’s requirements exactly. He was the son of a noble family, but unfortunately was poor. When the young man learned that the king had summoned him to the palace, he was secretly delighted, yet also apprehensive, not knowing whether good or ill fortune awaited him. He then accompanied the official on the journey to the capital.

Upon reaching the capital, the official said:

“Please stand here while I go in and report to the king first.”

“Yes! I shall wait here for you, sir.”

The official entered the royal court, knelt, and reported:

“Your Majesty! In accordance with your decree, your servant has found a young man, who is now waiting outside the city gate.”

The king said:

“You have our permission. Bring him in.”

The official bowed in gratitude, went out, and brought the young man into the palace.

The king asked him:

“How old are you this year?”

He replied:

“Respectfully, Your Majesty! I am twenty years old this year.”

“How are your studies progressing?”

“Your Majesty! I am presently studying for the bachelor’s examination.”

“Are your parents still alive, or have they passed away?”

“Your Majesty! My father died long ago. My elderly mother works as a hired laborer each day so that I may continue my studies.”

The king said:

“I have summoned you here today because I have a daughter whose appearance is ugly, and no one at court can be matched with her in marriage. I have learned that although you are poor, you come from a distinguished family. Therefore, I wish to give my daughter to you in marriage. Are you willing to accept?”

“Your Sacred Majesty, my family must be abundant in merit and virtue for Your Majesty to look upon me with favor today. Truly, ‘though separated by a thousand miles, those joined by affinity shall meet.’ I shall obey your august decree and dare not disobey your command. Your Sacred Majesty! Although your daughter may be ugly, she is nevertheless Your Majesty’s daughter, born of Your Majesty’s own flesh and blood. This is truly an immeasurable and inexhaustible blessing for me. Even if Your Sacred Majesty were to give me a dog in marriage today, I would not dare refuse, much less when I have been blessed with the honor of becoming the royal son-in-law.”

Hearing him speak thus, the king smiled and then appointed a day for his daughter’s betrothal ceremony.

The king also kept this ceremony secret, not allowing the officials or the people to know of it. Only a simple ceremony was held within the royal palace. Afterward, the king gave the newly married couple a private residence in the rear garden, secluded among dense trees and secured behind seven locked gates. The king privately instructed his son-in-law: “Always keep your wife within the inner residence. Whenever you go anywhere, you must lock the doors. Most importantly, do not let anyone see her, lest the people ridicule us.”

From that time onward, the poor student had the honor of being accepted by the king as his royal son-in-law. He enjoyed the utmost glory and wealth, receiving the king’s favor and the kingdom’s emoluments. He escaped the cold and poverty he had endured in his backward native village and was admitted into the ranks of the officials who governed at court. He was like a great dragon escaping from a stagnant pond into the vast ocean, or a phoenix spreading its wings and soaring into the blue clouds.

It was a time of peace, and tranquility prevailed throughout the four directions. In the capital, amusements and diversions followed one upon another. At that time, the court officials and noble families formed an association and held gatherings each month to enjoy various pleasures. The royal son-in-law also became a member. Whenever they attended these gatherings, everyone brought his wife, but the royal son-in-law always came alone. Some people grew curious and perplexed, and said among themselves:

“This royal son-in-law comes alone every time, and we never see his wife accompany him! Either his wife is beautiful, or she is ugly. Today, let us find a way to see his wife and discover why she never comes to these gatherings.”

Everyone agreed to this plan. That day, they invited the royal son-in-law to drink until he became thoroughly intoxicated. When the banquet was over, he lay unconscious in a drunken sleep. They secretly removed his keys and then sent five men to his residence to see what his wife was like.

While her husband was away attending the gathering, Vajra sat alone in the house, melancholy and distressed, lamenting to herself:

“I do not know what transgression I committed in a former life that has caused me to receive such an ugly body in this life. Throughout all the months and years, my royal father has kept me confined in this secluded house. I cannot behold the light of the sun or moon, nor see the face of another person. Though I possess a human body, I am no different from a caged bird or a fish confined in a basin. My suffering is truly unbearable, yet I know no one to whom I can express it!”

She then thought:

“The Buddha has now appeared in the world to rescue and aid all classes of living beings. A great many people have received his grace and escaped suffering, yet I cannot even go before him to behold and venerate him, and implore him to relieve my suffering and bestow happiness upon me!”

Having said this, she lit incense and, facing Vulture Peak where the Buddha was dwelling, reverently prostrated herself and prayed with utmost sincerity:

“I respectfully bow to the World-Honored One! Please extend your loving-kindness and compassion toward me and come here, that I may make offerings to you and receive your instruction.”

Because of her earnest and reverent prayer, the Buddha used his supernormal powers to fly to her dwelling. First, he allowed her to behold his blue-black hair, fine and soft, radiating brilliant light.

She knelt, bowed, and rejoiced. Thereupon, her horse-tail-like hair naturally transformed into fine, smooth, blue-black hair. The second time, he allowed her to behold his countenance, as beautiful as the full moon on the fifteenth night, radiant and transcendent. Seeing this, she rejoiced and venerated him wholeheartedly. Thereupon, her rough and disfigured face transformed into that of a celestial maiden, with eyes bright as stars and a smiling mouth like a blossoming flower.

The third time, he manifested his entire body for her to behold. His physical form was like a mountain of gold, brilliantly illuminating her whole residence. She was overwhelmed with joy! She bowed reverently at his feet, repenting and confessing her faults. Thereupon, all her ugly features and coarse skin vanished, and her body naturally became upright, comely, and surpassingly beautiful.

Then the World-Honored One taught her the Dharma. Arrogance, anger, and delusion should be abandoned, while loving-kindness, compassion, humility, and gentleness should be cultivated.

She heeded his teaching as though she had been given ambrosia to drink, and hurriedly bowed down, asking to receive instruction. Because sincere faith had arisen in her, the evil karma she had created in past lives was extinguished. At that very moment, her mind naturally became lucid, and she attained the fruit of stream-entry.

The Buddha saw that she had been freed from her karma and had attained the fruit, so he concealed his form and returned to Vulture Peak.

At this point, the five men mentioned earlier arrived. Just as the Buddha departed, they opened the door and entered. Seeing her, they asked:

– Excuse us, are you the Prince Consort’s wife?

– Yes, I am. What brings you gentlemen here?

– We have come on a small private matter and wish to see the Prince Consort.

– The Prince Consort has gone out today.

The five men took their leave. Once outside, they said to one another:

– His wife truly is beautiful; that must be why he did not bring her along.

When they returned, they gave the key back to the Prince Consort. Later, when the Prince Consort had sobered up and returned home, he did not see his wife; he saw only a beautiful young woman.

He asked:

– Excuse me, what brings you here?

– Sir, I am a friend of Kim Cương.

– Do you know where Kim Cương has gone?

She burst out laughing and replied:

– I challenge you to find Kim Cương!

While the Prince Consort was still bewildered, she continued:

– I myself am Kim Cương; I am no one else. Do not be astonished! Today I was saddened by my ugliness, so I burned incense and prayed for the compassionate aid of Śākyamuni Buddha. He came here, and I was able to pay homage to him. Thus, the evil karma of my many lives was extinguished, and my ugly female form was transformed into one of beauty. That is why you do not recognize me. Who else could I be? You locked the door, so who else could have entered? Now go and report this to the Royal Father and Royal Mother so that I may come before them.

The Prince Consort was overjoyed. Knowing that she truly was his wife, he hurried to the royal palace and reported to the king:

– Royal Father, Kim Cương wishes to come and pay her respects to you!

The king replied:

– No, I am occupied. Take good care of her, and do not let her go anywhere. I shall visit her when I am able.

The Prince Consort reported:

– Royal Father, through the Buddha’s merit, Kim Cương’s ugly female form has today been transformed into one of graceful beauty. Even if you saw her now, you would not recognize her!

The king said:

– Is that so? If it is truly as you say, return quickly and bring her here for me to see.

The Prince Consort hastened home and brought his wife to pay homage to the king and queen. Seeing Kim Cương, beautiful and entirely different from before, they rejoiced and said:

– Homage to the Buddha! The Buddha appears in the world to benefit all sentient beings. Today our daughter has been released by him from her transgressions and transformed from ugliness into beauty. Truly, his merit and virtue are immeasurable! What could we ever offer to repay him?

Early the next morning, the king prepared offerings and went with the others to pay homage to the Buddha. Upon arriving, they all bowed to the Buddha and withdrew to one side. King Prasenajit addressed the Buddha:

– Reverence to the Blessed One! What merit did my daughter cultivate in a past life that she has now been born into a noble family? And what offense did she commit that she had to endure an ugly female body, with coarse skin and hair, resembling an animal? We respectfully ask you to explain the cause to us.

The Buddha said:

– If you wish to know the roots of Kim Cương’s offenses and the meritorious recompense she received, I shall explain them to you. Whether people in this world are beautiful or ugly depends upon the karma of their former lives; both suffering for offenses and blessings from merit arise as consequences in this world.

A very long time ago, in a past age, there was a great kingdom named Vārāṇasī. In that kingdom lived an immensely wealthy elder who revered the Three Jewels and made offerings to the Sangha. He vowed to provide lifelong offerings to a pratyekabuddha whose body was coarse and whose appearance was grimy and unattractive. The elder had a young daughter. Whenever she saw the pratyekabuddha come to their home, contempt arose in her, and she said, “This man’s body is coarse and ugly. His skin is rough and repulsive.” Nevertheless, the pratyekabuddha remained silent and regularly came to receive the elder’s offerings.

When the pratyekabuddha was about to pass into nirvana, he wished to inspire those who had faith in the Three Jewels to cultivate steadfastness and diligence. He therefore flew into the air and displayed various spiritual powers. Flames issued from the upper part of his body, while water poured from the lower part, filling the sky.

He appeared in the east and vanished in the west; appeared in the south and vanished in the north. In the sky, he lay down, sat, walked, and stood. After allowing the elder’s entire household to witness these miraculous transformations, he descended from the sky and entered the elder’s home.

The elder was filled with joy and treated him with the utmost reverence and affection. The young daughter then realized that she had committed an offense by disparaging him and would surely suffer its consequences in a future life. Frightened and remorseful, she approached him, joined her palms, knelt upright, and said, “May the Venerable One forgive me.

Previously, I did not know that you were a noble sage. I regarded you with contempt and maliciously disparaged you; my offense is extremely grave. I respectfully beseech the Venerable One to pardon my offense and not hold it in mind.” Out of compassion, the pratyekabuddha accepted her repentance.

Great King, you should know that the young daughter of that time is now your daughter Kim Cương. Because she maliciously disparaged a noble sage, from that life until the present, in whatever world she was born, she had to endure an ugly and unpleasant body. Because she recognized her fault and repented, she has now become graceful and beautiful, with exceptional qualities surpassing others.

Because she made offerings to the pratyekabuddha, life after life she was regularly born into noble families and enjoyed wealth, honor, and happiness. It was also through these causes and conditions that she attained liberation. Such is the matter.

Great King, all sentient beings should carefully guard their body, speech, and mind. They must not recklessly despise, disparage, insult, or revile others, for afterward they will suffer painful consequences from which it is difficult to escape.

At that time, King Prasenajit, his ministers, and the entire great assembly heard the Buddha explain the causes and consequences of Kim Cương’s karmic recompense. Everyone became fearful and gave rise to faithful reverence. Filled with remorse before the Buddha and owing to their faith, some attained the first fruit, up to and including the fourth fruit; some gave rise to the aspiration for unsurpassed, universal enlightenment; and others reached the stage of non-retrogression. All thirsted for the Buddha’s teaching, joyfully followed it, bowed their heads in homage, and withdrew.

Chapter Nine: Bhikshu Kim Tài

Thus have I heard: At one time, the Buddha was dwelling in the kingdom of Śrāvastī, in the grove belonging to Anāthapiṇḍada and Prince Jeta, together with 1,250 venerable disciples.

In that city lived a great elder. His wife gave birth to a son of exceedingly handsome appearance, the like of whom was rarely seen in the world, and they named him Kim Tài. Strangely, from the moment he emerged from the womb, both his hands were tightly clenched and round like balls. When his mother opened them, she saw that each hand held a gold coin. She took the two coins, but two more immediately appeared in his hands. His mother continued gathering them until they filled an entire treasury with gold coins, yet the supply in his hands remained inexhaustible. The elder’s household had already been wealthy, but after the boy’s birth, it became wealthier still. This was a most extraordinary occurrence at that time.

When he grew older, the boy was exceptionally intelligent. He heard that a Buddha had appeared in the world to liberate sentient beings and that many who followed him in cultivating the path attained its fruits and liberation. He rejoiced and resolved to leave the household life and follow the Buddha, and therefore did not marry. One day, he approached his parents and said:

– Revered Father and Mother! Although worldly life may be rich and comfortable, and one’s family happy and joyful, this is only temporary. Before long, old age and death arrive, and people weep tears for one another. Those who crave worldly affection and sensual attachment are no different from a child craving honey on the blade of a knife: at first, the child tastes its sweetness, unaware of when the tongue is cut. Only by leaving home to cultivate the Way and seek liberation can one find true peace and happiness. I therefore humbly beg you to permit me to follow the Buddha, leave home, and practice the Way.

They replied:

– Yes, what you say is reasonable. Your parents will not prevent you. We gladly allow you to follow your wish.

After receiving his parents’ consent, Kim Tài went to the Buddha’s dwelling. Seeing the Buddha’s dignified bearing and excellent marks, he gave rise to joyful faith and reverence, prostrated himself before the Buddha, and said:

– Homage to the Blessed One! I do not know through what blessed causes and conditions I have been born in an age when I can encounter the Buddha. I have come to implore you, in your compassion, to save and guide me, allowing me to take refuge beneath your shelter, practice cultivation, and seek the path of liberation!

The Buddha saw that Kim Tài possessed sufficient wholesome conditions and that the fruit of bodhi was about to arise in him. He therefore accepted him into the Way and said:

– Kim Tài! Because you have wholesome conditions from past lives, you have now encountered me. If you wish to follow my Dharma, you must diligently practice meditation and recitation so that you may quickly attain awakening.

Kim Tài replied:

– Yes! Homage to the Blessed One. I respectfully receive your teaching.

The Buddha instructed a senior disciple to shave his head and sew his robes, and then performed the ceremony of transmitting the novice precepts. From that time onward, Kim Tài attended upon the Buddha and cultivated the Way.

Many years passed, and Kim Tài reached the age of twenty. The Buddha and the venerable elders ascended the ordination platform to confer upon him the full precepts. Before receiving ordination, Kim Tài had to bow at the feet of the preceptors and acharyas. Each time he bowed to the ground, two gold coins fell from his hands. Thus, whenever he bowed before anyone, two gold coins appeared. If he made many bows, many coins fell; if he made few bows, few coins fell. After receiving the full precepts, Kim Tài diligently practiced cultivation and, before long, attained the fruit of arhatship.

Seeing this wondrous event, I, Ananda, knelt and addressed the Buddha:

– Homage to the Blessed One! What merit did Bhikkhu Kim Tài create in the past that, from the moment of his birth, he held gold coins in his hands? I humbly ask you to instruct us so that we may understand.

The Buddha said:

– Ananda! If you wish to know the cause, compose yourself and listen as I recount the story for you and the assembly.

– Yes, we shall listen attentively.

The Buddha said:

– Ananda, you should know that ninety-one kalpas ago, in a past life, a Buddha named Vipasyin appeared in the world. That Buddha taught the Dharma to the world and delivered innumerable sentient beings. At that time, the Buddha and the Sangha traveled throughout the kingdom. Wealthy householders, elders, and common people prepared banquets and many kinds of food, along with medicines, blankets, robes, cushions, pillows, mosquito nets, and curtains, and presented them as offerings in order to seek merit. At that time, there was a poor man who had to go daily into desolate fields to gather firewood for his livelihood. Just as he had sold his firewood for two coins, he saw the king inviting the Buddha and the Sangha into the palace to receive offerings. He reproached himself, thinking, “In my former lives, I did not know to make offerings and seek merit, and therefore I now suffer poverty. The king possesses immense merit and virtue, yet he still desires to cultivate merit in this way. How much more should I, a poor and lowly man, know to make offerings?” Having thought this, he wholeheartedly bowed in reverence at the Buddha’s feet and offered his two coins to the Buddha. Out of compassion for him, the Buddha accepted them and pronounced a blessing for him.

Ananda, you should know that because the poor man of that time resolved to offer those two coins, throughout the ninety-one kalpas from then until now, in whatever world he was born, he always enjoyed wealth and honor and had two gold coins in his hands. That poor man is now none other than Bhikkhu Kim Tài. Even if he had not attained the fruit of the Way in this life, he would still receive abundant blessings in future lives.

Ananda! All sentient beings should make offerings and generosity their undertaking, lest this human life, so easily lost and so difficult to regain, pass away without their cultivating even the slightest wholesome condition as provisions for future lives.

At that time, after I, Ananda, and everyone in the great assembly heard the Buddha speak, all gave rise to faith and reverence and resolved to make offerings and practice generosity. Some then attained the fruit of stream-entry; some aroused the unsurpassed aspiration to seek the true and perfect Way; and others attained the stage of non-retrogression. Everyone reverently accepted and practiced the teaching, bowed their heads in gratitude, and withdrew.

Chapter Ten: Hoa Thiên

Thus have I heard: At one time, the Buddha was dwelling in the kingdom of Sravasti, in the grove of Anathapindika and Prince Jeta, together with a total of one thousand two hundred and fifty eminent bhikkhus.

At that time, in the kingdom of Sravasti, there was a wealthy elder whose wife gave birth that year to a son. His head was round, his face square, and he was handsome, refined, and radiant. At the moment of his birth, flowers spontaneously fell from the heavens and filled the courtyard. Because of this auspicious sign, his parents named him Phất Ba Đề Bà, which in Chinese means “Hoa Thiên,” or “Flower Deva.”

All the villagers praised his parents for their abundant merit and virtue in giving birth to such a precious child. The wealthy elder was delighted and raised the boy in comfort, hoping that he would one day bring honor to the family and lineage. His parents never ceased cherishing him and continually performed meritorious deeds on his behalf. The boy himself was well behaved, filial, and respectful toward his parents, as well as intelligent, gentle, and kind. He never offended anyone in his household or among his neighbors and was always willing to help others. Therefore, many people loved and respected him, and all who lived near and far admired him.

When he had grown older and advanced in his studies, he accompanied close companions one day to make offerings to the Buddha. Upon reaching the Buddha’s dwelling, he saw that the Buddha possessed extraordinary majesty and virtue, was endowed with compassionate marks, and radiated brilliant light. He spontaneously gave rise to reverence, became filled with joy and delight, and silently thought:

– For a person born into this world, encountering a Buddha is exceedingly difficult. Those who are fortunate enough to meet him must possess abundant wholesome conditions from past lives.

Having thought this, he approached the Buddha, prostrated himself, and said:

– Homage to the Blessed One! We do not know what blessings we have cultivated that have enabled us to come here today and behold you. We humbly implore you, in your compassion, to teach and guide us so that we may know the path of cultivation that leads beyond suffering and may enjoy peace and happiness throughout life after life.

The Buddha said:

– Excellent! You possess wholesome conditions. If you wish to enjoy peace and happiness for many kalpas, carefully remember what I say:

– Whether people are wealthy and honored or poor and lowly is the result of their own actions. By planting the causes of observing the five precepts, one is born as a human being. By practicing the ten wholesome deeds, one is born in the heavens. Through greed and miserliness, one falls into the realm of hungry ghosts. By killing living beings and harboring anger and delusion, one must fall into the hells. Through wrong views that deny causality and moral principles, one is born among animals, and so forth.

Upon hearing this, the young man was like a hungry person receiving food or a thirsty person receiving drink. He addressed the Buddha:

– Homage to the Blessed One! Tomorrow, we shall reverently prepare a pure meal. We humbly invite you and the holy Sangha to graciously come to my home, take the midday meal, and teach the Dharma, so that my parents and relatives may share in the beneficent virtue and merit.

The Buddha said:

– Because your heart is sincere and reverent, I and the Sangha shall accept your invitation.

The young man bowed in gratitude and withdrew. Returning home, he informed his parents that he had invited the Buddha for the following day, and they were greatly delighted. That night, everyone in the household bustled about arranging seats and spreading mats, finishing only at daybreak. As they had not yet prepared the various dishes, his parents asked him:

– What dishes should we prepare now, my son?

He replied:

– Mother, please leave that matter to me. You need not worry!

When the Buddha arrived, through the merit and virtue of Hoa Thien, seats made of the seven precious substances, together with places to lie down and rest, appeared by transformation, all exceedingly magnificent and beautiful. After the Buddha and the Sangha ascended their seats and sat peacefully, all manner of delicious foods naturally appeared in abundance.

When the meal was finished, the Buddha expounded the Dharma concerning the Four Noble Truths. Hoa Thien and his entire family attained the fruit of stream-entry.

After the Buddha had returned to the monastery, Hoa Thien asked his parents for permission to follow the Buddha, leave the household life, and seek the path of liberation. Because they had already understood the Dharma, they gladly consented to let him follow the Buddha and practice. He bade farewell to his parents, went to the monastery, bowed his head at the Buddha’s feet, and said:

“Venerable World-Honored One! In your compassion, please joyfully permit me to leave the household life, enter the path, and practice, for I have received my parents’ consent.”

The Buddha said, “Welcome, bhikkhu.”

As soon as he had spoken these words, the hair on Hoa Thien’s head naturally fell away, and the clothes he was wearing transformed into monastic robes. He assumed the appearance of a śramana and practiced diligently. Before long, he attained the fruit of arhatship.

Seeing what had happened to Hoa Thien, I, Ananda, found it wondrous. I therefore approached the Buddha, paid homage, and said:

“Venerable World-Honored One! What merit did the bhikkhu Hoa Thien cultivate in the past, such that when he was born, flowers descended from the heavens, and when he made offerings to the Buddha, beds, seats, and various foods naturally appeared? I beseech you to instruct us so that we may understand.”

The Buddha said, “Ananda, if you wish to know the story of Hoa Thien, listen attentively, and I shall tell you.”

“Yes, we shall listen attentively!”

In the distant past, an exceedingly long time ago, there was a Buddha named Vipasyin. That Buddha appeared in the world to liberate beings and often entered villages and settlements together with the Sangha to teach and transform the people. Noble families and ordinary people brought forth food and various requisites as offerings. At that time, a poor man saw them reverently making offerings and seeking merit. Although his heart was filled with joy, he regretted his poverty, for he possessed nothing that he could offer to establish favorable conditions for the future. He therefore picked wildflowers growing by the roadside, wholeheartedly bowed in reverence, scattered them over the Sangha, and then departed.

“Ananda, the poor man who offered those flowers at that time is now the bhikkhu Hoa Thien. Because in that former life he possessed reverent faith, offered flowers, and prayed with utmost sincerity, throughout the ninety-one kalpas from then until now, Hoa Thien has enjoyed the blessed reward that, in whatever world he was born, his body was always handsome and whatever he wished to use was fully provided. Food, drink, beds, seats, and all requisites naturally appeared whenever he thought of them; and at his birth, flowers descended from the heavens. Through those meritorious conditions, he has now attained the path.

“Ananda! Let no sentient being despise an offering merely because it is small. By contemplating Hoa Thien, one may understand this for oneself.”

At that time, after I and the entire assembly had heard the Buddha’s words, everyone rejoiced, paid homage, and withdrew.

Chapter Eleven: Bhikkhu Bao Thien

Thus have I heard: At one time, the Buddha was dwelling in the kingdom of Sravasti, in the grove of Anathapindika and Prince Jeta. In that city lived an elder whose wife gave birth to a handsome son with a full and well-formed face. At the moment of his birth, precious jewels naturally fell from the heavens like rain: gold, silver, precious lapis lazuli, mother-of-pearl, agate, coral, and amber. The garden and courtyard were filled with them.

The neighboring villagers gathered to look and to help collect the precious jewels. They praised the husband and wife, saying that because they possessed abundant merit and had been blessed with a precious son, Heaven had bestowed these jewels upon them.

The elder rejoiced at having obtained both a precious son and precious jewels. He thought, “From ancient times until the present, such a thing has never been seen.” Uncertain whether the event was auspicious or inauspicious, he sent someone to find a physiognomist who could discern its significance.

When the physiognomist arrived at the house, the elder said:

“Sir, my wife has just given birth to a son, and we have also seen a great many precious jewels fall from above. I do not know whether this is a good or ill omen. Please examine him for us and determine from his marks whether he may be raised to become a worthy man.”

The physiognomist said, “Certainly! Please bring the child here.”

Hearing his words, the elder’s wife hurriedly carried out the child. The physiognomist examined him carefully for a long while and then said:

“Elder, this child possesses many noble marks: his head is round, his nose straight, his ears thick, his forehead broad and square, his face full, and the soles of his feet and palms of his hands well formed. In the future, he will be able to benefit his family and society. If he leaves the household life, he will attain the fruit of liberation. You may put your minds at ease and raise him with care. There is no reason for doubt.”

The elder was greatly delighted to hear the physiognomist’s words and said:

“May I trouble you to give the child a name?”

The physiognomist said, “In accordance with the omen of precious jewels falling from above, the child should be named Ratnadeva, which in Chinese means ‘Bao Thien,’ or ‘Heavenly Jewel.’”

Having spoken, the physiognomist rose, took his leave, and returned home. The elder respectfully thanked him and presented him with gifts.

Just as the physiognomist had foretold, when Bao Thien grew older and pursued his studies, he displayed outstanding intelligence, talent, and ability. Yet he was deeply devoted to virtue and possessed the wisdom to investigate religious teachings. One day, he traveled to visit acquaintances in another province. They brought him to pay respects to the Buddha. Upon arriving, everyone circumambulated the Buddha three times. He followed them in paying homage and circumambulating, and then withdrew to sit to one side. Seeing that the Buddha’s majestic virtue was extraordinary and that no one throughout heaven and earth could equal him, Bao Thien’s heart filled with admiration. He resolved to renounce worldly life, enter the path, and follow the Buddha’s aspiration.

The Buddha then ascended the Dharma seat and taught the assembly about the twelve links of dependent origination and how sentient beings revolve through the six realms. When the discourse ended, everyone paid homage and withdrew.

Having heard the Buddha’s precious words of instruction, Bao Thien felt overjoyed and firmly resolved that this time he would certainly leave the household life and cultivate the path.

Upon returning home, he knelt before his parents and said:

“Venerable parents! It is difficult to obtain a human birth, and even more difficult to encounter a Buddha dwelling in the world. Yesterday, I was able to behold the World-Honored One and hear the true Dharma. I have realized that apart from the Buddha’s path, there is no other path capable of liberating human beings. I therefore respectfully ask you to permit me to leave the household life and study the path.”

Seeing that he was intent upon spiritual cultivation, his parents joyfully said:

“Parents give birth to a person, but they cannot determine that person’s nature. Since you wish to leave the household life, we gladly consent.”

Having received his parents’ permission, he bowed in gratitude and departed. When he arrived before the Buddha, he bowed his head at the Buddha’s feet and said:

“Venerable World-Honored One, throughout beginningless kalpas we have drifted and sunk in the ocean of birth and death, with no one to rescue us. You are like a compassionate vessel that carries beings to liberation. Today, we have come here with wholehearted reverence to request permission to leave the household life and study the path, so that we may reach the shore of awakening. We beseech you, in your compassion, to receive and guide us.”

The Buddha said, “Welcome, bhikkhu.”

As soon as he had spoken these words, the hair on Hoa Thien’s head fell away, and the clothes on his body transformed into monastic robes. From that time onward, he followed the Buddha and practiced. Because he was naturally endowed with a keen intellect, before long he attained the fruit of arhatship, severed the path of birth and death, and would no longer undergo rebirth in the three realms.

During a period of leisure devoted to questions about the path, I, Ananda, wished to understand this matter clearly and therefore asked the Buddha:

“Venerable World-Honored One! What merit did the bhikkhu Bao Thien cultivate in his former life, such that at his birth precious jewels descended from the heavens, and whatever foods he desired naturally appeared according to his wishes? Please explain this to us so that we may understand.”

The Buddha said:

“Ananda! In the distant past, long ago, a Buddha named Vipasyin appeared in the world and led innumerable sentient beings to liberation. One day, the members of the Sangha entered the villages to seek alms, and the people crowded around, bringing various foods as offerings. At that time, there was a poor man who gave rise to a joyful heart. He wished to seek merit by making an offering, but he possessed no wealth. Having no other recourse, he gathered a handful of round stones resembling pearls and, with a deeply earnest and reverent heart, tossed them toward the members of the Sangha and made this vow:

“‘May I, life after life, possess wealth and honor, enjoy longevity, and attain the path of liberation as you have.’

“Ananda, you should know! The poor man who offered those stones at that time is none other than Bhiksu Ratnadeva today. Because in a past life he had faith and reverence for the Three Jewels and offered stones to the Sangha, throughout the ninety-one kalpas from that time until now he has enjoyed immeasurable blessings. Wherever he was born, he naturally lived in ease and abundance. Through that cause and condition, he has now encountered me and attained the fruit of the path.”

At that time, when all those in the great assembly had heard the Buddha’s words, each gave rise to a reverent aspiration to make offerings. Some attained the first fruit, others attained the second, third, or fourth fruit, and still others attained the stage of non-retrogression. Rejoicing, they paid homage and withdrew.

Chapter Twelve: Ksantivadin

Thus have I heard: At one time, the Buddha was dwelling in the kingdom of Rajagrha, in the Bamboo Grove. When he had newly attained Buddhahood, he first delivered the group of Kaundinya, five persons in all. Later, he delivered the brothers Uruvilva Kasyapa and their thousand followers. Many were those he delivered, and many likewise were freed from suffering.

At that time, the people of Rajagrha rejoiced that a great sage had appeared in the world. Everyone extolled and praised the Blessed One: “He is a savior of the world, through whose grace countless sentient beings have escaped suffering. Moreover, he has converted followers of heterodox paths and caused them to follow him—truly, this is an even more difficult feat.” They also praised the group of Kaundinya, the brothers Uruvilva Kasyapa, and the other venerable bhiksus, saying, “What affinities did they form with the Blessed One in former lives? As soon as the Dharma drum was sounded, they were the first to hear it; when the nectar of immortality was offered, they were the first to drink.”

When the bhiksus heard the people praising them in this way, they reported the matter to the Buddha.

The Buddha said:

“There is nothing strange about this! In a past life, I made a vow with these men: if I attained Buddhahood, I would deliver them first.”

The bhiksus said:

“Revered One! What vow did you make in the past? We humbly ask you to explain it clearly to us.”

The Buddha said:

“If you wish to know the past circumstances between those men and me, listen closely and attentively, and I shall tell you. In the distant past, immeasurable, boundless asamkhya kalpas ago—beyond the reckoning of thought or speech—upon this very continent of Jambudvipa, there was a great kingdom called Varanasi. Its king was named Kali. At that same time, there was a great rsi named Ksantivadin, who lived upon a mountain with five hundred disciples and cultivated the practice of patience.

“One day, the king of that country entered the mountains with his queen, palace women, and ministers for an excursion. They hunted wild animals, arranged entertainments, drank wine, and ate meat. The palace women danced and sang, delighting the king’s ears and eyes, while he indulged to his heart’s content in sensual pleasures.

After the banquet, the king lay beneath a tree to rest from his weariness. Seizing the opportunity, the women invited one another to go and view the flowers in the forest. When they reached a mountain cave, they saw Ksantivadin sitting peacefully in quiet contemplation.

Seeing his dignified bearing, transcendent countenance, and freedom from worldly concerns, they gave rise to reverence. They gathered various flowers and scattered them over him as offerings, then assembled and sat around him to hear him teach the Dharma.

“When the effects of the wine had passed, the king awoke. Looking around and seeing none of the women attending him, he became furious, sprang to his feet, and went searching for them with four chief ministers. Before long, he reached the rsi’s dwelling and saw the women seated all around him. The king shouted loudly, and the terrified women scattered. The king approached the rsi and asked:

“‘Have you attained the samadhi of the sphere of infinite space?’

“‘No, I have not.’

“‘Have you attained the Four Immeasurable Minds?’

“‘No, I have not.’

“The king shouted angrily:

“‘You say that you have attained none of these virtues. Thus, how are you any better than an ordinary person? Yet you dare sit together with these women in a secluded place. How can you be trusted?’

“The rsi remained silent and gave no reply. The king asked again:

“‘What manner of person are you, living here? What path do you cultivate?’

“‘I cultivate the practice of patience.’

“The king angrily drew the sword from behind his back and said:

“‘You cultivate patience? Let me test whether you can truly be patient!’

“Having said this, he swiftly severed both of the rsi’s arms, causing them to fall to the ground. He then asked:

“‘Can you still be patient?’

“The rsi replied:

“‘I can be patient.’

“The king then struck twice, severing both of the rsi’s thighs, and asked again:

“‘Can you still be patient?’

“‘I can be patient.’

“The king then cut off both of his ears and his nose, presenting a horrifying sight. All the officials, soldiers, and palace women saw the king committing such an exceedingly cruel deed against the rsi, and their faces darkened with dismay. Yet they dared not intervene, fearing the outbreak of his jealousy. Nevertheless, they saw that the rsi’s countenance remained calm and unchanged.

“The king stood staring at the rsi to see whether he would resist him in any way, but he did not.

“At that very moment, the earth spontaneously shook in six ways. The five hundred rsi disciples who cultivated under him soared into the sky, looked down, and asked:

“‘Master! Having suffered such torment, have you lost your mind of patience?’

“He replied:

“‘My mind remains calm. Indeed, this has become a powerful supporting condition that makes my patience even firmer!’

“By then, the king’s jealousy had gradually subsided. Seeing that the rsi remained serene, that his patience was unshaken, and that even his pain did not disturb his mind, the king softened his voice and asked:

“‘You claim that you cultivate the practice of patience. What evidence can prove that this is true?’

“The rsi replied:

“‘Even without my saying so, the king can see the truth for himself. First, I have not submitted to oppressive, unjust, and undiscerning power. Second, I have paid no heed to the king’s sword cutting my body, nor have I harbored any evil thought toward the king’s brutality. If you wish to know the truth clearly, I shall make this vow: If I have truly practiced the path of patience, may my blood turn into milk and may my body be restored to its former state.’

“When the great rsi had spoken, his blood spontaneously turned into milk, and his body was completely restored to its former condition.

“Seeing the great rsi’s patience so clearly manifested, the king was deeply moved. He trembled, the hair on his body stood on end, and he broke into a fearful sweat. He thought, ‘Overcome by delusion, attachment, and sensual desire, I have acted in extreme anger. If I do not ask forgiveness, calamity will befall me.’

“The king immediately threw his sword to the ground, knelt before the great rsi, and said:

“‘Great rsi, we misunderstood you. Because of my profound delusion, I treated you today in an excessive and inhumane manner. I humbly beg you to forgive me and accept my sincere repentance.’

“The great rsi replied:

“‘Today, because of your attachment to women, you became enraged and used your sword to cut me, yet my mind of patience remained like the great earth. I vow that after I attain Buddhahood, I shall use the sword of wisdom to cut away your three poisons of greed, hatred, and delusion before those of all others.’

“Seeing that the great rsi had joyfully forgiven him and accepted his apology, the king bowed and departed.”

At that time, the dragon clans, their kings, and the spirits dwelling in the mountains saw King Kali humiliate the Great Immortal without cause. Enraged, they unleashed their fury, causing dark clouds and mist to cover the sky and thunder and lightning to resound. They intended to harm the king and kill every member of his royal family.

Seeing this, the Great Immortal raised his face toward the sky and said:

– You should let your compassion embrace all beings. If you bear goodwill toward me and wish to defend me, then please do not harm the king!

From then on, King Kali humbled himself like a disciple, revered the Great Immortal as his teacher, and constantly visited him and made offerings. At times, he also invited him to the royal palace to give teachings.

At that time, there was also a group of about one thousand brahmin ascetics who followed a heterodox path. Seeing King Kali honor and favor the Great Immortal, they grew jealous and hired people to smear excrement upon the Great Immortal’s seat whenever he was absent. This happened many times, but no one knew who harbored such sinister and wicked intentions or had committed such a base deed. Eventually, after a thorough investigation by the king, the culprits were caught and interrogated. They confessed that the brahmin ascetics had hired them. King Kali immediately ordered the entire group of brahmin ascetics to be arrested and brought to the palace gate.

The Great Immortal was compassionate by nature and was practicing the path of patience, so he asked the king to pardon them. Before the king and the great assembly, the Great Immortal made this vow:

– For the sake of sentient beings, I cultivate the practice of patience, steadily accumulating merit without weariness, in order to attain Buddhahood. After attaining it, I shall first use the Dharma-water of wisdom to wash away all the defilements and impurities of desire from these people, making them pure.

At this point, the Buddha reminded me:

– Ananda! Shantivala at that time was none other than I in a former life. King Kali is now Kaundinya. The four chief ministers of that time are now the four bhiksus who, together with him, form the group of five. The non-Buddhist brahmin ascetics of that time are now Uruvilva Kasyapa and these one thousand bhiksus.

At that time, I vowed to liberate them first. Now that I have attained Buddhahood, they have therefore been liberated first. Thus it may be known that a vow does not fail.

When the great assembly had heard the Buddha speak, everyone rejoiced and praised his practice of patience as truly rare. They then bowed in gratitude and withdrew together.

Chapter Thirteen: King Maitribala Gives His Blood

Thus have I heard: At one time, the Buddha was dwelling in the country of Sravasti, at Jeta Grove. That morning, the sky was serene, and a gentle breeze whispered through the rows of trees. After tea and water had been offered to the Buddha, I, Ananda, went into a secluded part of the forest and sat in meditation beneath a tree.

I thought: Since the Buddha appeared in the world, countless people have benefited from his saving grace. The world is peaceful, the people are secure and happy, the trees and plants flourish, and all creatures rejoice—all because of the transforming virtue of the Buddha. I further thought: What wholesome causes did Kaundinya and his companions plant?

Upon what causes and conditions did they rely, so that when the gate of compassion was opened and the Dharma taught to save beings, they were the first to enter? When the rain of ambrosia first fell, why were they the first to bathe in it? Having thought this, I arose and returned to the monastery, where I reported these reflections to the Buddha.

The Buddha said to me:

– Ananda, Kaundinya and his companions once nearly died of starvation. Out of compassion, I drew blood from my own body and gave it to them to drink. For this reason, they were the first to hear the Dharma and the first to attain liberation in this life.

– Revered Blessed One! Through what causes and conditions did they suffer hunger? Why could they not eat other foods, but had to drink blood in order to live? I respectfully beseech you to recount this for me and for the great assembly, so that we may understand clearly!

The Buddha taught:

– Ananda! If you wish to know this story, listen attentively. From that time until now, incalculable asamkhyeya kalpas have passed. In this same continent of Jambudvipa, there was a king of a great realm named Migalapāla, which in Chinese means Maitribala, “Power of Loving-Kindness.” He ruled over eighty-four thousand smaller kingdoms and had twenty thousand consorts and ten thousand chief ministers. The king was compassionate, generous, and forbearing, and possessed the four immeasurable minds. He cared for the people and aided all creatures, constantly teaching them by means of the ten wholesome deeds. His realm was peaceful and secure, and he was respected in every direction.

At that time, there were plague demons who captured people in order to drink their blood and consume their vital essence. They did not sustain themselves on rice, maize, or tubers.

By the king’s command, every person in those days was required to cultivate the ten wholesome deeds and maintain purity of body, speech, and mind. Consequently, the evil demons dared not approach them and could capture no one to devour. They therefore starved until only skin covered their bones and their strength was nearly exhausted. Then five demons came before the king and said:

– Your Majesty, we sustain ourselves by consuming the vital energy and blood of human beings. The king has instructed the people to cultivate the ten wholesome deeds. Because they practice these ten wholesome deeds, celestial spirits protect them, and we dare not capture or devour them. We have gone hungry for a long time and now merely await death. Since the king practices compassion, can you have no pity for us?

Hearing the demons’ words, the king was deeply moved and asked:

– Apart from human blood and flesh, what can you consume?

– Great King, human blood and flesh are our essential food. Nothing else can preserve our bodies.

Because he felt such great compassion for their hunger, the king took a knife and cut five openings in his own body. He then said:

– Here is my blood. Bring your bowls, catch it, and drink.

The demons were overjoyed. Being famished, they vied with one another to bring their bowls, catching and drinking the blood at once. When they had finished drinking, they bowed in gratitude and asked leave to depart.

The king said:

– Wait! I have something to tell you. You have received the karmic retribution of being born as demons because, in previous lives, you delighted in drinking the blood and eating the flesh of sentient beings and were moreover greedy and miserly. You should therefore strive to cultivate the ten wholesome deeds. In the future, when I attain Buddhahood, I shall use the Dharma-body and the blood of moral discipline, meditative concentration, and wisdom to eradicate your greed, desire, three poisons, hunger, and thirst, and I shall lead you to a place of everlasting peace and happiness.

At this point, the Buddha again said:

– Ananda! You should know that King Maitribala at that time was none other than I in a former life. The five yaksa demons are now Kaundinya and his four companions. At that time, I promised to liberate them first; therefore, they were the first to hear the Dharma taught and the first to attain liberation in this life.

When the great assembly and I heard the story of the Buddha’s past life and of those five men, everyone broke out in a cold sweat from awe. Who could equal the Buddha’s great compassion or his adamantine resolve? We then bowed in gratitude and withdrew together.

Chapter Fourteen: Subduing the Six Teachers

Thus have I heard: At one time, the Buddha was dwelling at the Bamboo Grove in Rajagrha, together with one thousand two hundred and fifty bhiksus.

King Bimbisara was devoted to Buddhism. He had followed the Buddha, listened to the Dharma for a long time, and diligently practiced cultivation; thus, by then, he had attained the first fruit. His faith consequently became even firmer. He regularly offered medicines, kasaya robes, beds, cushions, and precious foods to the Buddha and the Sangha. He greatly respected those who performed wholesome deeds, and wherever he went, he encouraged people to practice according to the Buddha’s teaching.

In his kingdom were Purana and the Six Teachers, leaders of heterodox paths who lived during the same period but had appeared a few years before the Buddha. They used false doctrines to deceive the people, and great numbers of deluded fools who could not distinguish right from wrong followed them. The king’s younger brother also studied under them. He became a completely devoted believer, his mind submerged in the depths of their teachings. He had supplied them with wealth for a long time, until his property was exhausted and his household ruined. He was no different from one bewitched by a spell or intoxicated by an enchantment.

The Buddha’s appearance in the world was like the rising of the sun: a stream of radiant light appeared, illuminating all space and warming every living being, while plants and grasses flourished in beauty. The brilliant light of wisdom spread throughout the ten directions, and countless people attained fruition and succeeded upon the path of liberation. Those who do not know how to follow a true religion are no different from turtles dwelling beneath a deep marsh, suffering bitter cold all year round without knowing that sunlight shines upon the great earth. So too was King Bimbisara’s younger brother, who bound himself to the false teachings of non-Buddhist paths and did not know how to distinguish the true from the false.

King Bimbisara, grieved that his younger brother was deluded and obstinate, did his utmost to explain the principles of Buddhism to him and urged him to invite the Buddha, saying that he should revere the Buddha and abandon false teachings. Yet his younger brother still refused to accept his words and said:

“Elder Brother! Among the countless millions of people throughout the vast universe, each person thinks differently; no two are alike. Each has his own judgment and his own preferences. You follow the teachings of Buddhism, so you praise the Buddha as excellent. I follow the school of the Six Teachers because, naturally, I find their principles reasonable, correct, and lofty; that is why I follow them. Nevertheless, since you have spoken thus, I shall invite my teachers and the Buddha to debate the merits of their teachings, and the truth will then be made clear.”

The king laughed and said, “Excellent! Invite them at once tomorrow. But you must give me your solemn word: if the Buddha proves superior, you must abandon your teachers and follow the Buddha with me; if the Buddha proves inferior, I shall abandon the Buddha and follow them with you!”

“Yes, of course.”

The next day, King Bimbisara went before the Buddha and said:

“Homage to the Blessed One! I wish all the people of my kingdom to escape the evil destinies and enjoy peace and happiness from this life into future lives. I perceive that no religious teaching surpasses yours in its power to guide and transform them.

Among my people are followers of the Six Teachers, who likewise claim to follow a religion but employ false doctrines to delude the populace, leading people into deep pits and perilous caves to become prey for tigers, leopards, jackals, and wolves, and after death to fall into the three evil destinies. My younger brother also follows them. Although I have earnestly admonished him, he has not changed his mind.

Seven days from now, I intend to invite the Blessed One to the arena and then have the Six Teachers summoned there, so that you may subdue them, eradicate their false path, and make the true path manifest. Above all, I wish the multitude to witness your miraculous powers and hear your teachings, so that they may abandon the Six Teachers of their own accord. I humbly beseech you, in your compassion, to rejoice in granting us the privilege of relying upon your merit!”

The Buddha smiled and said:

“This may indeed be done. As a ruler of the people, you bear the responsibility of opening and illuminating their minds. Make haste; I am pleased.”

The king joyfully bowed in gratitude and withdrew. Upon returning, he issued a proclamation throughout the kingdom:

“Let all the people of the kingdom know! Seven days from now, the Blessed One and the Six Teachers will debate religious doctrine. Whoever wishes to understand should come to the arena.”

King Bimbisara’s younger brother prepared tables, chairs, and seats with great solemnity. On the seventh day, the Six Teachers arrived first. The king’s younger brother respectfully invited them to sit upon the lofty, splendid seats. Men of letters and the populace gathered as numerous as ants, yet the Buddha had not appeared. The king’s younger brother asked:

“Elder Brother, you urged me to invite Gautama, the Buddha. My teachers and the people have gathered in great numbers; why has he not come?”

“Have you gone to invite him?”

“No!”

“Then send someone to invite him, or go yourself. When I invited him before, he promised to come.”

While they were speaking, the Buddha arrived. King Bimbisara went out to welcome him. When they entered, however, all the lofty, splendid seats had already been occupied by the Six Teachers. Seeing this, the king became anxious, but he did not know what to say and could only blame his younger brother inwardly. The Buddha and the Sangha had to sit upon the lower rows of seats.

After the Buddha had sat quietly for about three minutes, he and the Sangha were suddenly seen sitting upon the lofty seats, while the Six Teachers were seated at the very bottom. Ashamed, the Six Teachers stood up, and the king’s younger brother again carried their seats to a higher place and invited them to sit. After they had sat for about a minute, their seats were again seen at the very bottom, while the Buddha sat high above. This happened three or four times, yet each time they still found themselves in the last row. They then realized that they possessed no power with which to contend against him and remained seated there in embarrassment.

When water was offered, it was presented according to rank: first to those on the upper seats and afterward to those below. Thus, it was first offered to the Buddha.

The Buddha said:

“Offer it first to your teachers; it may be offered to me afterward.”

Following the Buddha’s instruction, they brought the water to the Six Teachers. But when they raised the pitcher to pour, it was stopped up and no water flowed. They then offered it to the Buddha, and the water flowed freely. After the Buddha had washed his hands and rinsed his mouth, he pronounced the ritual blessing.

When the serving of water and tea was finished, they began to offer the meal. They first offered it to the Buddha, but the Buddha said:

“Today, you did not prepare this meal for my sake; I am only a guest. Your teachers are the principal guests. Offer it first to your teachers and ask them to pronounce the blessing.”

Following the Buddha’s teaching, they had no choice but to invite the Six Teachers to pronounce the blessing. Before they were invited, nothing seemed amiss; but after they were asked, the people saw that the Six Teachers’ jaws were tightly clenched. They could utter no words of prayer and could only raise their hands and gesture for the people to go to the Buddha. The Buddha then pronounced the ritual blessing.

They began to serve the food, and the Buddha said:

“Serve your teachers first!”

They had to follow the Buddha’s instruction. But when they offered the dishes to the Six Teachers, the food flew up into empty space, where it remained suspended without falling. No matter what they did, they could not retrieve it. Only after the food had been offered to the Buddha and the Sangha did those dishes fall down before the Six Teachers.

When the meal was finished, the Buddha summoned the king’s younger brother and said:

“Invite your teachers to teach the Dharma first.”

The younger brother invited them to teach, but the Six Teachers remained utterly silent and said nothing. It turned out that their jaws had somehow become tightly clenched. At the same time, they gestured with their hands, meaning, “Go and invite the Buddha to teach the Dharma; as for us, our throats have been completely silenced.”

The disciples of the Six Teachers, recognizing that their teachers had been defeated and were clearly inferior, became disheartened from the depths of their hearts. The king’s younger brother and the people then bowed to the Buddha and invited him to teach the Dharma.

Before the Buddha taught the Dharma, the earth trembled in six ways, and five-colored rays of light illuminated the entire great trichiliocosm. Like a loving father cherishing his foolish children, and like a great teacher instructing beginners who had only just set their minds upon learning, the Buddha addressed the assembly in gentle and harmonious words. He expounded the dharmas, their nature and characteristics, and distinguished their profound and subtle meanings, both mundane and supramundane.

After hearing him, a great many people attained awakening. King Bimbisara’s younger brother attained the Pure Dharma Eye. Others attained fruits ranging from the first fruit to the third fruit, while monastics attained the exhaustion of the defilements. Some gave rise to the aspiration for unsurpassed awakening and attained the stage of non-retrogression. Everyone in the assembly that day became able to distinguish the true from the false. They brought forth faith and reverence for the Three Jewels, returned to take refuge in the Buddha, honored the Buddha as their Teacher, and abandoned the Six Teachers, no longer making offerings to or serving them.

At this point, everyone stood, extolled the merits and blessings the Buddha had bestowed upon them, and vowed to become his disciples. They bowed at his feet and withdrew.

Humiliated and disgraced, the Six Teachers became filled with resentment. They gathered in one place to devise a plan of revenge against the Buddha, then went into a secluded forest to practice miraculous arts and study occult techniques.

At that time, Mara Papiyan saw that his followers had been defeated by the Buddha and despised by the people, and that their path would therefore be unable to spread. He immediately descended, transformed himself into the likeness of one of the Six Teachers, and came to demonstrate miraculous arts and transmit occult powers to the Six Teachers. Afterward, he flew back to heaven.

After the Six Teachers received the teachings permitted by Mara Papiyan, they were overjoyed. Proudly believing them to be sublime and supreme, they gathered together and discussed among themselves:

“Previously, we were humiliated and everyone was forced to disperse. But now, judging from the miraculous transformations transmitted by our teacher, we have more than enough power to subdue the ascetic Gautama. We should now ask the king to arrange a contest of supernatural powers to see who is superior and who is inferior.”

Having finished their discussion, they went before the king and said:

“Your Majesty, we shall possess sufficient spiritual power and skill in miraculous transformations. We beseech Your Majesty to arrange a contest of powers with the Buddha, so that the people of the kingdom may know our abilities.”

The king laughed and said:

“You are truly exceedingly foolish. The Buddha possesses lofty virtue and unhindered supernatural powers. For you to wish to compete with the Buddha is no different from fireflies wishing to rival the sunlight, water in an ox’s hoofprint being compared with the great ocean, a feeble jackal wishing to contend in strength with ten thousand lions, or the mound of an anthill being compared with lofty Mount Sumeru. The disparity in stature is plainly visible, yet those who are lowly still wish to crane their necks toward the heights. Why are you so utterly foolish?”

The Six Teachers said:

“Your Majesty! You do not yet know our methods and disciplines. You are being partial, assuming that Gautama, the Buddha, is absolutely unsurpassed. We are determined to test our abilities once; then Your Majesty will clearly see whether they are good or bad!”

The king said:

“Why did you not bring forth your abilities to confront him previously? Why speak so cleverly now?”

“Your Majesty! On that occasion, our spiritual powers were not yet complete. Now we possess sufficient ability to confront him!”

“Very well! If you wish, I shall go and speak to the Buddha. But I fear only that you will bring humiliation upon yourselves for generations to come!”

“Your Majesty! We request that the contest be held seven days from now. Please have the people prepare a level contest ground.”

After the Six Teachers departed, the king mounted his carriage and went to the Buddha’s dwelling place. Having paid homage, he knelt, joined his palms, and said:

“Homage to the Blessed One! The Six Teachers are causing further trouble. Yesterday they came to request a contest of spiritual powers with the Blessed One. I reasoned with them and rebuked them, but they remained defiant. Therefore, I respectfully beseech you to manifest miraculous transformations, subdue those evil heretics, and bring them back to the right path. By this means, I and the people may also witness your supernatural transformations.”

The Buddha said:

“Know this: I myself know the proper time.”

King Bimbisara paid homage and withdrew. Returning to the royal palace, he issued orders for the soldiers and people to prepare the contest ground. They set out tables and seats and erected a lofty, splendid throne as an offering to the Buddha. Flowers were arranged all around, banners and pennants were hung, and notices were displayed along the roads to encourage the people to come and watch.

On the seventh day, the Buddha and his disciples departed from Rajagriha and went to the kingdom of Vaishali, where Licchavi and the people came forth to welcome them.

That morning, the people of Rajagriha were in an uproar, not knowing where the Buddha had gone. After making repeated inquiries, they finally learned that he had gone to the kingdom of Vaishali.

When the Six Teachers heard that the Buddha had departed and would not remain for the contest of powers, they smugly said:

“Gautama, the Buddha, is deficient in wisdom and miraculous powers. Knowing that his strength could not match ours, he sought a way to flee, yet everyone still hesitates and refuses to believe us.”

The arrogance of the Six Teachers grew exceedingly great, and they proclaimed:

“We shall pursue him to the very end.”

Upon learning that the Buddha had gone to the kingdom of Vaishali, King Bimbisara immediately ordered provisions to be prepared, along with five hundred horses and five hundred carriages. With a total retinue of one billion four hundred million officials and soldiers, he traveled to the kingdom of Vaishali. The Six Teachers also followed the king there and said to Licchavi:

“Sir! We have come here because we wish to compete in supernatural powers and debate ultimate reality with Gautama. Please inform him and arrange for the contest to begin seven days from now!”

“Very well! Since you gentlemen wish it, I shall convey your request to the Buddha.”

Licchavi went to pay homage to the Buddha and said:

“Homage to the Blessed One! The Six Teachers are exceedingly deluded! Claiming that they possess the power of the Way, they have requested a contest of miraculous transformations. I respectfully beseech the Blessed One to subdue those wicked men!”

The Buddha said:

“Know this: I myself know the proper time.”

Licchavi paid homage and withdrew. He returned and prepared the contest ground, provisions, and abundant articles of offering. The people waited eagerly for the day when they could witness the contest of supernatural powers.

Early the following morning, the Buddha and the Sangha departed for the kingdom of Kaushambi, where King Udayana led his officials and soldiers forth to welcome them. That same morning, the people of Vaishali were in an uproar, asking one another:

“Where did the Buddha go this morning?”

Someone said:

“The Buddha and the Sangha departed for the kingdom of Kaushambi early this morning.”

Seeing this, the arrogance of the Six Teachers grew still greater. Extremely pleased with themselves, they told one another that they must pursue him to the very end.

Upon learning that the Buddha had departed, Licchavi, together with King Bimbisara, brought five hundred carriages laden with provisions and seven hundred million people to the kingdom of Kaushambi.

The Six Teachers entered the presence of King Udayana and said:

“Your Majesty! The ascetic Gautama knew that his power could not match ours, so master and disciples fled here. We beseech Your Majesty to permit us to compete with him in supernatural powers!”

“Very well! Since you gentlemen wish it, I shall convey your request to the Buddha!”

The next day, King Udayana went before the Buddha and said:

“Homage to the Blessed One. Yesterday, the Six Teachers came and requested a contest of supernatural powers. May I respectfully ask whether you will accept their challenge?”

The Buddha said:

“Know this: I myself know the proper time.”

King Udayana paid homage and returned home. He prepared the contest ground and waited for the Buddha to appoint the day of the contest. Early the following morning, the Buddha and the Sangha departed for the kingdom of Yueqi, where King Chunchandala and the people came forth to welcome the Blessed One.

The next day, when the people of Kaushambi did not see the Buddha, they were in an uproar and questioned one another. Someone said:

“The Buddha and the Sangha departed for the kingdom of Yueqi yesterday morning.”

Upon learning that the Buddha had left, the Six Teachers, King Udayana, King Bimbisara, and the officials, soldiers, and people also traveled to the kingdom of Yueqi. The Six Teachers entered the presence of Chunchandala and presented their proposal, afterward asking the king to arrange for them to compete in supernatural powers with Gautama.

He replied:

“Very well. Since you gentlemen wish to compete, I shall convey your request to the Buddha.”

After King Chunchandala had paid homage to the Buddha, he knelt and related the intentions of the Six Teachers.

The Buddha said:

“Know this: I myself know the proper time.”

The king paid homage and withdrew. Returning to the palace, he issued orders for the soldiers to prepare and decorate the contest ground. As the day of the contest approached, the Buddha and the Sangha again departed, this time for the kingdom of Takshashila, where King Indrabhuti led his officials and soldiers forth to welcome them.

Upon learning that the Buddha had departed, King Chunchandala, accompanied by five hundred million people, together with the Six Teachers, King Bimbisara, and all the others, followed the Buddha to the kingdom of Takshashila.

The Six Teachers entered the presence of King Indrabhuti, boastfully uttered grandiose words, and then asked the king to introduce them so that they might compete in supernatural powers with the Buddha. The king agreed and went before the Buddha, saying:

“Homage to the Blessed One. Yesterday, kings from many realms and great numbers of officials and soldiers arrived here concerning the contest of supernatural powers with the Six Teachers. I humbly beseech you, in your compassion, to manifest your spiritual powers and subdue the followers of false paths, so that all beings throughout Jambudvipa may turn to the true teaching.”

The Buddha said:

“Know this: I myself know the proper time.”

As the day of the contest drew near, the Buddha again departed, this time for the kingdom of Varanasi. When King Brahmadatta heard that the Buddha had arrived, he led his officials and soldiers to the border to welcome the Buddha and escort him into the city.

Early the next morning, the people of Takshashila brought various foods out to the road to welcome the Buddha and the Sangha, but did not see them. Upon learning that the Buddha had gone to the kingdom of Varanasi, King Indrabhuti, King Bimbisara, the Six Teachers, and all the other kings followed the Buddha to the kingdom of Varanasi.

The Six Teachers entered the presence of King Brahmadatta and presented their proposal, again asking the king to arrange a contest of supernatural powers with the Buddha. The king agreed.

The following morning, King Brahmadatta went before the Buddha and said:

“Homage to the Blessed One. Yesterday, the Six Teachers came to request a contest of supernatural powers with you. I beseech you to manifest a miraculous transformation and destroy those evil demons who uselessly harm the people.”

The Buddha said, “Know this: I myself know the proper time!”

That night, he and the Sangha went to Kapilavastu.

Upon hearing that the Buddha had arrived, Shakya Chung Boi and the great assembly went out to welcome the Buddha into the capital.

Early the next morning, the people of Varanasi learned that the Buddha had departed to teach elsewhere.

Upon hearing that the Buddha had left, King Brahmadatta, King Bimbisara, the Six Teachers, and all the officials and troops of the various kingdoms followed the Buddha to Kapilavastu.

The Six Teachers entered the presence of Shakya Chung Boi and declared that their purpose in coming there was to compete with the Buddha in supernatural powers. He agreed and promised to present the matter to the Buddha on their behalf.

The next day, after paying homage to the Buddha, he said:

“Homage to the Blessed One. The Six Teachers have deliberately followed you and demand a contest of supernatural powers. In your compassion, please be pleased to subdue these obstinate deceivers of the people, so that the entire realm may be brought into unity!”

The Buddha said, “Know this: I myself know the proper time!”

Shakya Chung Boi issued orders to prepare the contest grounds and fixed the date of the contest. When the appointed day was near, however, the Buddha and the Sangha went to the kingdom of Shravasti. When King Prasenajit heard that the Buddha was coming, he led his officials and troops to the frontier to welcome him.

The next day, Shakya Chung Boi learned that the Buddha had departed. He then led nine hundred million people, together with King Bimbisara, the Six Teachers, and the kings, officials, and peoples of the various kingdoms, to the kingdom of Shravasti.

The Six Teachers entered the presence of King Prasenajit and reported:

“Your Majesty! We have sought to compete in supernatural powers with the ascetic Gautama throughout many kingdoms. Whenever the time of the contest draws near, he realizes that he lacks the power to oppose us and therefore slips away with the great assembly to another place. We hope that Your Majesty will permit us to compete with him in supernatural powers!”

King Prasenajit smiled and said, “The Buddha possesses unhindered supernatural powers. When he first attained enlightenment, even Mara Papiyan, with his myriad celestial transformations, had to bow his head, confess his faults, take refuge, and become a disciple. What, then, are you? Base and lowly men—how could you possibly stand against the Great Dharma King?”

Hearing this, the Six Teachers became enraged; their expressions changed, and they displayed extreme irritation, saying:

“You speak this way only because you are excessively partial. Have you yet witnessed our miraculous transformations?”

Having said this, they departed, openly showing their dissatisfaction with the king.

The following day, King Prasenajit went to where the Buddha was staying, bowed with his head touching the ground, knelt upright with palms joined, and said:

“Homage to the Blessed One! The Six Teachers earnestly request a contest of supernatural powers. I beseech you to manifest your divine power and vanquish those merchants without capital, those hypocritical swindlers who feign virtue. If they are allowed to remain, the peoples of this world will suffer both materially and spiritually, for they possess countless schemes and tricks with which to deceive human hearts. Only people of wisdom can understand their deeply malicious intentions.”

The Buddha said, “Know this: I myself know the proper time!”

This time, King Prasenajit resolved to invite the Buddha to the contest of supernatural powers. He ordered his officials and troops to level and prepare the contest grounds, arrange tables, chairs, and dignified seats, hang banners, pennants, and parasols, unfurl streamers, weave garlands, suspend lamps, and purchase abundant incense and flowers, adorning everything beautifully. He then went to the hall where the Blessed One was staying and entreated him earnestly and sincerely. Seeing his devoted sincerity, the Buddha accepted the invitation. At midday on the first day of the twelfth month, the Buddha entered the contest grounds. The Six Teachers, the kings of the various countries, and the people all came in great numbers.

That day, King Prasenajit prepared delicious foods. At dawn, he offered the Buddha a tooth-cleaning twig. After the Buddha had cleaned his teeth with it, he cast the scrapings upon the ground.

Immediately, luxuriant green trees sprang forth, dense and shady, reaching five hundred yojanas in height. Their branches and leaves were profuse, and they produced flowers as large as cartwheels and fruits as large as vessels holding five great dou. The branches, trunks, roots, flowers, and fruits were all composed of the seven precious substances—gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, and so forth.

Their colors were fresh and beautiful, and they emitted rays of light that outshone the sun and moon. Those who tasted the fruits experienced a wondrous pleasure and deliciousness such as had never existed in the world. Their fragrance spread throughout space; whoever breathed it became joyful in disposition.

Wherever that fragrant breeze blew, it caused all things to flourish in freshness and beauty. All the branches and leaves emitted sounds proclaiming the Dharma. The great assembly became utterly silent, without a single sound, as everyone listened to those gentle, harmonious voices.

They heard them joyfully and without weariness; the more they listened, the deeper became their devotion to the unsurpassed, wondrous Way. When everyone in the great assembly witnessed the transformation of this tree, their faithful reverence for the Triple Gem grew ever more steadfast. The Buddha then explained profound and mysterious principles in ways suited to the understanding of all, enabling everyone to comprehend and awaken.

At that time, a great many of those who earnestly sought the Buddhadharma attained rebirth in the heavens.

On the second day, King Udayana invited the Buddha and offered him a meal. That day, the Buddha manifested two jeweled mountains standing on either side. These mountains were formed entirely from gold, silver, and precious jewels, blending into five resplendent colors and presenting a magnificent sight.

Rows of trees grew upon the mountains, bearing luxuriant flowers and fruits, while exquisite fragrances issued from within. On the summit of one mountain grew eight-petaled rice, the finest of all varieties of rice; when cooked, it was tender and fragrant, with an excellent flavor. On the summit of the other mountain grew soft, fragrant, rich, and nourishing grass.

When animals came and ate it, their strength became abundant, their bodies emitted light, wisdom arose in them, and their minds became harmonious and joyful.

When everyone witnessed the appearance of these two extraordinary mountains and ate their fruits, they experienced peace and joy. Their bodies grew strong, their illnesses disappeared, and all sorrow and affliction ceased. Thus, they wholeheartedly placed their faith in the Triple Gem. According to their faculties, the Buddha expounded the sublime principles of cause and effect and the cycle of rebirth in ways suited to their capacities. Everyone’s mind opened and became lucid, and they clearly penetrated the wondrous Way. They aroused the aspiration to seek bodhi, and a great many ultimately attained rebirth in the heavens.

On the third day, King Chuan Chanda invited the Buddha and made offerings to him. Early that morning, he offered the Buddha a bowl of pure water. The Buddha rinsed his mouth and spat the water upon the ground.

That place immediately became a pond twenty miles in length on each side. The banks were composed entirely of the seven precious substances intermingled together, and their many-colored radiance shone brilliantly. The water possessed the eight excellent qualities, and the bed of the pond consisted entirely of sands made from the seven precious substances.

Within the pond were eight kinds of lotus flowers, each as large as a cartwheel—blue, red, white, pink, purple, azure, and all the other colors—spreading in every direction. Each flower emitted light corresponding to its color, brilliantly illuminating heaven and earth.

Seeing this, the entire great assembly rejoiced and praised the Buddha’s immeasurable and boundless virtue.

After observing the thoughts of every individual, the Buddha taught the Dharma in accordance with each person’s aspirations. Following this Dharma teaching, a great many people aroused noble resolve, increased their meritorious karma, and attained rebirth in the heavens.

On the fourth day, King Indravarman invited the Buddha and made offerings to him. On that day, the Buddha caused eight streams of water to arise spontaneously on the four sides of that jeweled ground. Their currents flowed powerfully, swirling and resounding, producing wondrous sounds that spoke solely of the Dharma teachings: the Five Faculties, the Five Powers, the Six Paramitas, the Seven Factors of Enlightenment, the Eightfold Path, the Three Knowledges, the Six Superknowledges, the Four Immeasurables, Great Loving-Kindness, and Great Compassion. Having heard them, everyone attained awakening and thoroughly comprehended the principles of the Path, increased their merit and wisdom, and a great many consequently attained rebirth in the heavenly realms.

On the fifth day, King Brahmadatta invited the Buddha and made offerings to him. That day, golden light streamed from the Buddha’s mouth and enveloped the entire great trichiliocosm. Whichever beings were touched by that light had their Three Poisons and five skandhas dissolved, and their minds and spirits became peaceful and blissful, just like bhikkhus who had entered the third dhyana. Everyone then rejoiced, praising, revering, and cherishing the Buddha with utmost devotion. After hearing the Dharma teaching, they all gained clarity of understanding, awakened the aspiration for the Path, and advanced in cultivating merit and wisdom; quite a large number attained realization.

On the sixth day, Lü Chang invited the Buddha. That day, the Buddha enabled everyone in the great assembly to know one another’s minds. Each person could understand the thoughts of every other person—whether they were thinking good or evil thoughts, what their aspirations were, and what karma they were creating through their conduct. Seeing this, everyone revered and stood in awe of the Buddha! Their admiration and joy grew ever more fervent. After hearing the Buddha’s teaching, they all rejoiced and their minds opened; many consequently attained rebirth in the heavenly realms.

On the seventh day, Shizhong Bei invited the Buddha. That day, through his unobstructed spiritual power, the Buddha caused everyone in the assembly to see themselves as wheel-turning monarchs, each fully endowed with palaces, officials and armies, jeweled maidens, the Seven Treasures, and a thousand sons, while kings and all civil and military officials came to their courts and submitted before them. Seeing this, everyone was terrified and bewildered, not knowing why it was happening.

Afterward, they realized that it had all been like a dream, and everyone understood it to be a manifestation produced by the Buddha’s spiritual power. Their faith and devotion therefore increased all the more, and they awakened the aspiration for unsurpassed bodhi. A great many consequently attained rebirth in the heavenly realms.

On the eighth day, Lord Shakra invited the Buddha. That day, Lord Shakra prepared and adorned the lion throne upon which the Buddha would sit entirely with treasures from the celestial palace, and offered the Buddha heavenly incense, celestial music, and precious delicacies. The atmosphere was utterly unlike that of the mundane world.

The Buddha and the Sangha came forth, followed by Lord Shakra, King Brahma, and the devas, and then by the officials, soldiers, and populace. Upon arriving, the Buddha ascended the throne and sat in serene stillness. Lord Shakra stood in attendance on his left, while King Brahma stood in attendance on his right. The entire great assembly remained silent, awaiting the World-Honored One’s Dharma teaching and the display of his spiritual transformations. Countless millions of eyes were all directed toward the World-Honored One.

The Buddha’s countenance was like the sun and moon; his brilliant radiance resembled a golden mountain. His mouth was radiant like a blossoming flower, and when he spoke, his voice resounded throughout the great trichiliocosm, and all kinds of beings fully understood it.

He then raised his golden arm and pressed down upon his seat. Suddenly, a tremendous roar arose, reverberating like thunder, and everyone started and trembled with fear! From beneath his lion throne sprang five Great Spirit-Demons, with faces like iron and skin like bronze. Roaring like ten thousand lions, they charged forward, dragged the Six Teachers to the ground, and trampled their seats to pieces. Next came Vajrapani, the Secret-Trace Vajra Spirit, holding a vajra mace in his hand, while flames blazed fiercely above his head. He rushed forward and brought the vajra down upon the heads of the Six Teachers.

The Six Teachers were terrified and fled in disarray, filled with shame and humiliation. Pursued by the Vajra Spirit and finding no way of escape, they plunged headfirst into the river and all perished. Their nine hundred million followers then turned to the Buddha and begged to become his disciples. In accordance with his compassion, the Buddha forgave and accepted them.

The Buddha said:

“Come, bhikkhus.”

As soon as he had spoken, all their hair fell away, the clothing upon their bodies transformed into kasayas, and they became shramanas who followed the Buddha in cultivation. Before long, they exhausted all outflows and karmic defilements and became arhats.

On the ninth day, King Brahma invited the Buddha. The Buddha manifested a body so immense that it reached the Brahma heaven, majestic and resplendent, and emitted a vast, brilliant radiance that filled the entire great trichiliocosm. At that time, everyone in the great assembly heard a voice declaring:

For the sake of all sentient beings, the Buddha expounded the essential teachings of the Dharma, causing the great majority of people to awaken the aspiration to attain Buddhahood. Those who consequently attained rebirth in the heavenly realms were beyond count.

On the tenth day, the Four Heavenly Kings invited the Buddha. At that time, the Buddha employed the samadhi of unobstructed power, causing the body of every person to emit radiant light and to expound the Dharma for the great assembly.

In the great assembly, everyone clearly heard and witnessed the World-Honored One’s unobstructed spiritual powers and transformations, and all earnestly revered him as a loving father. After hearing him explain the wondrous functioning of the mind of True Suchness—the unobstructed, unborn, and indestructible essential nature possessed by every sentient being—many awakened and entered the stage of Non-Retrogression, while a great many others attained realization and rebirth in the heavenly realms.

On the eleventh day, Sudatta invited the Buddha. That day, while seated upon the high throne, the Buddha concealed his form and emitted a brilliant radiance that illuminated heaven and earth. Gentle voices issued forth, clearly expounding the essential teachings of the Dharma. Many in the great assembly thoroughly understood the wondrous Path, awakened the unsurpassed aspiration, and attained the stage of Avaivartika. Quite a large number attained realization and rebirth in the heavenly realms.

On the twelfth day, the householder Chitrala invited the Buddha and made offerings to him. That day, the Buddha entered the samadhi of loving-kindness and compassion and emitted golden light that illuminated the entire great trichiliocosm. Whichever beings were touched by that radiance became free from the minds of the Three Poisons and gave rise to loving-kindness and compassion. They also acquired the eye of equality, regarding sentient beings as their fathers and mothers, elder and younger brothers and sisters, with love that neither increased nor diminished. After the Dharma teaching, many attained the stage of Non-Retrogression, and quite a large number attained realization and rebirth in the heavenly realms.

On the thirteenth day, King Zhunchandala invited the Buddha. When the Buddha ascended the throne and sat in serene stillness, two rays of light streamed from his navel and spread to either side, extending seven ren from his body—that is, fifty-six feet. At the tip of each ray was a lotus flower, and upon each flower appeared a manifested Buddha whose form was identical to that of Shakyamuni Buddha. From the navel of each of those Buddhas, rays of light likewise streamed to either side, extending seven ren, and upon each ray was a lotus flower bearing another manifested Buddha. In this way, the transformation continued to spread until it filled the entire great trichiliocosm. Everyone who beheld it was astonished, filled at once with both fear and joy!

At that time, the Buddha taught the Dharma according to each person’s capacity, and those who attained realization and rebirth in the heavenly realms were beyond count.

On the fourteenth day, King Udayana invited the Buddha. That day, he issued a decree commanding all the incense and flower merchants to bring their finest incense and the freshest, most precious, and beautiful flowers as offerings.

Early that morning, Emperor Udayana, the empress, the imperial consorts, palace women, officials, soldiers, and musicians went to the almsgiving ground. They saw the Buddha seated upon the lion throne, majestic and unmoving like a mountain, his two eyes shining with brilliant light, and his appearance supremely dignified. The emperor and his entire household bowed their heads in homage to the Buddha and then presented flowers as offerings.

Through his mastery of spiritual powers, the Buddha transformed those flowers into one thousand two hundred and fifty-seven precious and beautiful carriages, rising as high as the Brahma heaven and shining like the moon on the night of the full moon. The radiance of the treasures reflected one another in a brilliant and resplendent display. Divine jewels and jeweled necklaces adorned those carriages, making them magnificent beyond measure.

In each of the carriages sat Buddhas, radiating light that enveloped the three-thousandfold world-system.

When the great assembly witnessed such miraculous powers, their hearts were filled with reverence, delight, and joy all mingled together.

The Buddha expounded the Dharma just as a physician prescribes medicine according to the illness. Therefore, after the discourse, a great many people aroused the aspiration for the Way; some attained the stage of Non-Retrogression, and many were consequently reborn in the heavenly realms.

On the fifteenth day, King Bimbisara invited the Buddha and made offerings to him. That day, the Buddha instructed him to prepare the food. Following the Buddha's instructions, the king ordered many bowls, dishes, and other vessels for holding food to be arranged upon the tables. As soon as they had been set out, the bowls and dishes were naturally filled with rare and delicious foods from the heavenly palaces, and the fragrance of the rice pervaded the air. After everyone in the great assembly had eaten, their bodies and minds became vigorous, peaceful, and joyful.

After the meal, the Blessed One pointed a finger toward the earth, and everyone was able to see the eighteen hells and a great many offenders. Those offenders themselves recounted the evil deeds they had committed in previous lives, because of which they now had to endure painful retribution.

Seeing this, everyone felt compassion for them and fear for themselves, and their bodies trembled uncontrollably.

Having enabled everyone to witness concretely the retribution of evil, the Buddha then explained how those offenses arose from deeds of body, speech, and mind, and showed them the paths of escape from suffering. Consequently, many people aroused the aspiration for the Great Way, and a great many were reborn in the heavenly realms.

When the offenders saw the Buddha and heard the Dharma being expounded, reverence spontaneously arose within them and they turned for refuge to the Buddha. All those offenders were then reborn either in the heavenly realms or among human beings.

At this point, King Bimbisara approached the Blessed One, prostrated himself with all five limbs touching the ground, bowed three times, then knelt upright with palms joined and addressed the Buddha:

“Most reverently, O Blessed One, you possess the thirty-two excellent marks. We have seen the marks upon your body and upon your hands, but we have never yet beheld the wheel marks upon the soles of your feet. We respectfully beseech you to allow me and the great assembly gathered here to behold them.”

In response to the king's request, the Buddha turned up the soles of both feet. The great assembly saw their majestic beauty: the complexion was luminous and clear, and the lines were straight, distinct, and perfectly defined. The more they gazed, the greater their devotion became. Rejoicing, the king addressed the Buddha:

“Most reverently, O Blessed One! What merit did you cultivate in past lives to obtain these beautiful marks? I humbly beg you to instruct us.”

The Buddha said, “Great King, you should know that in past lives I practiced the ten wholesome deeds and taught others to practice them as well. Therefore, I obtained wheel marks such as these.”

“Most reverently, O Blessed One! How did you practice them and teach others to do so? I humbly beg you to instruct us, so that we may understand.”

The Buddha said, “Great King, if you wish to hear, listen carefully and attentively. Innumerable asamkhya kalpas ago, here in this same Jambudvipa, there was a king of a great kingdom named Dharanidhi. He ruled over eighty-four thousand lesser kingdoms and eight billion settlements.

He had ten thousand great ministers and twenty thousand consorts, yet none of them had borne him a child. The king was troubled that his lineage would end and that there would be no one to succeed him, so he often prayed for aid in the realm of the Heavenly Kings. Before long, Suryabala, his foremost consort, conceived a child.

She became benevolent and compassionate and frequently encouraged others to perform wholesome deeds. When her term was complete, she gave birth to a crown prince of handsome and noble appearance, possessing the bearing of a great man and abundant merit. Every pore of his body emitted light.

“When she gave birth to the crown prince, the king's joy knew no bounds. He summoned physiognomists to examine the child. They all praised him and said:

“‘Your Majesty! The prince is fully endowed with merit, virtue, majesty, and dignified bearing. In the future, he will be able to govern the four seas in peace; all under heaven will submit to him, and people in every direction will revere him.’

“Upon hearing the physiognomists' words, the king was greatly pleased and asked them to give the crown prince a name.

“The physiognomists said, ‘Your Majesty, while the queen was carrying the child, did any unusual signs appear?’

“He replied, ‘At that time, the queen became wise, discerning, and compassionate, and she frequently encouraged people to cultivate wholesome deeds. Many auspicious signs also appeared, but these two signs were the most extraordinary.’

“The physiognomists said, ‘Your Majesty! Since the queen became wise and the prince possesses light in his body, we respectfully propose that he be named Navaramana, which in Chinese means “Light of Wisdom.”’

“Indeed, as the crown prince grew, he possessed wisdom surpassing that of ordinary people. He thoroughly understood every branch of learning and doctrine, and all renowned and worthy sages throughout the world admired his intelligence. Before the crown prince had reached adulthood, his royal father passed away.

“After the court officials and members of the imperial household had completed the king's funeral rites, the eighty-four thousand kings of the lesser kingdoms and the civil and military officials of the realm assembled together and elected the crown prince to succeed him as sovereign of the great kingdom. The crown prince said:

“‘Honored kings of the various kingdoms and esteemed civil and military officials, I truly lack the ability to shoulder this great responsibility. Please appoint someone of talent and virtue to govern the people.’

“The officials all replied:

“‘Crown Prince, the great king has passed away, and you are his only child, without a single brother. If you will not assume the reins of government, to whom can the throne be entrusted? Who else could bear this responsibility?’

“The crown prince replied, ‘I see that there are many cruel and wicked people in the world. If I order them punished, the offense involved would not be slight. If you will govern the people according to the true Dharma and require them to practice the ten wholesome deeds, then I will accept the office and undertake the affairs of state.’

“The officials said:

“‘Crown Prince! We beseech you to ascend the throne and assume office.’

“In accordance with their request, the crown prince ascended the throne and assumed office.

“After ascending the throne, the crown prince reformed the affairs of state according to righteous principles, benefiting the nation and the people. He abolished corrupt customs, superstitions, gambling, prostitution, intoxicating drugs, and drinking, and required the people to practice the ten wholesome deeds. The crown prince possessed great virtue, and his compassionate resolve to save the world moved heaven and earth. Thus, all the people joyfully obeyed and practiced the ten wholesome deeds, abandoning error and returning to righteousness, forsaking evil and doing good.

“At that time, Mara, seeing that the king required the people to cultivate goodness, became jealous and enraged. He devised a scheme to undermine the policy by which all the people cultivated wholesome deeds. He wanted the people to become his slaves and, after death, fall into the three evil realms. His evil and treachery were truly boundless. Secretly, he composed a letter addressed to the kings of the various kingdoms in order to sabotage the king's teaching of the ten wholesome deeds. The letter said:

“‘Previously, I issued a decree commanding the people to practice the ten wholesome deeds, but upon examination I have found that this brings no benefit whatsoever! It merely causes fruitless hardship and suffering! It is truly an undertaking that yields no result for humankind. Therefore, from this day forward, permit all the people to commit the ten evil deeds, and do not punish them.’

“When the kings of the various kingdoms received this letter, they found it exceedingly strange and said:

“‘For what reason does the decree of the great sovereign command the people to abandon goodness and commit evil?’

“Afterward, the kings all sent envoys to inquire about the origin of the letter.

“When the king heard that there was a decree purportedly issued by him commanding the people to abandon goodness and commit evil, he was astonished and said:

“‘I most certainly issued no such decree. How, then, did this edict come to exist?’

“The king and the great ministers of his court immediately mounted their carriages and traveled to the various kingdoms. Indeed, they saw that the people were committing evil, having abandoned the old decree to follow the new one.

“When Mara saw the king traveling along the great road, he transformed himself into a man and stood amid a blazing fire by the roadside, wailing piteously. The king approached him and asked:

“‘Why are you weeping?’

“‘Your Majesty! In my former life, I frequently encouraged people to practice the ten wholesome deeds, and therefore today I suffer such agonizing retribution!’”

The king said:

“How could it be that one who practices virtue must himself endure suffering?”

The king continued to ask:

“Then you encouraged people to practice the ten wholesome deeds, yet you yourself must suffer. Do those whom you encouraged to practice receive any blessings?”

He replied:

“Your Majesty, those people receive immense blessings! Merely because I taught others to practice the ten wholesome deeds, I alone must endure this painful retribution, being burned by fire day and night in this way.”

This was Mara, the Demon King, seeking to make the king abandon his resolve to encourage the practice of the ten wholesome deeds. On the contrary, after hearing this, the king joyfully replied:

“Yes! That is right, that is excellent! So long as sentient beings are freed from suffering and wrongdoing and gain abundant blessings, what resentment could I have if I alone must suffer?”

Seeing that the king did not retreat from his resolve, the Demon King immediately concealed his form and vanished. The king then traveled throughout the various kingdoms, teaching the people to practice the ten wholesome deeds. From that time onward, all the people practiced the Dharma of the ten wholesome deeds, perfectly guarding the three karmas of body, speech, and mind. The true Dharma spread throughout the realm, and all the people followed the path of merit. Thus, the king’s virtue increased day by day. Through those wholesome blessings, the golden wheel and the seven treasures naturally appeared. The king flew throughout the realm to teach and transform its people, always taking the Dharma of the ten wholesome deeds as his guiding principle.

The Buddha then reminded the king:

“Great King! King Thi Da Ni Di of that time was none other than my present father, King Suddhodana. The queen who gave birth to the prince at that time was none other than my mother in this life. King Tue Quang, who taught the people to practice the ten wholesome deeds, was I myself in a former life. Because in that life I personally practiced the ten wholesome deeds and encouraged the people to practice virtue, I now receive the blessed reward of having radiant light and a thousand resplendent flowers upon the soles of my feet.”

At that time, King Bimbisara came before the Buddha, bowed in homage, knelt upright with palms joined, and addressed the Buddha:

“Homage to the Blessed One! The Six Teachers were utterly deluded! They did not know the measure of their own abilities. Out of greed for fame and profit and with minds filled with jealousy, they challenged you to a contest of supernormal powers. They themselves declared, ‘Whatever the Buddha can do once, we can do twice.’ After being overwhelmed by the Blessed One’s supernormal power, they lost all influence and fled. Finding themselves with nowhere to go, they plunged into a river and killed themselves, while their disciples scattered in all directions. Thus, they brought everlasting calamity upon themselves. I wonder what karmic conditions caused those madly deluded men to act this way. May the Blessed One instruct me.”

The Buddha replied:

“Great King! You should know that this is not the only time the Six Teachers competed with me for profit and fame and thereby lost their lives. In a past life, they once contended with me, but all were defeated. I also won over their entire following.”

King Bimbisara again addressed the Buddha:

“Homage to the Blessed One! How did this come about? I humbly ask you to instruct me.”

The Buddha taught:

“Great King, listen attentively. Immeasurable and innumerable asamkhya kalpas ago, in this same Jambudvipa, there was a king named Ma Ha Xa Cuu Loi, who ruled over five hundred small kingdoms. The king had five hundred consorts, but not one of them had borne a son. The king thought to himself, ‘I am already advanced in years, yet I have no son to inherit the throne. If I should suddenly pass away, who will preserve the government of the realm, and to whom can I entrust it? Inevitably, there will be struggles and mutual slaughter within the kingdom, and the people will be placed in peril.’

“Having thought thus, he did not know how to resolve the matter and was constantly sorrowful.

“Sakra, Lord of the Devas, knew in his celestial palace what the king was thinking. He immediately descended from heaven, transformed himself into a physician, and went to the royal palace to request an audience with the king. He directly inquired about the cause of the king’s anxious sorrow. The king explained his thoughts to him just as described above.

“The physician replied:

“‘Your Majesty, please do not worry! I shall go into the Snow Mountains and gather medicinal herbs for Your Majesty’s consorts to drink, and they will then conceive.’

“Hearing this, the king’s sorrow abated somewhat, and he said to the physician:

“‘Sir, if this can be accomplished, nothing could be better.’

“The physician took his leave and set out for the mountains. After several days, he gathered a great quantity of medicinal herbs, brought them back, presented them to the king, and said:

“Having spoken, he bowed in farewell and prepared to leave. The king asked:

“‘Sir, how much must I pay for this medicine?’

“He replied:

“‘Your Majesty, I offer this to assist you and will accept no payment.’

“Having said this, he concealed his form and vanished. The king thought to himself, ‘This man was surely a divine being who came to assist me. This medicine must be wondrous and will surely bring me the desired result.’

“After Sakra departed, the king ordered someone to boil the medicine in milk and present it to the chief queen to drink. However, she considered it unclean and did not believe in it, so she refused to drink it. The lesser consorts divided the medicine among themselves and drank it all. Sure enough, before long, they all conceived and told the chief queen of the result of drinking the medicine. The chief queen regretted her decision and asked:

“‘Is any of that medicine left?’

“The consorts replied:

“‘Madam, it is all gone!’

“‘Then are any of the medicinal herbs still left?’

“They replied:

“‘Madam, a little still remains!’

“The chief queen ordered someone to boil the herbs in milk. After drinking it, she soon found that she had conceived. She rejoiced inwardly but did not tell the other consorts.

“When their terms were complete, all the lesser consorts gave birth to sons endowed with handsome and noble features. The king was exceedingly delighted because they had borne him so many precious sons. Yet he remained troubled at heart because the chief queen still had no child.

“Some time later, when her full term had come, the chief queen gave birth to a son. Sadly for her, however, her son was exceedingly ugly, with a coarse and misshapen face resembling that of a demon. Deeply distressed, she named him Da La Hau Da, translated into Chinese as ‘Chu Ngot.’ The queen entrusted him to a nurse to be raised in a secluded place and allowed no one to know of him.

“From that time onward, the kingdom remained peaceful and the people lived in happiness. When the princes came of age, the king arranged marriages for all of them. Only Chu Ngot, being exceedingly ugly, received no attention from the king.

“At that time, a neighboring kingdom had a dispute with King Ma Ha Xa Cuu Loi and sent troops to initiate war. The five hundred princes led their armies out to resist them, but they were defeated and fled home.

“Seeing this, Chu Ngot asked:

“‘Today, did you elder brothers win or lose the battle? Why do you appear so frightened?’

“They replied:

“‘Today the battle went against us, and the enemy drove us back!’

“Chu Ngot said:

“‘Do not worry. I shall drive them all away. Our ancestors were formerly Wheel-Turning Sage Kings, and they left behind in the celestial shrine a great bow and a conch shell. I shall use those two treasures to drive away the enemy and achieve victory.’

“Chu Ngot entered the celestial shrine, took out the bow and the conch shell, and tried drawing the bow. Its sound was like thunder and resounded for forty miles. He then set out alone. When he reached the enemy encampment, Chu Ngot blew the conch shell, and its sound was like a thunderbolt. Hearing it, the enemy was terrified and scattered in flight. Thus, without any need to fight, the enemy forces were routed. After pacifying them, he returned home. The king, his ministers, military and civil officials, and the entire court came out to welcome him back to the palace. Only from that time onward did he receive the affection and favor of his royal father.

“After the celebration of the enemy’s expulsion, the king considered arranging a marriage for the prince. This, however, was difficult because the prince was exceedingly ugly.

“At that time, a neighboring kingdom was ruled by a king named Luat Su Bat Ta, who had a beautiful princess who was not yet married.

“One day, the king summoned a high minister and said:

“‘King Luat Su Bat Ta has a princess who, I have heard, is not yet married. I wish you to go there and request that she be joined in marriage to Prince Chu Ngot. If the king asks about the prince’s appearance, describe instead the features of one of the prince’s elder brothers.’”

The minister obeyed the command and departed. Upon arriving there, he reported to the king:

“Your Majesty! I am an envoy of King Maha Sa Cuu Loi, sent here by his command to request that Your Majesty grant Prince Chu Ngoc the hand of your princess in marriage.”

The king asked, “How old is the prince? What is his appearance? What is his learning like?”

He replied, “The prince has just reached sixteen years of age. He is handsome in appearance, mighty in strength, and keen of intellect.”

The king nodded and said, “Return and report to your king that I consent to give the princess in marriage to the prince.” The minister returned and reported that the neighboring sovereign had agreed to give the princess in marriage to the prince. The king was greatly delighted and ordered preparations of betrothal gifts for the wedding procession. Yet this ceremony was also most comical, for the bridegroom had been borrowed!

Upon their return to the royal palace, a magnificent banquet was held, and everyone joyfully sang in celebration of the happy couple. There was only one difficulty: after arriving at the palace, the princess never saw her husband’s face.

The king had instructed Chu Ngoc not to let his wife see his face during the day.

Following his royal father’s instruction, Chu Ngoc would wait until late at night, when all was quiet, before coming to enjoy his wife’s company…

When Chu Ngoc came, the princess asked:

“Where do you go during the day, that I never see you?”

He replied, “During the day I must lead the troops to guard the frontier passes. Recently, foreign kingdoms have repeatedly sent armies to invade our land, but each time I have driven them back. For this reason, the king has bestowed great rewards upon me.”

The princess asked, “What precious treasures did you receive as rewards?”

“My foremost reward was you. Everything else is scarcely worth mentioning.”

Hearing this, the princess felt greatly honored and delighted.

One day, the wives of the princes gathered together. Each boasted of her husband’s virtues and abilities—how mighty and handsome he was, and how he had rendered meritorious service by driving away enemies, pacifying the kingdom, and bringing peace to the people. Another young woman shook her head, clicked her tongue, and said:

“You should say no more. Your husband is exceedingly ugly. One cannot call him human, yet neither is he quite a demon. If you saw him during the day, you would be terrified out of your wits.”

When Chu Ngoc’s wife heard this, her countenance changed, and she felt both humiliated and ashamed. Nevertheless, she restrained herself, remained silent, and kept the matter in mind. Returning to her private chamber, she concealed a candle in a secret place. That night, after her husband came and had fallen asleep, she brought out the candle and shone its light upon his face. Indeed, she saw that his appearance was truly terrifying and hideous. Never in the world had there been anyone so ugly! She waited until her husband was sound asleep, then, in the stillness of the deep night, boarded a carriage and returned to her native kingdom.

Just as dawn broke, Chu Ngoc awoke and could not find his wife. He searched before him and behind him, but saw not even the shadow of another person. Realizing that his wife had indeed abandoned him, he was grieved and anger arose within him. With a great commotion, he took up his bow and conch, mounted his horse, and pursued her, but could not catch up. Upon reaching the other kingdom, he lodged at the residence of an official there.

At that time, six kings of neighboring lands knew that King Luat Su Bat Ta had a beautiful daughter. When they learned that she had returned to her kingdom, all six simultaneously advanced their armies to the frontier and sent letters to the king requesting her hand in marriage.

King Luat Su Bat Ta was greatly troubled and bewildered, not knowing how to resolve the matter. He therefore summoned all the civil and military ministers and officials of the court to deliberate.

Luat Su Bat Ta said:

“The princess has now returned to her native kingdom. I have just received six letters from the six honored kingdoms, each requesting betrothal to the princess. If I grant her to one king, how can I avoid arousing the resentment of the other five? How should you officials resolve this matter so that all may be satisfied?”

One official arose and said:

“Your Majesty, cut the princess into six portions and give one portion to each of them. Then the matter will be settled.”

Another arose and said:

“Your Majesty, issue a proclamation as follows: Whoever possesses the ability to drive away the enemy armies shall be given the princess in marriage and half the kingdom, together with many other gracious rewards.”

The king agreed and had the proclamation written and posted.

Da La Hau Da, who was Chu Ngoc, learned of it and took down the proclamation. Carrying his bow and conch, he went into battle. He sounded the conch, drew his bow, and loosed his arrows. The troops of the six kings were so terrified that they scattered and fled. Chu Ngoc advanced and slew the six kings, capturing a great many soldiers and warriors.

When King Luat Su Bat Ta learned that Chu Ngoc had won the victory, he personally went outside the city to welcome him. He then learned that this was none other than Chu Ngoc, son of King Maha Sa Cuu Loi, a renowned hero and, moreover, his own son-in-law. The king was greatly delighted.

After they returned to the royal citadel and held a banquet celebrating the victory, the king and all the officials acclaimed Chu Ngoc as Great King and sovereign of the seven kingdoms.

Chu Ngoc ascended the royal hall and assumed authority over the government. He reorganized the affairs of the court, reformed its policies, promoted culture, established rites in accordance with the true teaching, instructed the people in virtue, and abolished corrupt customs and false doctrines that deceived the populace. After arranging all affairs in good order, he and his wife assembled the army and returned to his own kingdom.

When news came that Prince Chu Ngoc had returned, the king, together with his officials and troops, personally went to the frontier to welcome him. Upon returning to the royal palace, the king recognized that Chu Ngoc possessed every virtue and ability and therefore wished to elevate him as Great King. Chu Ngoc declined, saying:

“Royal Father! May you remain upon the throne. The time is not yet right for this.”

The king had no choice but to comply with the prince’s wish. When the celebration was over, the officials and troops dispersed and returned to their respective places.

Prince Chu Ngoc escorted his wife to the palace to rest. He then reproached her for having treated him heartlessly and complained that she had not sincerely upheld their marriage bond and remained faithful to it throughout their lives.

The princess replied:

“My prince! Because you were so ugly and looked so fierce, I was deeply frightened. You scarcely seemed human, and so I took the liberty of leaving.”

Chu Ngoc looked at himself in a mirror and saw that he was indeed ugly, truly no different from a demon. He thought to himself:

“Because my body is so hideous, I cannot live with my wife. Nor is it right to cause her such fear.”

He became utterly disgusted with himself and no longer wished to possess such a body. He went into a green forest to take his own life. Just as he was about to fasten a rope to a tree branch and hang himself, Lord Sakra saw him from afar and immediately flew to that place and questioned him.

Chu Ngoc replied, “Because my body is so ugly, I wish to take my own life here.”

Lord Sakra dissuaded him and gave him a luminous pearl, saying:

“I respectfully offer you this luminous pearl. Place it upon your head, and your body will become as handsome and beautiful as mine.”

Chu Ngoc thanked him, accepted the precious pearl, and placed it upon the crown of his head. His body immediately changed from ugly to beautiful.

When he returned home, he did not tell his wife but went directly into the treasury to retrieve his bow and conch. Seeing a handsome young man freely enter and take the bow and conch, the princess asked in astonishment:

“Who are you, that you dare enter without permission and take my husband’s bow?”

Chu Ngoc smiled and replied, “I am your husband!”

The princess said, “You must be mad! How could I not recognize my own husband? Who are you, that you dare so insolently claim to be my husband?”

Chu Ngoc laughed heartily, raised his hand to his head, and removed the luminous pearl. He immediately resumed his original ugly form. Witnessing this wondrous transformation, the princess was half joyful and half anxious, and asked:

“How can such a marvel occur? Please explain it clearly to me.”

Chu Ngoc related the entire story of how he had obtained the luminous pearl and showed it to the princess. She rejoiced and believed that it was true.

From that time onward, husband and wife loved each other without further discord. He abandoned the name Chu Ngoc and changed it to Tu Da La Phien.

After some time, Tu Da La Phien wished to construct a great fortified city. He found a tract of land that was level, elevated, cool, and spacious, and issued a decree commanding the people to build it there.

At that time, the four Dragon Kings transformed themselves into human form and again addressed the king:

“Your Majesty, we have heard that Your Majesty wishes to build a city. What material will you use to construct it?”

The king replied:

“I shall build it of earth.”

The Dragon Kings said, “Why do you not construct it from the seven treasures?”

He replied, “The seven treasures are the most precious and rarest of things. The city will be immense—where do you think they could possibly be obtained?”

The Dragon Kings said, “Your Majesty, allow us to provide enough for you to build it!”

When the Dragon Kings had spoken, four great springs appeared on the four sides of that tract of land. Pointing to the four springs, the Dragon Kings said:

“Your Majesty, if you build with the water from the eastern spring, this city will become lapis lazuli; if you build with the water from the southern spring, this city will become gold; if you build with the water from the western spring, this city will become silver; and if you build with the water from the northern spring, this city will become crystal.”

Hearing this, the king thanked the Dragon Kings. Construction began, and indeed the Dragon Kings’ words proved true.

The city measured four hundred li on each side. Within it were built palaces and multistoried pavilions, each palace measuring forty li on each side. The palaces, roads, great houses, small houses, groves, bathing ponds, and city walls were all made entirely of lapis lazuli, crystal, gold, and silver. They were supremely magnificent and beautiful, no different from celestial palaces. On the day the city was completed, stores of the seven precious substances naturally filled all the granaries and treasuries. Sudarshana ruled this city and from then onward began teaching the people to cultivate the Ten Wholesome Deeds.

Having spoken thus far, the Buddha reminded King Bimbisara:

“Bimbisara, you should know that King Mahashakuli of that time is now my royal father, King Shuddhodana. The mother who gave birth to Chou-wu at that time is now my own mother, Lady Maya. The ugly prince, Chou-wu, of that time was none other than I in a former life; the ugly prince’s wife at that time is now Gopi; and the father of the prince’s wife at that time is now Mahakashyapa. The six kings who then used their armies to coerce King Lu-shih-pa-t’a into giving them his princess are the Six Teachers of today.

“At that time, those men competed with me over beauty, fame, and wealth, but they were defeated. Today, likewise driven by the greed for fame and gain, they demanded a contest of spiritual powers. Unable to withstand my power and finding themselves at the end of the road, they plunged into the river and took their own lives, while their nine hundred million followers turned to me and became my disciples.”

King Bimbisara again addressed the Buddha:

“I reverently bow to the Blessed One! What wholesome causes did Crown Prince Chou-wu plant in a former life that enabled him to be born as a king’s son and possess such mighty strength? And why was his body ugly? We humbly ask you to instruct us so that we may understand.”

The Buddha said:

“This arose from causes and conditions in a former age, immeasurable kalpas ago, beyond reckoning. In Jambudvipa there was then a great kingdom called Varanasi. In that kingdom lived a hermit named Master of the Dharma, who practiced cultivation in the mountains. In those mountains there was also a pratyekabuddha who suffered from a wind ailment. One day, he went to an oil merchant’s house to ask for oil with which to treat his illness. The oil merchant became angry and loudly reviled him, saying:

“‘Your head is like a Chou-wu—a severed tree stump—or like a block of wood. Your hands and feet are repulsive, and you blunder about foolishly, merely watching for chances to beg from others. You bring no money to buy anything and only want to get it for nothing!’

“Although he spoke in this way, the oil merchant still gave him a little oil sediment. The pratyekabuddha, however, felt no anger or distress at these rude words and calmly accepted the oil. After leaving the house, he encountered the oil merchant’s wife returning home. She greeted him warmly and respectfully, saying:

“‘Worthy sir, where have you come from, and what will you use that oil sediment for?’

“He replied, ‘I will use it to treat a wind ailment.’

“‘Venerable sir, please return to our house so that I may offer you fine oil!’

“He gladly went with her. When they reached the house, she offered him a bowl of clear oil and then reproached her husband:

“‘You truly understand nothing at all! Why did you offer him oil sediment? You must repent before him so that you may be freed from the offense committed by your speech.’

“The oil merchant also possessed a wholesome heart. Feeling remorse, he came forward and apologized, and the pratyekabuddha accepted his apology with joy. The husband and wife then both said to him:

“‘Venerable sir, we vow to make offerings to you throughout our lives. Whatever you may need, please come here, and we shall offer it to you.’

“From that time onward, the pratyekabuddha came every day to receive food and oil.

“Before entering nirvana, in gratitude for their kindness, the pratyekabuddha manifested eighteen kinds of spiritual transformation for the oil merchant and his wife to behold.

“He flew through the air, emitted water from the upper part of his body and produced fire from the lower part, and caused his body first to divide and then to reunite, displaying many wondrous transformations.

“When the oil merchant and his wife saw this, they knew that he had attained the Way and were filled with boundless joy. Regretting his own wrongdoing, the husband said to his wife:

“‘You joyfully made offerings to him and will receive blessed recompense in the future. Please let me share in it, and may we remain husband and wife just as we are now!’

“She replied, ‘You treated him cruelly and offered him oil sediment. Wherever you may be born in the future, you will surely have to endure an ugly retribution. How, then, could I form a matrimonial bond with you?’

“The husband said, ‘I, too, endured the hardships of earning our livelihood. Our possessions are held in common; you did not produce them by yourself alone. How can you say that you will not share the merit with me or become my wife? Merit is shared by us both; how could you alone enjoy it?’

“‘Very well! Even if I must become your wife in the next life, should you be ugly, I will abandon you in the night and depart!’

“‘If you leave, I will pursue you until I catch you!’

“After the husband and wife had spoken these words, they turned toward the pratyekabuddha and sincerely repented.

“The pratyekabuddha then told them:

“‘Because you husband and wife offered me oil, I was cured of my illness. Whatever aspiration you wish to make, I shall grant it according to your desire.’

“Joyfully, the husband and wife knelt upright, joined their palms, and made this vow:

“‘Venerable One, we pray that whether in the heavens or among human beings, wherever we husband and wife may be born, we may possess honor, nobility, merit, and wisdom in abundance, and that all our wishes may be fulfilled.’”

At this point, the Buddha again reminded King Bimbisara:

“You should know that the oil merchant of that time was none other than Chou-wu, and the oil merchant’s wife was Chou-wu’s wife in that life. At that time, the oil merchant reviled the pratyekabuddha, saying that his body was as ugly as a Chou-wu—a severed bamboo stump—and that his hands were like axles; moreover, when he gave the oil, his countenance was filled with anger. For this reason, he received an ugly body in retribution, exactly corresponding to the abusive words he had spoken to the pratyekabuddha.

Later, however, he recognized his fault, repented, and joyfully offered fine oil; therefore, wherever he was born, his circumstances were excellent. Because of his offering of oil, he also possessed immense strength, such that tens of millions of people could not overcome him. Furthermore, he became a wheel-turning king, enjoying the blessings of the four continents and fully partaking of the five objects of sensual desire.

Whether karma is wholesome or unwholesome, its recompense never errs. Therefore, all sentient beings should regard keeping to the Way as essential, carefully guarding body and speech, and never allowing the mind to employ them in creating evil deeds!”

When the Buddha had finished speaking, King Bimbisara, all the kings, officials, and people of the various lands, the four assemblies of disciples, devas, dragons, ghosts, and spirits—some attained spiritual realization; some attained the fruit of stream-entry, some the fruit of once-returning, some the fruit of non-returning, and even the fruit of arhatship. Some planted the causes for becoming pratyekabuddhas, while others brought forth the aspiration for bodhi and reached the stage of non-retrogression. All rejoiced, bowed reverently at the Buddha’s feet, and withdrew.