賢愚經

SUTRA OF THE WISE AND THE FOOLISH — VOLUME 12

THE SUTRA OF THE WISE AND THE FOOLISH
VOLUME 12

Chapter 54: MADHURASEṆA, SON OF MASTER ŚILPIN

Thus have I heard:
At one time, the Buddha was residing in Prince Jeta’s Grove, Anāthapiṇḍada’s Park, in the kingdom of Śrāvastī. At that time, there was a brahmin in the kingdom named Master Śilpin. His household was exceedingly wealthy, but he had no children, so he went to the Six Teachers and asked them about the causes and conditions for this. The Six Teachers said:
— According to your physiognomy, you will have no children.
Master Śilpin then returned home, put on dirty, tattered clothes, and remained sorrowful and unhappy. He thought to himself, “I have no son. Once my life ends, my house and property will belong to the king.” Having thought thus, his anguish grew even deeper. The brahmin’s wife told a bhikshuni about the matter. The bhikshuni went directly to the brahmin’s house. Seeing him sorrowful and emaciated, she asked:
— Why are you so sorrowful and emaciated?
The brahmin’s wife replied:
— Our household has no son. My husband went to ask the Six Teachers, and after examining his physiognomy, they said he would have no child. For this reason, my husband is sorrowful.
The bhikshuni then said:
— The disciples of the Six Teachers do not possess omniscience. How could they know the causes and conditions of karmic conduct? The Tathagata is still present in the world and thoroughly comprehends all dharmas of the past and future without obstruction. If he goes there and asks, he will certainly learn everything.
After the bhikshuni had departed, the wife said to her husband:
— You have heard what the reverend nun said.
His mind then opened to understanding. He put on fresh garments and went to the Buddha. Bowing his head at the Buddha’s feet, he said:
— Blessed One, is it in my destiny to have a child or not?
The Blessed One replied:
— You will have a son replete with merit and virtue. When he grows up, he will wish to renounce the household life.
Upon hearing this, the brahmin rejoiced beyond measure and said:
— So long as I have a son, even if he earnestly desires to study the Way and undergoes extreme hardship, I will accept it.
Taking that opportunity, he invited the Buddha and the bhikshu Sangha to come to his house the following day to receive a meal. The Blessed One silently accepted. The next day, the Buddha and the Sangha went together to his home. After the entire Sangha had been seated, the brahmin and his wife, united in heart and purpose, respectfully offered food and drink. When the offering was complete, the Buddha and the Sangha returned to their dwelling place. On their way back, they came upon a beautiful pond filled with clear water, and the Buddha sat down to rest. The bhikshus brought their bowls to the pond to wash them. A monkey asked Ānanda for his bowl, but Ānanda feared that it would break the bowl and therefore did not give it to him. The Buddha said to Ānanda:
— Give it to him; do not be afraid.
Obeying the Blessed One, Ānanda gave the bowl to the monkey. The monkey took the bowl, gathered honey from a tree until the bowl was full, and then offered it to the Blessed One. The Blessed One said:
— Remove the impure things from it.
The monkey immediately removed all the young bees and cleaned it thoroughly. The Buddha then said:
— Fetch water and mix it with the honey.
Following his words, the monkey fetched water and mixed it with the honey, then offered it to the Blessed One. After accepting it, the Blessed One divided it among the bhikshus so that all could partake. The monkey displayed great joy, climbing and leaping about until he fell into the pond and died. His consciousness was then conceived in the household of Master Śilpin.
The wife of Master Śilpin subsequently realized that she was pregnant. When the full term had passed, she gave birth to a son whose countenance was upright and handsome, with few equals in the world. When the child was born, all the vessels in the house spontaneously became filled with honey. Master Śilpin and his wife rejoiced beyond measure and immediately invited a physiognomist to divine whether the signs were auspicious or inauspicious. After examining the child, the physiognomist said:
— This child possesses merit and virtue and is exceedingly virtuous and gentle, without equal.
Because of this, they named him Madhuraseṇa, newly translated as “Honey Supreme.” He was given this name because honey had appeared as an auspicious sign on the day of his birth. When he grew up, the boy asked permission to renounce the household life. His parents were deeply attached to him and loved him dearly, so they did not wish to let him go. The boy pleaded with his parents, saying that if they obstructed him and would not comply with his wish, he would choose death rather than continue living in the secular world. His parents discussed the matter:
— Long ago, the Blessed One predicted that he would later renounce the household life. If we keep him here now, he may choose death. We should therefore comply with his wish.
After reaching this decision together, they said to their son:
— You may follow your aspiration.
The son rejoiced greatly and hastened to where the Buddha was staying. Bowing his head in homage, he requested permission to renounce the household life. The Blessed One said:
— Welcome, bhikshu!
His hair and beard fell away by themselves, Dharma robes appeared upon his body, and he became a śramaṇa. The Buddha then extensively taught the truths of the Four Noble Truths and the subtle and wondrous dharmas. His mind opened to understanding; he severed all fetters and attained arhatship. He then traveled among the people with the other bhikshus, teaching and transforming them. Whenever they became thirsty, he would raise his bowl into the air, and the bowl would spontaneously become filled with honey. He and the Sangha would drink, and everyone would be fully satisfied.
At that time, Ānanda asked the Buddha:
— Blessed One, what merits did Madhuraseṇa accumulate that, not long after renouncing the household life, he attained arhatship and moreover obtained whatever he wished for according to his desire?
The Buddha said:
— Ānanda, do you remember when we once received a meal at Master Śilpin’s house?
He replied:
— Blessed One, I remember.
The Buddha said:
— After receiving the meal, we returned and sat down to rest beside a pond. At that time, a monkey asked you for your bowl, fetched honey, and offered it to me. After I accepted the offering, he rejoiced, leaped about, fell into the pond, and died. Do you remember this?
Ānanda replied:
— Blessed One, I remember.
The Buddha said:
— Ānanda, that monkey was reborn as none other than Madhuraseṇa. Because he rejoiced upon seeing the Buddha accept his offering, he was born into that man’s household, possessed a handsome appearance, renounced the household life to study the Way, and swiftly attained the undefiled state.
Ānanda knelt and asked:
— Blessed One, through what causes and conditions had he been born among the monkeys?
The Buddha replied:
— Ānanda, in the distant past, during the time of Kāśyapa Buddha, there was a young bhikshu who saw another śramaṇa leap across a stream and said aloud:
— That man leaps lightly and swiftly, just like a monkey.
When the śramaṇa heard these words, he said:
— Do you know who I am?
The young bhikshu replied:
— I know you, Master. You are a śramaṇa and a disciple of Kāśyapa Buddha. How could I not know you?
The śramaṇa then said:
— Do not call me a śramaṇa in name only. I am fully endowed with all the fruits of a śramaṇa.
When the young bhikshu heard this, the hairs on his body stood on end. He prostrated himself with all five limbs touching the ground and begged for forgiveness in repentance. Because he repented of his past fault, he did not fall into hell, but for five hundred lifetimes he was continually born as a monkey. Because in a former life he had renounced the household life and upheld the precepts, he was now able to encounter me, cleanse and purify his mind through the teachings, and bring all suffering to an end.
The Buddha further said to Ānanda:
— The young bhikshu of that time was none other than the present Madhuraseṇa.
At that time, Ānanda and the entire great assembly, upon hearing the Buddha speak of these former lives, felt both joy and sorrow and said together:
— The karma of body, speech, and mind must indeed be carefully guarded. Because that young bhikshu failed to guard his speech, he had to undergo such karmic retribution.
The Buddha said:
— Ānanda, it is exactly as you have said.
The Buddha then extensively taught the fourfold assembly the dharmas for purifying body, speech, and mind and completely eliminating the defilements of the mind. After hearing the teaching, some attained the fruit of stream-entry, some the fruit of once-returning, some the fruit of non-returning, and some arhatship. Others aroused the aspiration for unsurpassed perfect enlightenment, while still others attained the stage of non-retrogression. The entire assembly rejoiced greatly upon hearing the Dharma, paid homage, and respectfully practiced it.

Chapter 55: DANḌIN

Thus have I heard:
At one time, the Buddha was residing in the city of Rājagṛha, in the Bamboo Grove. At that time, in the kingdom of Kosala, there was a householder named Dharmagupta who belonged to a wealthy family but had no children. He prayed at every shrine of the wondrous deities throughout the kingdom, asking for a son. His sincere devotion moved the spirits, causing his wife to

his wife became pregnant. When her term was fulfilled, she gave birth to a son whose dignified and handsome appearance was rarely seen in the world. The father invited a physiognomist to examine whether the signs were auspicious or inauspicious. The physiognomist said:

— This child possesses exceedingly great merit and virtue.

Because of this, he was named Dan-di-ly. When he grew up, his parents passed away. At that time, King Prasenajit bestowed upon Dan-di-ly the title formerly held by his father. As soon as he received the royal appointment, his house was transformed entirely into the seven precious substances, and all his granaries and treasuries naturally became filled to overflowing with every kind of provision.

At that time, Prince Virudhaka suffered from a fever, and his body grew emaciated. The royal physicians said that only by grinding ox-head sandalwood into powder and applying it to his body could he recover. The king immediately issued an order: “Whoever in the entire kingdom brings ox-head sandalwood to the king shall be rewarded with one thousand taels of gold.” The decree was proclaimed everywhere, but no one brought any. Then a man reported to the king:

— Your Majesty, in the kingdom of Kosala there is an elder named Dan-di-ly whose household possesses a great quantity of that wood.

Upon hearing this, the king personally rode in his carriage to the gate of Dan-di-ly’s residence. The gatekeeper went inside and announced:

— Elder, King Prasenajit is outside the gate.

The elder was delighted and hurried out to welcome him, inviting the king into the house. The king saw that the outer gate was made entirely of pure silver. Upon entering, he saw young women whose beautiful and well-formed faces were rarely seen in the world. They sat upon silver couches and wove with threads of silver. Ten young maidens stood in attendance on either side. The king then asked:

— Are you married?

They replied:

— Your Majesty, we are not.

The king continued to ask the elder:

— What duties do these young maidens perform?

Dan-di-ly explained everything clearly and in full. He then invited the king through another inner gate, which was made entirely of blue vaidurya. In this house as well were young women of dignified appearance, even more beautiful than the previous ones, standing in attendance on the left and right. Proceeding still farther within, the king saw buildings made entirely of pure gold. Inside were also young women whose lovely faces surpassed those of the previous group. They sat upon couches woven with threads of pure gold, while attendants stood on either side. The king again asked:

— Are these women your concubines?

He replied:

— Your Majesty, they are not.

Entering yet another row of inner buildings, the king saw a floor of vaidurya, clear and translucent like water. The hall was carved with images of aquatic creatures and other animals. When the wind blew, their reflections appeared to move and sway upon the floor. The king became suspicious and afraid, and asked:

— Is this water, or is there a pond upon the floor?

Dan-di-ly said:

— Your Majesty, it is not so. This is dark-colored vaidurya.

The elder immediately reached out his hand and pointed. The seven precious substances, bracelets, and other ornaments lay all over the floor, extending until they covered the base of the wall. Seeing this, the king was greatly delighted and entered together with him, ascending the palace made of the seven precious substances.

Dan-di-ly and his wife sat upon a couch of dark-colored vaidurya. There was another exquisitely fashioned couch upon which they invited the king to sit. Suddenly, tears welled up in the eyes of Dan-di-ly and his wife. The king asked:

— Why are the two of you weeping? Is something displeasing you?

The husband and wife replied:

— Your Majesty, your coming here is indeed a most auspicious event. It is only because your garments carry the smell of smoke, causing tears to flow from our eyes. It is not that we are displeased with Your Majesty.

The king then asked:

— Do you not burn fire in your house?

They replied:

— Your Majesty, we do not.

The king asked:

— Then what do you use to cook your meals?

They replied:

— Your Majesty, whenever we wish to eat, a hundred delicious dishes naturally appear before us. There is no need to cook them.

The king asked again:

— Then, when night falls, what do you use for illumination?

They replied:

— Your Majesty, we use a mani jewel.

Dan-di-ly then ordered all the doors closed and brought forth the mani jewel, which shone as brightly as daylight. Dan-di-ly knelt and asked the king:

— Your Majesty, why did you trouble yourself to condescend to come here in person?

The king said:

— My son, Crown Prince Virudhaka, is gravely ill and needs ox-head sandalwood for medicine. Therefore, I have come to request some from you.

Dan-di-ly was delighted and entered the treasury. All kinds of objects, pearls, and the seven precious substances shone brilliantly, and the quantity of ox-head sandalwood was beyond calculation. He asked the king:

— How much does Your Majesty require?

The king replied:

— Only two pieces will be sufficient.

The king then ordered his attendants to carry them back to the royal palace ahead of him and asked:

— Have you ever met the Buddha?

Dan-di-ly replied:

— What is a Buddha?

The king said:

— Have you not heard the name of the Buddha? He was the prince of the kingdom of Kapilavastu, the son of King Suddhodana. On an excursion beyond the city, he saw old age, sickness, and death. Becoming disenchanted, he left the royal palace, renounced the household life, and trained in the Way. After attaining enlightenment, he was called the Buddha. He possesses the thirty-two excellent marks and eighty minor characteristics, and his wisdom and supernormal powers are supreme and unequaled. Because he is the Most Honored One among devas and humans, he is called the Buddha.

Upon hearing this, Dan-di-ly gave rise to reverence and asked the king:

— Your Majesty, where is he now?

The king replied:

— He is in Rajagriha, in the Bamboo Grove.

After the king departed, Dan-di-ly went to pay homage to the Buddha. When he beheld the Buddha’s majestic countenance, it surpassed the king’s praises ten thousandfold. Filled with joy, he bowed with his head and face to the Buddha’s feet and inquired after his dwelling and daily well-being. The Buddha taught him the Dharma. After listening, he attained the fruit of stream-entry. He then knelt, joined his palms, and requested permission to renounce the household life. The Buddha consented, saying:

— Welcome, bhiksu!

His hair and beard fell away, and the clothes he was wearing transformed into monastic robes. The Buddha further taught him the Dharma of the Four Noble Truths. All the defilements of his mind were purified, and he became an arhat.

Then Ananda and the bhiksus joined their palms and asked the Buddha:

— World-Honored One, what merit did the bhiksu Dan-di-ly create that, although born in the human realm, he enjoyed the blessings and prosperity of the heavens, yet did not crave worldly pleasures, renounced the household life to cultivate the Way, and before long attained its fruit?

The Buddha said:

— Ananda, listen attentively!

Ninety-one kalpas ago, a Buddha named Vipasyin appeared in the world. After that Buddha entered nirvana, during the age of the semblance Dharma, five bhiksus conferred and made an essential agreement, wishing to find a secluded place where they could practice the Way together. They saw a marsh near a forest where there was a clear spring. At that time, they urged one of the bhiksus:

— We are about to leave the city and go deep into the forest to cultivate. It will therefore be extremely difficult to go on alms rounds. You should remain behind to cultivate merit and provide offerings for us.

That bhiksu agreed and went everywhere soliciting support and encouraging donors. Each day he brought food so that the other four could peacefully devote themselves to cultivating the Way.

Within ninety days, the five attained the fruit of the Way. With one mind, they said to the bhiksu who had remained behind to cultivate merit:

— Because you took care of us and enabled us to cultivate in peace, we have now attained the fruit of the Way. Whatever aspiration you have, you may now make your vow.

At that time, the bhiksu was greatly delighted and said:

— Then may I, in future lives, be the wealthiest among devas and humans. May everything I desire arise naturally without effort. May I also encounter a noble teacher, hear the Dharma, swiftly purify my mind, and attain the fruit of the Way.

The Buddha said:

— Ananda, the bhiksu of that time is now Dan-di-ly. Because of the conditions created by making offerings to the four bhiksus, throughout ninety-one kalpas he was born among devas and humans, wealthy and honored, and was never born into poverty, lowliness, or servitude. Now he has encountered me and has been guided to liberation.

When Ananda and the bhiksus had heard the Buddha speak, they were all greatly encouraged and diligently cultivated. Some attained the first fruit through the fourth fruit, while others aroused the vast resolve and reached the stage of non-retrogression. Each of them was exceedingly

They rejoiced, bowed in homage, and respectfully practiced the teaching.

Chapter 56: ELEPHANT PROTECTOR

Thus have I heard:

Once, the Buddha was staying at Anathapindika’s Garden in the Jeta Grove, in the kingdom of Sravasti. At that time, in the kingdom of Magadha, there was an elder whose wife gave birth to a son. The child was endowed with handsome features and was exceedingly lovable. On the day of his birth, a golden elephant spontaneously appeared in the family’s treasury. His parents were overjoyed and invited a physiognomist to their home to examine the child and give him a name. Seeing that the infant possessed the marks of great merit, the physiognomist asked his parents:

— Did any auspicious sign appear on the day this child was born?

They replied:

— A golden elephant spontaneously appeared in the treasury at the very moment the child was born.

Thereupon, the physiognomist named him Elephant Protector. As the child grew day by day, the elephant grew along with him. When the boy began to toddle, the elephant also began to walk. Wherever he went, coming or going, they were never apart. When the elephant was not needed, it remained in the house. Whenever it relieved itself, only pure gold came forth.

One day, Elephant Protector went out for amusement with five hundred sons of elders. Each boasted of the marvels found in his own household. One said, “In my house, the seats and beds are all made of the seven precious substances.” Another said, “The gardens and groves of my household are likewise made of precious jewels.” Yet another said, “My family’s treasuries and granaries are filled with all kinds of precious goods.” Thus they compared the many treasures they possessed.

At that time, Elephant Protector said:

— When I was born, a golden elephant spontaneously appeared in my home. As I grew up, it always remained beside me and never disobeyed my wishes. I often ride it wherever I wish to go for pleasure. Whether I want it to move swiftly or slowly, it does exactly as I please. Most extraordinary of all, whenever it relieves itself, it produces only pure gold.

Prince Ajatasatru was also among the group. When he heard Elephant Protector speak thus, he thought to himself, “When I become king, I will seize his elephant.” After Prince Ajatasatru ascended the throne, he summoned Elephant Protector and ordered him to bring his elephant to the royal court. Elephant Protector’s father then said to his son:

— King Ajatasatru is violent, unrighteous, greedy, and miserly. In his brutality, he even imprisoned his own royal father, to say nothing of others. He has summoned you because he covets your elephant and intends to seize it.

His son replied:

— This elephant cannot be taken by force.

The father and son then mounted the elephant together and went to pay homage to the king. The gatekeeper reported to the king:

— Your Majesty, Elephant Protector and his father have arrived on their elephant and are waiting outside the palace gate.

The king said:

— Let them ride the elephant inside.

The gatekeeper went out and told Elephant Protector and his father to ride the elephant directly into the inner palace. They then dismounted, knelt, bowed, and respectfully inquired after the king’s well-being. The king was greatly pleased. He ordered them to be seated, provided them with food and drink, and conversed with them for a while. When the father and son bowed and took leave of the king, the king ordered Elephant Protector to leave the elephant behind and not take it home. Elephant Protector cheerfully obeyed the king’s command and walked out of the palace.

Before long, the elephant sank into the ground and emerged outside the palace gate. The father and son mounted it and returned home. Elephant Protector thought to himself, “The king is unrighteous and imposes punishments without reason. Because of this elephant, he may bring harm upon me. Now, while the Buddha is still in the world, bestowing compassionate blessings upon all beings, it would be better for me to leave home and cultivate the pure life.”

Having thought thus, Elephant Protector went to his father and said:

— Father, I wish to enter the path. I pray that you and Mother will grant me permission.

He then mounted the golden elephant, bade farewell to his parents, and departed. Arriving at the Jeta Grove Monastery, he met the Blessed One. Elephant Protector bowed his head in homage and declared his aspiration. The Buddha accepted him, saying:

— Welcome, bhiksu!

Elephant Protector’s hair and beard fell away by themselves, Dharma robes appeared upon his body, and he became a sramana. The Buddha taught him the essential Dharma of the Four Noble Truths. Elephant Protector’s mind awakened, and he attained the fruit of arhatship.

He dwelt with the other bhiksus in the forest, contemplating and cultivating the path, while the golden elephant always remained before him. When the people of Sravasti heard that there was a golden elephant in the forest, they competed with one another to come and see it. Their noisy commotion disturbed the bhiksus’ peaceful cultivation of the path. The bhiksus went to the Buddha and said:

— Blessed One, because the golden elephant follows Bhiksu Elephant Protector, people constantly gather to see it, creating a noisy disturbance. We pray that the Blessed One will instruct us.

The Buddha summoned Bhiksu Elephant Protector and said:

— You should now send the elephant away.

Elephant Protector replied:

— Blessed One, I have tried to send it away, but it refuses to leave.

The Buddha told him:

— You may say to it, “I no longer have any use for you.” If you say this three times, the elephant will disappear.

Elephant Protector obeyed the Blessed One’s instruction and said to the elephant three times, “I no longer need you.” The elephant immediately sank into the earth and disappeared.

The bhiksus found this exceedingly wondrous and asked the Blessed One:

— Blessed One, what merit did Bhiksu Elephant Protector cultivate in the past, and what roots of goodness did he plant in the field of merit, that he has received such abundant blessings? Out of compassion, may the Blessed One explain this to us.

The Buddha told Ananda and the bhiksus:

— If sentient beings plant even a few roots of goodness in the field of merit of the Three Jewels, they will receive immeasurable fruits. In the past, during the time of Kasyapa Buddha, people had a lifespan of twenty thousand years. After that Buddha had completed his work of teaching and transforming beings, he relinquished his body and entered nirvana. His body was cremated, his relics were distributed, and stupas were erected in many places.

At that time, there was a stupa containing an image of a bodhisattva who had descended from Tusita Heaven, riding an elephant, to enter his mother’s womb in the human realm. A small part of the elephant image’s hide had become damaged. A man circumambulating the stupa saw the damaged hide and thought, “This is the elephant ridden by the bodhisattva, and it is now injured. I should mend it.” He then took golden-colored clay and applied it to the damaged place. On that occasion, he made this vow: “May I, in future lives, always be born into noble and wealthy families, with riches that can never be exhausted.”

After that man died, he was born in heaven. When his celestial lifespan was exhausted, he was reborn in the human world. He was always born into wealthy families, possessed an upright and handsome appearance surpassing that of ordinary people, and was constantly attended by a golden elephant.

The Buddha said:

— Ananda, you should know that the man who repaired the elephant was none other than the present Elephant Protector. Because he repaired the elephant in a former life, from that time until now, whether born in heaven or among human beings, he has naturally received precious riches. Moreover, because he had the karmic affinity of reverently serving the Three Jewels, he has now encountered me, received my teaching and transformation, completely purified all the defilements of his mind, and attained the fruit of arhatship.

At that time, when Ananda and the entire assembly heard the Buddha’s words, there was no one who did not clearly understand. Some attained the fruits of stream-entry, once-returning, non-returning, or arhatship. Some brought forth the aspiration to seek unsurpassed, perfect enlightenment, while others attained the stage of non-retrogression. Everyone rejoiced, bowed in homage, and respectfully practiced the teaching.

Chapter 57: BAVARI

Thus have I heard:

Once, the Buddha was staying on Vulture Peak near the city of Rajagrha, together with one thousand two hundred and fifty disciples.

At that time, the king of Varanasi was named Brahmadatta. In his court was a chief minister who had a son endowed with all thirty-two excellent marks. His body was golden in color, and his bearing was dignified and imposing. When the chief minister saw that his son was thus, he was overjoyed and immediately invited a physiognomist to examine the child. As soon as the physiognomist saw him, he exclaimed in praise:

— How extraordinary! He possesses all the excellent marks and has supreme merit. In the future, this child’s wisdom and understanding will surpass those of others.

The chief minister rejoiced even more and wished to give the child a name. The physiognomist then asked:

— Since the child was born, have there been any unusual signs?

The minister replied:

— There has been something most extraordinary. His mother was originally not of a gentle and virtuous disposition, but from the time she conceived him, her nature changed completely. She became compassionate toward those who suffered and helped support and nurture the poor...

The physiognomist joyfully said:

— This is the aspiration of the child.

Accordingly, he was named Maitreya. His parents loved him beyond measure, and the child’s fame spread far and wide. When the king heard of this, he became afraid and secretly thought:

“This child clearly possesses excellent marks and features. If he should become a person of exalted virtue, he will surely seize my throne in the future. Before he reaches adulthood, I should take precautions and eliminate him; otherwise, calamity will certainly arise later.”

Having devised this plan, the king immediately commanded the minister:

— I have heard that you have a son of extraordinary appearance. Can you bring him here so that I may look upon him?

At that time, when those within the royal palace learned of the king’s scheme, they were deeply distressed, as though plunged into boiling water and scorching fire. The child had a maternal uncle named Bavari, who lived in the land of Pataliputra and served as the royal preceptor. He was intelligent and widely learned, with profound wisdom and understanding, and possessed exceptional abilities. Five hundred disciples regularly came to study under him.

The minister cherished his son greatly and feared that the king would harm him. He therefore secretly devised a plan and sent someone to carry the child away on an elephant and entrust him to his uncle. When the uncle saw Maitreya’s excellent marks, his heart rejoiced, and he lovingly raised and cared for him.

As the child gradually grew, his uncle instructed him in his studies. What he learned in a single day was equal to what others learned in an entire year. Before long, he had mastered the scriptures and writings. When Bavari saw that his nephew had attained such mastery of the texts in so short a time, he wished to hold a feast to make his fine reputation known. He sent one of his disciples to Varanasi to tell the minister that his son’s learning was more precious than jewels and had now reached accomplishment, and that his uncle wished to hold a celebratory feast.

Halfway there, this disciple heard people speak of the Buddha’s immeasurable virtue. Filled with admiration and wishing to behold him, he set out for the Buddha’s dwelling place. Along the way, however, he was seized and devoured by a tiger. Because of his wholesome intention, he was reborn in the Heaven of the Four Heavenly Kings.

Bavari gathered together all the wealth he could muster to prepare a great feast and invited the brahmins. Everyone assembled, and many skillfully prepared, delicious, and rare foods were set forth. After entertaining them, he made a great offering, giving each person five hundred gold coins. When the almsgiving was complete and all his wealth had been exhausted, a brahmin named Rudraka arrived last. Meeting Bavari, he said:

— Although I arrived too late to partake of the meal, you should nevertheless give me five hundred gold coins.

Bavari replied:

— My wealth has been exhausted. I truly cannot provide anything more for you.

Rudraka said:

— I came because I heard that you were holding an almsgiving. Why, then, have I received nothing at all? If you defy me and give me nothing, seven days from now your head will split into seven pieces.

When Bavari heard these words, he thought to himself:

“There are evil spells and other poisonous arts in the world. This matter cannot be taken lightly. Even if his threat can come true, all my wealth has already been exhausted, and there is nothing I can do.”

Thinking thus, he became sorrowful and afraid. The disciple who had previously died and been reborn in heaven saw from afar that his teacher was sorrowful, haggard, and without recourse. He immediately flew down from heaven, appeared before his teacher, and asked:

— Master, why are you sorrowful?

The teacher then related the entire affair. After hearing it, the deva said to him:

— Rudraka does not understand the Dharma of the Head. He is an ignorant man living within the deluded net of erroneous and evil views. How could he possibly harm you? Please do not grieve over this matter. Now only the Buddha can explain the Dharma of the Head. He is the unsurpassed Dharma King and is worthy of refuge.

When Bavari heard the deva speak of the Buddha, he further asked:

— What kind of person is the Buddha?

The deva replied:

— The Buddha was formerly born in Kapilavastu as the son of King Suddhodana. He emerged from his mother’s right side and walked seven steps, receiving the veneration of devas and humans. He possessed the thirty-two excellent marks and the eighty minor characteristics, and his radiance illuminated heaven and earth. Sakra, Lord of the Devas, and Great Brahma attended upon him, while thirty-two auspicious signs filled heaven and earth.

“Physiognomists examined him and made two predictions: First, if he remained at home, he would become a wheel-turning sage-king. Second, if he left the household life, he would become a Buddha. After he grew up, having seen old age, sickness, and death, he took no delight in the royal throne. He crossed beyond the palace walls and abandoned his kingdom. For six years he practiced austerities. Then, seated beneath the Bodhi tree, he utterly vanquished one billion eight hundred million maras.

“At midnight, he attained the Three Knowledges, the Six Supernormal Powers, the Ten Powers and fearlessnesses, and all the Eighteen Distinctive Qualities. He went to Varanasi and turned the Dharma wheel for the first time for the five brothers headed by Kaundinya, who extinguished all outflows. Eighty thousand devas attained the pure Dharma eye, and innumerable devas and humans generated the resolve to seek unsurpassed enlightenment.

“He next went to Magadha and liberated the three Kasyapa brothers of Uruvilva, Sariputra, Maudgalyayana, and others. Altogether, one thousand two hundred and fifty bhiksus became his disciples, and they were called the Sangha. His merit, virtue, wisdom, and abilities are beyond measure. In brief, he is called the Buddha. He is presently dwelling in Rajagrha, on Vulture Peak.”

When Bavari heard this praise of the Buddha, he thought to himself:

“There must indeed be a Buddha. It is recorded in our scriptures that when a Buddha appears in the world, heaven and earth tremble and a sage will be born. Now this has truly occurred; it seems that this must be he.”

He immediately sent Maitreya and sixteen others to meet Gautama. Upon seeing the Buddha’s excellent marks and beholding that he possessed all the characteristics, Maitreya mentally devised questions with which to test him:

“My teacher Bavari possesses several marks, while I myself possess two: glossy blue-black hair and a broad, long tongue. If he knows this, I shall question him further. My teacher Bavari is one hundred and twenty years old this year. If he knows this, I shall question him still further. What lineage does my teacher belong to? He should know that my teacher is of the brahmin lineage. If he knows this, I shall question him still further. How many disciples does my teacher Bavari have? As for me, I have five hundred disciples. If he can answer and knows that number, then he is certainly the Buddha.”

Maitreya first arrived at Rajagrha, near Vulture Peak. There he saw a footprint of the Buddha bearing the mark of a thousand-spoked wheel, as distinct as though seen in broad daylight. He immediately asked the people:

— Whose footprint is this?

Someone replied:

— This is the Buddha’s footprint.

Maitreya’s party, filled with reverence and admiration, lingered beside the footprint. At that time, a bhiksuni named Ksatra placed a dead insect in the Buddha’s footprint and showed it to Maitreya’s party, saying:

— You all revere and admire this footprint. Yet is it not strange that you trample living beings to death?

Maitreya and the others came forward to look. Seeing that it was a venomous insect, they asked the bhiksuni:

— Whose disciple are you?

The bhiksuni replied:

— I am a disciple of the Buddha.

Maitreya’s party then said among themselves:

“Among the Buddha’s disciples there is also such a person as this.”

They gradually proceeded to the Buddha’s dwelling place. From afar, they saw the Blessed One’s brilliant radiance and his resplendent marks. The Buddha then extended his long tongue, covering his entire face. Through his spiritual power, he also enabled them to behold his concealed male organ. Having seen all his marks, they rejoiced even more. In accordance with his teacher’s instructions, Maitreya then expressed the questions conceived in his mind:

— My teacher Bavari also possesses several marks.

The Buddha immediately answered from afar:

— Your teacher Bavari possesses only two marks. The first is

his hair is blue-black and lustrous; second, his tongue is broad and long.
Having heard this clearly, Maitreya wished all the more to question him:
— How old is my teacher Bāvarī this year?
The Buddha replied:
— Your teacher Bāvarī is one hundred and twenty years old this year.
Although he had heard this, he still wished inwardly to challenge him:
— To what lineage does my teacher Bāvarī belong?
The Buddha replied:
— Your teacher Bāvarī belongs to the brahmin caste.
Having heard this, Maitreya questioned him further:
— How many disciples does my teacher Bāvarī have?
The Buddha replied:
— Your teacher Bāvarī has five hundred disciples.
At that time, after the assembly heard the Buddha speak, they were greatly astonished: “The Tathagata alone is speaking these words.” The disciples then knelt and asked the Buddha:
— Blessed One, why do you speak in this way?
The Buddha told the bhikshus:
— There is a man named Bāvarī in the land of Pāṭaliputra. He sent sixteen disciples to test my marks. Because they formed these thoughts in their minds, I answered them all fully.
At that time, Maitreya’s group heard that the Buddha’s answers to their challenges were true and not mistaken in the slightest. Deep reverence arose in them, and they went to where the Buddha was dwelling, bowed their heads at his feet, and sat to one side. The Buddha taught them the Dharma, and all sixteen attained the purified Dharma eye. Rising from their seats, they wished to request ordination.
The Buddha said:
— Come, bhikshus!
Their hair and beards fell away by themselves, Dharma robes appeared upon their bodies, and they became śramaṇas. The Buddha then employed further skillful means to teach them the Dharma, and all sixteen attained arhatship.
Maitreya and his companions then discussed among themselves:
— Our teacher Bāvarī is far away, so someone should be sent back to inform him of these events. Among the sixteen was a man named Tissu, the son of Bāvarī’s elder sister. They sent him back to convey the news. He returned to Bāvarī’s country and related everything he had heard and seen. When Bāvarī heard it, his heart rejoiced. He immediately rose from his seat, joined his palms, knelt facing Rājagṛha, and spoke with utmost sincerity:
— It is exceedingly difficult to encounter a Noble One in this world. I long to behold your honored countenance and receive your holy instruction, but I am already old, and my hands and feet are no longer strong. Although my heart is sincere, I cannot reach you by myself. The Blessed One possesses great compassion and knows the thoughts of beings. I humbly pray that you will condescend to come here and deliver me.
The Tathagata knew his intention. In the brief time it takes to bend and extend an arm, he arrived before him. Having completed his homage, Bāvarī raised his head and saw the Blessed One. Delighted and astonished, he bowed, offered greetings, invited the Buddha to be seated, and stood respectfully in attendance. The Buddha taught him the Dharma, and he attained the fruit of non-returning. The Blessed One then returned to Vulture Peak.
Now King Śuddhodana heard that the Buddha had attained enlightenment and was traveling everywhere to teach, bringing deliverance to many places. His heart was filled with longing, and he wished to see him. He therefore said to Udāyin:
— Go to the Buddha and convey my intention to Siddhārtha: “Since you have attained the Way, you should return. I vow to follow your teachings.”
When Udāyin reached the Buddha, he conveyed the king’s intention. The Buddha consented and promised to return in seven days. Udāyin joyfully returned and reported the news. Upon hearing it, King Śuddhodana said to his ministers:
— Udāyin has come to tell us that the Buddha will return.
The king ordered the interior of the city to be splendidly prepared and thoroughly cleansed. The roads were cleared, banners and streamers were erected everywhere, and flowers and incense were prepared as offerings. When the adornments were complete, the king and his ministers went forty miles outside the city to welcome the Blessed One.
At that time, the Tathagata was accompanied by the entire great assembly. Eight Vajra Strongmen stood in the eight directions; the Four Heavenly Kings went before him to lead the way; Śakra, together with the devas of the Desire Realm, attended on the left side of the road; and the Sangha of bhikshus followed in orderly ranks. The Buddha stood in the midst of the great assembly and emitted a great radiance that illuminated all heaven and earth, surpassing the sun and moon.

Together with the whole assembly, he traveled through the sky. As they drew near the king, they descended until they were at the height of a person’s head. The king, his relatives and subjects, the queen, and the palace women saw the great assembly resplendent in yellow robes, with the Buddha standing in their midst like the moon surrounded by stars.

The king was overjoyed and involuntarily bowed down in homage. After exchanging greetings, they returned together to the country and stayed at the Nyagrodha Monastery. According to the laws of the land at that time, men and women were kept apart.

The king and his male subjects heard the Dharma every day, and upon hearing it they awakened; very many were delivered. The women, however, harbored resentment: “Although the Buddha and the great assembly have returned to the country, the men are fortunate enough to see and hear them, while we women cannot partake of this blessing.” Knowing their thoughts, the Buddha said to the king:
— From now on, let the whole country be released from its duties to hear the Dharma for one hour each day.
From that time onward, through the Buddha’s grace, very many women were delivered. At that time, the Buddha’s maternal aunt Mahāprajāpatī had personally woven a length of yellow silk after the Buddha left home to become a monastic. Thinking of him in her heart, she had waited only for the Buddha. Now that she had met him, she rejoiced greatly, took that length of silk, and offered it to the Tathagata. The Buddha said:
— Gautamī, take this silk and offer it to the Sangha.
Mahāprajāpatī then said to the Buddha:
— Ever since the Buddha left home, whenever I thought of you, I personally wove this silk, single-mindedly awaiting the Buddha. I humbly pray that you will compassionately accept it from me.
The Buddha told his maternal aunt:
— I know that you have been single-minded, but I wish you to give it to the Sangha, for then the merit and blessings you receive will be exceedingly great. Knowing this, I have advised you accordingly.
The Buddha further said:
— If a donor makes all sixteen kinds of individual invitations, although that donor gains merit and blessings, they are still not great. What are the sixteen? Eight bhikshus and eight bhikshunīs. This is not equal to inviting four members from within the Sangha, whose meritorious blessings are far greater. The former does not amount to even one-sixteenth of the latter. In the future age of the Dharma’s decline, when the Dharma is about to perish completely, even if bhikshus support wives and children, four or more are still called a Sangha and should be revered as one would revere Śāriputra, Maudgalyāyana, and the others.
Mahāprajāpatī’s mind then opened to understanding. She took the robe and offered it to the Sangha. It was presented to each member in order, but no one wished to accept it.

When it reached Maitreya, he accepted it. Afterward, the Blessed One and the Sangha of bhikshus traveled to Vārāṇasī to teach and guide the people. At that time, Maitreya wore the yellow silk robe.

His bodily marks were upright and handsome, his countenance shone with a golden-purple hue, and his robe suited his person, making his dignified bearing clearly manifest. He entered Vārāṇasī intending to seek alms. Upon reaching a broad avenue, he stood holding his bowl.

When the people saw his appearance, they gathered around and gazed at him without tiring. Although they all admired and revered him, no one offered him food. A bead-stringer saw Maitreya and greatly admired him.

— I already sent someone to speak to you twice and even entrusted the matter to you, yet now you will not do as I require.

He immediately sent someone there once more, instructing him to take the money along and, if the man had not yet strung the pearls, to bring the jewels back.

When the messenger arrived to inquire, the craftsman was still listening to the Dharma. Learning that the jewels had not yet been finished, the messenger urgently demanded them back. Having no alternative, he returned them to him. The pearl-stringer remained before Maitreya, sitting and listening to the Dharma without any weariness of mind.

The pearl-stringer’s wife became angry and scolded her husband:

— By enduring hardship for only a short while, you would have earned one hundred thousand coins. We could have used them to purchase household necessities, for our home truly lacks many things. Yet you cared only to listen to the pleasing words of a śramaṇa and thereby lost this financial gain.

Hearing his wife’s words, the husband felt remorse. Knowing his thoughts, Maitreya said:

— Would you now be willing to accompany me to the monastery?

He replied:

— Yes.

The two then went together to the monastery. As they were about to enter the assembly of the Sangha, Maitreya asked the Sangha:

— If a donor invites a śramaṇa of pure moral discipline to his home and makes offerings to him, would the benefit obtained equal one hundred thousand coins?

At that time, Venerable Kaundinya said:

— Suppose someone were to obtain one hundred carts filled with jewels. The merit and benefit thereof would still not equal those obtained by inviting a śramaṇa of pure moral discipline to one’s home and making offerings to him. The benefit gained would be exceedingly great.

Then Venerable Aniruddha said:

— Suppose one were to obtain all the treasures throughout the four continents. Even that would not equal the benefit gained by inviting a śramaṇa of pure moral discipline to one’s home and making offerings to him; that benefit would be vastly and supremely greater. Why is this so? Through my own realization, I recollect that ninety-one kalpas ago there was a Buddha named Vipasyin. After he entered nirvana and his scriptural Dharma had completely disappeared, there was a great kingdom in Jambudvipa called Varanasi.

At that time, there lived in the kingdom a merchant whose household was exceedingly wealthy and lacked nothing. He had two sons, both upright and handsome in appearance. The elder was named Lệ-tra, and the younger A-lệ-tra. As their father was approaching the end of his life, he instructed his two sons:

— I surely cannot escape death. After I pass away, you brothers should remember to honor one another, remain united in heart and strength, and never live separately. Why is this? A single strand of silk cannot bind an elephant, but many strands joined together can subdue one. A single blade of grass cannot sustain a fire by itself, but many blades gathered into a bundle will burn for a long time. You brothers are likewise. You must assist and rely upon one another. Then outsiders will be unable to harm you, and through diligence within the household, the family estate will prosper more each day.

After giving these instructions, he breathed his last and died. Obeying their father’s words, the brothers lived together for a time.

Later, A-lệ-tra’s wife thought to herself, “Now that we live together with the elder brother’s family, we receive no special consideration. If we lived separately, each of us could strive on our own. Our relations would no longer be difficult, and we could establish a household of our own.” Having thought this, she spoke to her husband, A-lệ-tra. When he heard his wife’s words, the younger brother said that this could not be done. His wife, however, continued to plead with him and offered lengthy arguments. A-lệ-tra brought the matter before his elder brother. The elder brother repeated their father’s instructions and said that such a thing was impossible.

Nevertheless, A-lệ-tra’s wife urged her husband every day, until he was compelled to tell his elder brother that they must live separately. After they separated, A-lệ-tra’s wife behaved freely and recklessly, gathering friends for extravagant feasting and drinking without regard for propriety. In less than a few years, all the wealth and property in their household had been exhausted. Impoverished and with no means of livelihood, A-lệ-tra went to his elder brother to ask for help. His elder brother gave him one hundred thousand coins, which he took home and spent completely. He then returned to ask again. This happened six times, and altogether his elder brother gave him six hundred thousand coins.

Later, when he came yet again to beg for help, his elder brother rebuked him:

— You forgot our father’s teaching and refused to heed his words. After only a few years, you demanded to live separately and then spent without restraint. I cannot give you any more. Until now, I have already given you altogether six hundred thousand coins, yet you still do not know contentment and have returned to ask again. Today I shall give you another one hundred thousand coins. Whether you can support yourself with it or not, do not come to ask me again.

Having been rebuked, the younger brother took the money and returned home in shame. Husband and wife reformed themselves and became diligent and frugal. Their property steadily increased, and eventually they grew wealthy and lacked nothing.

The elder brother, Lệ-tra, however, suffered a decline and went bankrupt. His wealth and possessions were dispersed, and his household became poor, with no means of livelihood. He then went to his younger brother to ask for a little money. The younger brother gave him nothing, but instead became angry and resentfully said:

— Have you never known poverty before? Why have you come to beg from me?

Having said this, he did not even give his elder brother any food or drink. The elder brother returned home and reflected, “How terrifying is this life within birth and death! Though we are brothers born of the same parents, he does not remember the kindness by which he was sustained—how much less could one expect from others?” Pondering the matter deeply, Lệ-tra immediately became disenchanted with the world. He left home and entered the mountains, where he sat quietly and contemplated the arising and cessation of all dharmas. His mind awakened, and he became a pratyekabuddha. Majestic in deportment, he then entered the city to beg for alms.

At that time, the people were suffering from famine, and alms were difficult to obtain. Meanwhile, the younger brother, A-lệ-tra, later became impoverished and had to gather firewood each day and sell it to support his wife and children.

One morning, as he entered through the city gate, he encountered the pratyekabuddha, majestic in deportment, entering the city to beg for alms. A-lệ-tra went on to gather firewood. When he returned to the city gate, he saw the pratyekabuddha coming back with an empty bowl. He thought to himself, “This is a noble man. Early this morning I saw him enter the city, so why is he now returning with an empty bowl? If he accompanies me home, I shall offer him food.” Having thought this, he continued on his way.

The pratyekabuddha perceived the younger brother’s intention and followed him to the gate of his house. When A-lệ-tra saw the pratyekabuddha, his heart filled with joy. He immediately prepared a seat, invited him to sit, and personally offered him food. The pratyekabuddha then said to A-lệ-tra:

— You too are hungry and thirsty. We should divide the food and eat it together.

A-lệ-tra replied:

— We worldly people eat without fixed hours, whereas you take food only once a day. Please accept it.

The pratyekabuddha then accepted the meal, deeply moved by the donor’s utmost sincerity. In a time of severe famine, when even fathers and sons could not aid one another, he had cut into his own sustenance to make this offering. At that very moment, the pratyekabuddha rose into the air. Fire and water issued from his body as he manifested supernatural powers. He then returned before A-lệ-tra and said:

— Whatever aspiration you wish to make shall be fulfilled according to your desire.

Seeing these miraculous transformations, A-lệ-tra rejoiced and, with utmost sincerity, made this vow: “May all beings possess abundant wealth, and may I, life after life, never suffer want. Whatever I desire, may it arise according to my wish.” He further vowed, “In the future, may I encounter a Supreme Being whose merit and virtue surpass those of this venerable one by hundreds of thousands of myriads of times. May I attain the exhaustion of the defilements in his presence and realize supernatural transformations no different from his.” After making these aspirations, his joy increased manyfold.

The pratyekabuddha then returned to his dwelling, while A-lệ-tra went back to gathering firewood. There he saw a rabbit and wished to catch it. He ran near and threw his sickle at it from a distance, whereupon it immediately fell to the ground. He hurried forward to pick it up, but saw that it had transformed into a corpse, which pressed upon his back and enveloped his head and body. He exerted all his strength to pull it away, but could not do so. Filled with fear, terror, and anguish, he wished to enter the city and meet his wife, but feared that if people saw him they would not allow him to enter. He therefore remained there and waited until

When darkness fell, he covered it with his robe, carried it into the city, and entered his house.

When he brought it inside, the bundle naturally fell to the ground and transformed into a heap of Jambunada gold, shining brilliantly. The neighboring households spread the news from one to another until it reached the king. The king immediately sent someone to investigate whether it was true. When that person arrived, he saw the corpse of a dead man; he returned and reported to the king that it was a corpse. When the king asked another person, that person said he had seen gold. Finding the matter exceedingly strange, the king sent yet another person to look. They went back and forth in this way seven times, yet their reports remained uncertain. The king then went in person to see. He saw the corpse of a dead man, foul and putrid, and asked Arishta:

— What do you see it as?

Arishta replied:

— This truly is gold.

He then took a little of it and presented it to the king. Seeing gold of a quality more precious than any he had ever known, the king asked how it had come about and through what circumstances this gold had been obtained. Arishta then related the entire matter to the king from beginning to end, saying that it must have been due to the virtue of the pratyekabuddha. Hearing this, the king praised him:

“Excellent! Through your merit, you were able to encounter such a supreme person.”

He then appointed him a great minister.

Having related this, Venerable Aniruddha continued:

— Thus it was, Venerable Ones. That Arishta was none other than I in a former life. In a previous existence, I offered a small quantity of sesame seeds to a pratyekabuddha and thereupon made a personal vow.

Because of that condition, throughout ninety-one kalpas down to the present, whenever I was born among gods or humans I never suffered want. My physical form was dignified and splendid, and whatever I desired came to me according to my wishes. Even in this life, when I was still a householder, I often went about amusing myself and took no interest in worldly affairs, so my elder brother Mahanama frequently reproached me.

My mother said, “My son possesses merit and virtue.” Mahanama said, “I alone weary myself thinking about the household, fields, and farms. He remains idle and merely eats. How could he possess merit and virtue?” Wishing to test this, my mother sent me to the fields to supervise the planting but did not bring me any food.

I wondered why the meal was so late and sent someone to ask. My mother sent back word to me, saying, “There is nothing at all.” I returned and said to my mother, “Please give it to me!” When my mother heard me say this, she immediately took a vessel, covered it, and brought it to me. When Mahanama saw it, he went before me and opened it, whereupon he found it filled with a hundred delicious flavors, complete with every kind of food.

Thus, merely because I offered a small quantity of sesame seeds to a pratyekabuddha, throughout ninety-one kalpas my blessings and benefits have never diminished. Moreover, through this condition I encountered the Buddha and was transformed and delivered. Therefore, one should know that inviting a bhikshu who purely observes the precepts to one’s home and making offerings to him brings benefits surpassing the precious treasures of the four continents beneath heaven.

After Venerable Aniruddha had spoken these words, the Blessed One entered from outside. Hearing Aniruddha speak of events from the past, he told the bhikshus:

— Bhikshus, you have spoken of the past; I shall now continue by speaking of the future. At that time, in this Jambudvipa, the land will be vast, broad, and level, without mountains or rivers. The earth will produce soft grass like the garments of the gods.

The people of that time will have lifespans of eighty-four thousand years and bodies eighty cubits tall. They will be upright, surpassingly beautiful, compassionate, benevolent, gentle, and fully endowed with the ten wholesome deeds. At that time there will be a wheel-turning sage king named Shankha.

There will also be a brahmin whose family has a son named Maitreya. His body will be the color of purple-gold, he will be fully endowed with the thirty-two excellent marks, and his radiance will shine brilliantly. Later, he will leave the household life to train in the Way, attain perfect and unsurpassed awakening, and widely turn the sublime Dharma wheel for sentient beings.

At the first great assembly, he will deliver nine billion three hundred million kinds of sentient beings; at the second great assembly, he will deliver nine billion six hundred million; and at the third great assembly, he will deliver nine billion nine hundred million. Bhikshus, those who will be delivered during these three Dharma assemblies will all be sentient beings for whom I leave the teaching so that they may sow seeds in the field of merit: those who make offerings to the Three Jewels, those who leave the household life, householders who observe the precepts, and those who light incense and lamps and make reverential prostrations will all be present at those three great assemblies.

The sentient beings delivered at those three great assemblies will have been left behind by me; later, when the conditions ripen, he will teach and transform them and make them his disciples.

At that time, Maitreya heard the Buddha speak thus. He rose from his seat, knelt, joined his palms, and addressed the Buddha:

— I vow to become that Blessed One Maitreya.

The Buddha told Maitreya:

— Just as you have said, in the future you will be the Tathagata Maitreya. The one who will teach and transform beings as described above will indeed be you.

At that time, among the assembly was a bhikshu named Ajita. He knelt and addressed the Buddha:

— I vow to become that wheel-turning sage king.

The Buddha said:

— Do you wish only to covet the pleasures of samsara throughout the long night, without considering liberation from it?

At that time, the entire great assembly saw the Buddha bestow the prediction upon Maitreya that he would become a Buddha in the future and would likewise be named Maitreya. They all wondered about this and wished to know its origin.

Ananda rose from his seat and addressed the Buddha:

— Blessed One, when Maitreya becomes a Buddha, he will again bear the name Maitreya. Through what causes and conditions was this name given?

The Buddha said:

— Ananda, listen attentively!

Immeasurable asamkhyeya kalpas ago, in this Jambudvipa, there was a great king named Dharmaruci, who ruled over the eighty-four thousand kingdoms of Jambudvipa, sixty thousand mountains and rivers, eight billion settlements, twenty thousand queens and consorts, and ten thousand great ministers. Among those kingdoms was a small country that was prosperous and joyful, whose king was named Vasuki. At that time, the Buddha Pushya had just appeared in the world and was teaching and transforming sentient beings in that country.

King Vasuki and all his ministers devoted themselves exclusively to making offerings to the Buddha and the Sangha. As a result, they ceased attending court to pay homage to the great king, and all tribute came to an end. The great king was surprised that they no longer came, so he dispatched an envoy to rebuke them.

The envoy arrived and said:

— For the past several years, all communication by people and letters has ceased. As a vassal, why do you act in defiance? Could it be that you harbor disloyal intentions and wish to foment rebellion?

When King Vasuki heard the great king’s command, he knew that he had committed an offense but did not know what to do. He immediately went to pay homage to the Buddha and reported the matter exactly as it had occurred.

The Buddha told the king:

— Your Majesty, do not worry. Ask the envoy to return and truthfully report: “Because a Buddha is present in my country, I attend upon him morning and evening. Therefore, I have not requested leave and have not gone to the great king’s court. Moreover, the wealth of the country has been used to make offerings to the Buddha and the Sangha, and nothing remains that can be presented as tribute.”

Having received the Buddha’s instruction, King Vasuki returned and answered the envoy exactly as the Buddha had said. The envoy went back and fully reported King Vasuki’s meaning to the great king. Upon hearing it, the great king became exceedingly angry and immediately assembled his ministers to discuss the matter. All the ministers said:

— That king is arrogant, and his conduct is perverse and unreasonable. The troops should be summoned and sent to attack him.

The great king immediately agreed and assembled his forces to wage war. When the vanguard was about to draw near, King Vasuki learned of it. Fearful at heart, he hastened to report to the Buddha. The Buddha said:

— Do not grieve or worry. You need only go to meet the great king and speak as you did before.

King Vasuki and his ministers went to the frontier to meet the great king. After paying homage, they stood to one side. The great king reproached him, asking:

— Why have you become presumptuous and arrogant, irregularly failing to come and pay homage at court?

King Vasuki said:

— Great King, the appearance of a Buddha in the world is exceedingly difficult to encounter. He is now in my country, teaching and transforming sentient beings. Because I attend upon him morning and evening, I have consequently failed in proper courtesy toward the great king.

The great king further reproached him:

— Even if attending upon him is permissible, why did you completely cease sending tribute?

King Vasuki said:

— Great King, the Buddha has a community of disciples called the Sangha. They purely uphold the virtue of the precepts and are a field of merit for the people of the world. I have taken the wealth of the country and regularly

for offerings, so there was nothing left over that could be contributed.

Having heard these words, Dharmaruci said:

— Enough! I need to see the Buddha. After I have seen the Buddha, I shall return and excuse you from punishment.

The king and his ministers then went to where the Buddha was. At that time, the Tathagata was surrounded by the great assembly, all of whom sat silently absorbed in meditation. One bhikshu had entered the samadhi of loving-kindness and compassion, emitting golden light like a great mass of fire. From afar, King Dharmaruci saw the Blessed One’s radiant light, more brilliant than the sun and moon, while the great assembly surrounded him like a host of stars. He bowed at the Buddha’s feet and made inquiries in accordance with the Dharma. Seeing that bhikshu shining with brilliant light, the king asked:

— Blessed One, what samadhi has this bhikshu entered that he shines with such radiance?

The Buddha replied:

— Great King, this bhikshu has entered the samadhi of loving-kindness and compassion.

Upon hearing this, the king’s reverence increased manyfold. Hearing that the samadhi of loving-kindness and compassion was so lofty and sublime, the king said:

— I wish to cultivate this samadhi of loving-kindness and compassion.

Having said this, he earnestly aspired to the samadhi of loving-kindness and compassion. His mind became exceedingly gentle, and his heart was free from any wish to harm. He then invited the Buddha and the Sangha, humbly requesting that they personally come to his great kingdom. The Buddha immediately accepted and departed with him. When King Prasenajit heard that the Buddha intended to go to King Dharmaruci’s country, he became deeply sorrowful and reluctant to part with him. He thought: “If I were a great king, the Tathagata would surely always dwell in my country. Because mine is a small country, I lack such freedom.”

After thinking thus, he asked the Buddha:

— Blessed One, who is the greatest among kings?

The Buddha replied:

— A wheel-turning king is the greatest.

King Prasenajit thereupon made this vow: “From this day onward, may the merit of my offerings to the Buddha and the Sangha cause me, life after life, to become a wheel-turning king.”

At this point, the Buddha explained:

— Ananda, the great King Dharmaruci of that time is now Maitreya. Beginning in that kalpa, he generated the mind of loving-kindness, and from then onward he was always named Maitreya. King Prasenajit is now Jeta.

He continued to be a wheel-turning king in that country, and from then onward he was so in life after life, down to the present day; his merit has never come to an end. When the jewel-stringing artisan heard this, he generated the aspiration for unsurpassed enlightenment. Among the others in the assembly who heard the Buddha teach the Dharma, some attained the fruit of stream-entry, once-returning, non-returning, or arhatship; some generated the aspiration for unsurpassed, right, and true enlightenment; and some reached the stage of non-retrogression.

They all respectfully rejoiced and practiced accordingly.

Chapter 58: THE PARROTS HEAR THE FOUR TRUTHS

Thus have I heard:

Once, the Buddha was staying at Prince Jeta’s Grove in Anathapindika’s Park, in the kingdom of Shravasti. At that time, the elder Sudatta had deep faith in the Buddha-Dharma. As the Sangha’s donor, he provided all the necessities they required. Whenever the bhikshus needed anything, they visited his home and taught and instructed his household in the Dharma.

In Sudatta’s house were two parrots, one named Ludti and the other Shaludti. They were naturally intelligent and could understand human speech. Whenever bhikshus approached, the parrots notified the household in advance so that preparations could be made to welcome them. At that time, Ananda came to the elder’s house and encountered these intelligent birds. Affection arose in his heart, and he wished to teach the Dharma to them.

The two birds joyfully received the teaching of the Four Truths. He taught them to recite them, saying the verse: “Duhkha, Samudaya, Nirodha, Marga” (newly translated as: Suffering, Origin, Cessation, and Path).

There was a tree before the gate of the house. Having heard the Dharma, the two birds joyfully practiced its recitation. They flew toward the treetop, ascending and descending seven times while reciting the teaching of the Four Truths they had received. That night, while sleeping in the tree, they were caught and eaten by a fox. Because of the wholesome conditions within their minds, they were reborn in the Heaven of the Four Heavenly Kings.

The next morning, Ananda put on his robe, took up his bowl, and entered the city to seek alms. When he heard that the two parrots had been caught and eaten by a fox, compassion arose in him. He returned and asked the Buddha:

— Blessed One, there were two parrots in Sudatta’s house. Yesterday, your disciple taught them to recite the Four Truths, but last night they died. I do not know where their consciousnesses have been reborn. May the Tathagata compassionately reveal this to me.

The Buddha replied:

— Ananda, listen attentively and remember well. I shall explain this for you and bring you joy. Because you transmitted the Dharma to them and the birds received it with joyful minds, after their lives ended they were reborn in the Heaven of the Four Heavenly Kings. Fifty years in this Jambudvipa equal one day and night in the Heaven of the Four Heavenly Kings. There, too, thirty days make one month and twelve months make one year. The lifespan in that heaven is five hundred years.

Venerable Ananda asked the Buddha:

— Blessed One, after their lives there end, where will these beings be reborn?

The Buddha replied:

— They will be reborn in the Trayastrimsha Heaven, the second heaven. One hundred years in this Jambudvipa equal one day and night in the Trayastrimsha Heaven. There, too, thirty days make one month and twelve months make one year. The lifespan in the Trayastrimsha Heaven is one thousand years.

Venerable Ananda asked:

— When their lives there end, where will they be reborn?

The Buddha replied:

— Ananda, they will be reborn in the third heaven, the Yama Heaven. Two hundred years in this Jambudvipa equal one day and night in the Yama Heaven. There, too, thirty days make one month and twelve months make one year. The lifespan in the Yama Heaven is two thousand years.

Venerable Ananda asked again:

— After their lives end, where will these beings go?

The Buddha replied:

— Ananda, they will be reborn in the fourth heaven, the Tushita Heaven. Four hundred years in this Jambudvipa equal one day and night in that heaven. There, too, thirty days make one month and twelve months make one year. The lifespan in the Tushita Heaven is four thousand years.

I asked again:

— When their lives there end, where will they be reborn?

The Buddha replied:

— Ananda, they will be reborn in the fifth heaven, the Heaven of Delight in Transformations. Eight hundred years in Jambudvipa equal one day and night in this heaven. There, too, thirty days make one month and twelve months make one year. The lifespan in the fifth heaven is eight thousand years.

Venerable Ananda asked again:

— When their lives there end, where will they be reborn?

The Buddha replied:

— Ananda, they will be reborn in the sixth heaven, the Heaven of Freely Enjoying the Transformations of Others. One thousand six hundred years in Jambudvipa equal one day and night in that heaven. There, too, thirty days make one month and twelve months make one year. The heavenly lifespan is sixteen thousand years.

Venerable Ananda asked again:

— When their lives there end, where will they next be reborn?

The Buddha replied:

— Ananda, they will be reborn again in the fifth heaven. In this sequence they will ascend and descend seven times. They will successively enjoy blessings among the six heavens of the desire realm, and the full extent of their heavenly lifespans cannot be calculated.

Venerable Ananda asked again:

— Blessed One, when their lifespan in the sixth heaven is exhausted, where will they be reborn?

The Blessed One replied:

— They will descend to Jambudvipa, be born among human beings, renounce the household life, and study the Way. Because of the parrots’ former condition of reciting and retaining the Four Truths, their minds will awaken and attain understanding, and they will become pratyekabuddhas. One will be named Dharma and the other Sudharma.

The Buddha said:

— Ananda, all Buddhas and assemblies of sages and saints, and all devas and humans who enjoy blessings, whether great or small, do so because they planted wholesome causes, enabling them later to attain wondrous fruits.

At that time, Venerable Ananda and the entire assembly rejoiced upon hearing the Buddha’s words and practiced accordingly.

Chapter 59: A BIRD HEARS A BHIKSHU TEACH THE DHARMA AND IS REBORN IN HEAVEN

Thus have I heard:

Once, the Buddha was staying at Prince Jeta’s Grove in Anathapindika’s Park, in the kingdom of Shravasti. At that time, a bhikshu was meditating and cultivating the Way in the forest. After finishing his meal, he practiced walking meditation. Because the sound of his sutra recitation was exceedingly harmonious, there was a bird that delighted in it.

Hearing the monk’s voice, it flew up and perched atop a tree,
listening to that sound. At that moment, a hunter
shot it dead with an arrow. Because it had given rise to a wholesome
mind, it was immediately reborn in the Trayastrimsa Heaven, appearing upon its parents’
knees. Suddenly it grew as large as an eight-year-old child, its
features upright and handsome, its radiance extraordinary,
brilliant beyond compare. It then thought to itself: “What merit did I
make that I have obtained the blessed reward of a heavenly being?” The heavenly being then perceived its former
lives and saw that its previous body had been that of a bird. Because it had
heard the bhiksu reciting the sutra, it had received the blessed reward of being
reborn in this heaven. It therefore took celestial flowers and flew back to
Jambudvipa, came to the bhiksu, bowed in homage,
inquired after him, and praised him and made offerings of celestial flowers and incense. The
bhiksu asked:
— What kind of being are you?
It replied:
— I was formerly a bird and delighted in hearing the sound of
your sutra recitation. A hunter shot me dead, but because I had a
wholesome mind, I was reborn in the Trayastrimsa Heaven.
The bhiksu rejoiced and then took his seat to expound
the wondrous Dharma to the heavenly being. After hearing it, the heavenly being attained the fruit of stream-entry,
rejoiced, and flew back to heaven.
The Buddha said:
— Ananda, when the Tathagata appears in the world, he benefits sentient
beings immeasurably. The Dharma teachings he expounds are exceedingly wondrous.
Even a flying bird, through the condition of delighting in hearing the sound of the Dharma,
can obtain immeasurable merit; how much more so a person with steadfast
faith who receives and upholds it. The resulting reward is truly difficult to
compare. At that time, Ananda and the entire assembly, having
heard the Buddha’s teaching, rejoiced, bowed in homage, and
faithfully practiced it.
SUTRA OF THE WISE AND THE FOOLISH
FASCICLE 13

Chapter 60: FIVE HUNDRED WILD GEESE HEAR

THE BUDDHA’S DHARMA
AND ARE REBORN IN HEAVEN
Thus have I heard:
At one time, the Buddha was in the land of Varanasi. At that
time, the Blessed One was in a dense forest, expounding
the Wondrous Dharma for heavenly beings, humans, and the fourfold assembly. At that time, in the
sky above, a flock of five hundred wild geese heard
the Buddha’s voice and became deeply delighted. They
circled overhead, wishing to descend to where the Blessed One was, when
some hunters spread nets and traps, captured the entire flock of
wild geese, killed them, and ate them all. The consciousnesses of those birds were reborn in
the Trayastrimsa Heaven, appearing upon their parents’ knees and
suddenly growing as large as eight-year-old children. Their bodies were
stately and dignified, their countenances incomparable, and their radiance
shone like mountains of gold. They thought to themselves: “Through what cause
were we reborn in this heaven?” The minds of those
heavenly beings were unobstructed, and through knowledge of former lives they knew
that, because they had heard the sound of the Dharma in a previous life, they had obtained the blessed
reward of rebirth in heaven. Wishing to repay that kindness, they together took celestial
incense and flowers and flew down to Jambudvipa,
to the land of Varanasi, where the Blessed One was dwelling. The brilliant light
of those heavenly beings shone like a grove of jeweled trees. They
bowed together at the Buddha’s feet, joined their palms, and
said:
— Through the sound of the Blessed One’s Dharma teaching,
we have been reborn in an excellent realm. We humbly pray that the Blessed One,
out of compassion, will reveal to us the essential principles of the path.
The Blessed One then extensively expounded for them
the Dharma of the Four Noble Truths. After hearing it, the heavenly beings attained the fruit
of stream-entry and then flew back to heaven. They would not fall into the three
woeful realms, and after being reborn seven times according to conditions, they would bring all outflows to an end.
At that time, Ananda said to the Buddha:
— Blessed One, yesterday some heavenly beings with
brilliant radiance reverently bowed to the Blessed One. I do not know what the circumstances were;
I pray that the Blessed One will explain them.
The Buddha said:
— Ananda, reflect carefully! I shall
explain it to you. Yesterday, while I was in the dense forest expounding the
Wondrous Dharma for the heavenly beings and the fourfold assembly, five
hundred wild geese, cherishing the sound of the Dharma, gave rise to joy
and flew together toward me, wishing to reach the place where I was dwelling. They
were caught in the hunters’ nets and traps, and the hunters killed and ate them all. Because
they had given rise to wholesome minds, the consciousnesses of those wild geese were reborn in
the Trayastrimsa Heaven. Knowing their former lives, they came here to
repay that kindness.
When Ananda heard the Buddha say this, he rejoiced,
praised it as unprecedented, and said:
— The appearance of the Tathagata in the world is truly wondrous. The rain of Dharma moistens
all, and everyone receives its grace. Even birds and
beasts obtain blessed rewards by hearing the Dharma; how much more so do
people who receive and uphold it with faithful minds. Upon reflection, their resulting rewards surpass
those of the birds by hundreds of thousands of myriads of times and are beyond
comparison.
The Buddha said:
— Ananda, excellent! Excellent! Just as
you have said, when the Tathagata appears in the world, he brings the ambrosia of Dharma to moisten
sentient beings, bestowing immense benefit upon them. Therefore, one
should single-mindedly believe in and revere the Buddha-Dharma.
At that time, Ananda and the entire assembly, having heard the
Buddha’s teaching, rejoiced, bowed in homage, and faithfully practiced it.