過去現在因果經

[0636b] After the royal preceptor and the great ministers had departed, King Suddhodana immediately took the seven-jeweled necklace and gave it to Mahaprajapati, saying:

– This is the Crown Prince’s seven-jeweled necklace, which he entrusted to Chandaka to bring back and give to you, my beloved.

When Mahaprajapati saw the necklace, her grief deepened. She thought, “The people throughout the four continents are truly lacking in merit, for they have lost a wise and intelligent Wheel-Turning Sage King.” The king then took the other ornaments and gave them to Yasodhara, saying:

– The Crown Prince used to wear these ornaments upon his person. Now he has told Chandaka to bring them back and return them to you.

As soon as Yasodhara saw those objects, she fainted and fell to the ground. The king again sent someone to counsel Yasodhara to cherish herself and not harm the child in her womb.

At that time, the royal preceptor and the great ministers arrived at the dwelling of the sage Bhargava in the Forest of Ascetic Practice. They ordered their attendants to withdraw, removed all ceremonial attire, and entered to meet the sage. The sage invited everyone to sit, and they exchanged greetings. The royal preceptor said to the sage:

– I am the royal preceptor of King Suddhodana. The reason I have come here today is that our king has a Crown Prince endowed with all the auspicious marks. Yet, because he abhors the sufferings of birth, aging, illness, and death, he has left the household life to study the Way. On his journey, he passed through this forest. Did the great sage see him?

The sage Bhargava replied:

– Recently, I met a young man of upright and handsome appearance, endowed with all the auspicious marks. He came to this forest, conversed with me, and stayed for one night, but I did not know that he was the son of King Suddhodana. Afterward, the Crown Prince regarded the path we practice as inadequate, so he traveled northward to the dwelling of the two sages Arada and Kalama[48].

Upon hearing this, the royal preceptor and the great ministers quickly set out for the dwelling of the sages Arada and Kalama. Halfway there, they suddenly saw from afar the Crown Prince sitting upright in contemplation beneath a tree, his auspicious marks shining more brilliantly than the sun and moon. They all dismounted. The royal preceptor ordered the attendants to remove their ceremonial attire and withdraw, while he himself approached, sat beside the Crown Prince, and greeted him:

– Crown Prince! The Great King sent me to seek you. He has something he wishes to say.

The Crown Prince asked:

– What did my royal father send you to tell me?

The royal preceptor replied:

– The Great King has long known that the Crown Prince greatly desires to leave the household life and that this aspiration is difficult to change. Yet the Great King’s affection for the Crown Prince is profound, and so he is constantly anxious and sorrowful, his heart burning as though with fire. If only the Crown Prince would return, that sorrow would come to an end. I beseech the Crown Prince to board the carriage and return to the royal palace. Although there are many affairs in the palace, we ministers will not allow them to cause the Crown Prince to abandon the cultivation of the Way. A place for calming the mind need not necessarily be in the mountains and forests. Mahaprajapati, Yasodhara, and all the inner and outer members of the royal household are submerged in a vast sea of anguish. May the Crown Prince return and rescue them!

Hearing the royal preceptor speak thus, the Crown Prince said in a solemn voice:

– How could I not know that my royal father’s affection for me is profound? But I fear the sufferings of birth, aging, illness, and death. Wishing to bring those sufferings to an end, I came to this place. If one could be reunited in loving affection without the sufferings of birth, aging, illness, and death, why would I have come here? The reason I have now parted from my royal father is so that we may be reunited in future lives. Although my royal father and I are being scorched by suffering, it is only in this life; in future lives, we shall forever be free from anguish.

As for your suggestion that I remain in the royal palace to cultivate the Way, it would be like a house made of the seven treasures with fire blazing everywhere—who would be willing to remain inside it? It would also be like poisoned food, which even a starving person would not dare to eat.

I have renounced the kingdom and left the household life to study the Way. Why, then, do you tell me to return to the royal palace to cultivate the Way? People of the world experience much suffering and little joy, yet they remain so attached that they cannot relinquish it even briefly. How much less should I abandon this place, which is utterly tranquil and free from all afflictions, to return to a defiled place? In former times, kings entered the mountains to cultivate and study; none returned halfway to indulge in the five sensual pleasures. If my royal father insists that I return, this would be contrary to the example established by the ancient kings.

The royal preceptor said:

– It is indeed exactly as the Crown Prince has said. Yet among those sages, some say that there will be karmic recompense in future lives, while others say that there will not. Even those two sages do not clearly know whether karmic recompense exists in future lives. [0637a] Why, then, does the Crown Prince wish to abandon present happiness in pursuit of a recompense in a future life that may not necessarily exist? If one cannot even know with certainty whether the recompense of birth and death exists, why seek the fruit of liberation? May the Crown Prince return to the royal palace!

The Crown Prince replied:

– Regarding karmic recompense in future lives, one of those two sages says that it exists, while the other says that it does not. Both speak from minds of doubt; their words are not definitive. I shall not cultivate according to such teachings, so you should not use them to challenge me. Why is this? I have not come here in pursuit of karmic recompense. Rather, with my own eyes I have seen that everyone must undergo the sufferings of birth, aging, illness, and death; therefore, I cultivate in search of liberation from those sufferings. Before long, you will see me accomplish the Way. I shall never change this aspiration. Return and report this to my royal father!

Having spoken, the Crown Prince rose from his seat, bade farewell to the royal preceptor and the great ministers, and traveled northward to the dwelling of the sage Arada. When the royal preceptor and the great ministers saw the Crown Prince depart, they sorrowfully shed tears and thought, “First, we are mindful of the Crown Prince’s profound affection and loyalty; second, although we came here by the king’s command, we have been unable to change the Crown Prince’s resolve.” They stood hesitantly beside the road, not daring to return.

Afterward, they discussed the matter together: “We received the king’s command but have failed to fulfill it. How shall we answer him upon our return? Let us select five men of intelligence and wisdom, gentle in mind, upright in character, and born of powerful clans, to follow him secretly and observe the Crown Prince’s conduct.” Having said this, they looked around and saw Kaundinya and four others.

One of them asked:

– Can you remain here?

The five replied:

– Certainly! We respectfully accept the command.

– You must secretly observe every gesture and action of the Crown Prince.

The five then bade them farewell and went to the Crown Prince. The royal preceptor and the great ministers returned together to the royal palace.

At that time, the Crown Prince crossed the Ganges River, passed through the city of Rajagriha, and went toward the dwelling of the sages Arada and Kalama. When he entered the city, all the people beheld the Crown Prince’s countenance and extraordinary auspicious marks. They rejoiced and revered him, and the entire country surged forth in excitement to see him. When King Bimbisara heard the commotion, he asked in astonishment:

– What is that noise?

The ministers reported:

– Great King! The son of King Suddhodana is a Crown Prince named Sarvasiddhartha. In the past, the physiognomists predicted that if the Crown Prince remained in the world, he would become a Wheel-Turning King and rule the four continents; [0637b] if he left the household life, he would attain omniscience. Today, the Crown Prince has arrived in this city. The people outside are all rushing to see him, and therefore there is such a commotion.

Hearing this, King Bimbisara was filled with joy, and his entire body thrilled with delight. He immediately sent someone to discover where the Crown Prince was staying. Obeying the command, the messenger went in search of him and saw the Crown Prince seated in contemplation upon a rock on Mount Pandava. The messenger then returned and reported this to the king.

Having heard this, the king ordered the royal carriage prepared so that he and his subjects might go to the prince. As soon as they reached Mount Pandava, the king saw the prince from afar, his excellent marks shining more brilliantly than the sun and moon. The king immediately dismounted, removed his ceremonial robes, and ordered his attendants to withdraw. He approached the prince alone, sat down, and inquired after him:

“Prince! Are your four great elements in harmony? Seeing you, Prince, fills me with immense joy, yet one thing grieves me.

You belong to the Solar Dynasty, whose successive generations have become wheel-turning kings. You possess all the requisite marks, so why have you abandoned your kingdom, entered the deep forest, and come to this distant, desolate land? The sight of this saddens me.

If it is because your royal father is still present that you do not wish to ascend the throne as a holy wheel-turning king, I shall divide my kingdom and give you half to govern. If you consider that too little, I shall yield my entire kingdom and all my ministers and attendants to you. If you will not accept it, I shall provide you with the four divisions of an army, with which you may conquer another kingdom for yourself.

Whatever you desire, Prince, I shall grant.”

Hearing King Bimbisara speak thus, the prince was deeply moved and replied:

“Great King, you belong to the Lunar Dynasty. Your nature is noble, and you do nothing base. All your actions and deeds are ever pure and excellent.

Therefore, I am not surprised that you have spoken these words. Yet I see that you are more sincere and earnest than usual, so I counsel you to cultivate the three steadfast practices[49] with respect to your life and your wealth, and not to urge others to cultivate what is not steadfast. I have already renounced the throne of a wheel-turning king; why, then, would I accept your kingdom?

Though you kindly offer your kingdom to me, I will not accept even that, much less lead an army to conquer another country. I left my kingdom, bade farewell to my parents, and shaved off my hair and beard because I wished to eradicate the sufferings of birth, aging, illness, and death—not because I sought the pleasures of the five desires.

[0637c] “The five sensual pleasures of the world are like a great mass of fire in which sentient beings are burned, unable to escape by themselves. Why, then, do you urge me to become attached to the five desires? I have come here to seek the seers Arada and Kalama in pursuit of supreme liberation. Because I wish to go there and seek the path of liberation, I cannot remain here long. I have disappointed your gracious intentions; I hope you will remain joyful and not be angry or reproach me. Great King, you should now govern your country according to the true Dharma and not allow your people to suffer injustice.”

Having spoken, the prince rose and bade the king farewell.

As the prince departed, King Bimbisara was overwhelmed with sorrow. Joining his palms and shedding tears, he said:

“When I first saw you, Prince, my heart was filled with exultation and joy. Now that you are leaving, I am overwhelmed with grief. Yet since you depart to seek the path of liberation, I dare not detain you. I only pray that you will soon attain the fruit of the path. If you attain the path, please deliver me first.”

The prince bade him farewell and departed. The king reverently escorted him and stood by the roadside watching until he disappeared from sight; only then did he return.

The prince went to the dwelling of the seer Arada. At that time, the devas said to the seer:

“Sarvasiddhartha has abandoned his kingdom and bade farewell to his parents in order to seek the unsurpassed true path and uproot all suffering for sentient beings. He will soon arrive here.”

When the seer heard this, his heart was filled with joy. A short while later, seeing the prince approaching from afar, the seer immediately went out to welcome him and praised him, saying:

“Excellent! The prince has come.”

They returned together to the dwelling, where the seer invited the prince to sit. Seeing the prince’s handsome countenance, complete with the excellent marks, and his serene bearing, the seer felt great reverence and asked:

“Prince, are you weary from your journey? From the time of your birth and renunciation until your arrival here today, I have known all that has occurred. Though you were amid a mass of fire, you awakened by yourself and escaped, like a great elephant breaking free from its bonds. In ancient times, kings enjoyed the five desires while they were young and only in old age abandoned their kingdoms and sensual pleasures to renounce the household life and study the path. That was not especially remarkable. But you, Prince, are still young, yet you have renounced the five desires and traveled here from afar. This is truly extraordinary. You must apply yourself diligently and energetically so that you may swiftly reach the shore of liberation.”

After hearing this, the prince said:

“Hearing your words, Seer, fills my heart with joy. Can you teach me the Dharma that eradicates the sufferings of birth, aging, illness, and death?”

[0638a] The seer replied:

“Excellent, Prince! The origin of sentient beings lies in thoughts of ignorance. From ignorance arises self-conceit; from self-conceit arises the deluded mind; from the deluded mind arises defiled craving; from defiled craving arise the five kinds of subtle material particles; from the five kinds of subtle material particles arise the five great elements[50]; and from the five great elements arise the various afflictions, such as sensual desire and anger. Because of these, beings continually wander through birth, aging, illness, death, sorrow, grief, suffering, and distress. I have now explained this briefly for you, Prince.”

The prince asked again:

“I understand what you have said, but what practice must be used to eradicate the very root of birth and death?”

The seer replied:

“If one wishes to eradicate the root of birth and death, one must first renounce the household life and undertake training, maintain the precepts, be humble and patient, and cultivate meditative concentration in a secluded place. By abandoning sensual desires and unwholesome states, while possessing initial and sustained application of thought,[51] one attains the first dhyana.[52] When initial and sustained application of thought are abandoned, concentration arises; one enters a state of inner joy and attains the second dhyana.

By relinquishing joy, one gains right mindfulness, the faculties become blissful, and one attains the third dhyana. By transcending suffering and pleasure, one gains purified mindfulness, enters the faculty of equanimity, attains the fourth dhyana, and obtains rebirth among the non-percipient beings.”

Another teacher said:

“This state is called liberation. Yet only after emerging from concentration does one realize that this state is not liberation. One must leave behind the perception of form and enter the sphere of infinite space; extinguish the perception of sensory resistance and enter the sphere of infinite consciousness; extinguish the perception of boundless consciousness, contemplating only a single consciousness, and enter the sphere of nothingness; then abandon all perceptions and enter the sphere of neither perception nor non-perception. This state is called ultimate liberation, the shore of awakening for one who undertakes the training. If you, Prince, wish to eradicate the sufferings of birth, aging, illness, and death, you should cultivate this practice.”

When the prince heard the seer speak thus, he was displeased and thought, “This view and understanding are not the ultimate Dharma, nor are they a teaching that completely eradicates all afflictions.” He then said:

“There are points in the Dharma you have taught that I do not understand, and I wish to ask about them.”

The seer said:

“Please ask, Prince.”

The prince then asked:

“Does the sphere of neither perception nor non-perception possess a self, or is it without self? If it is said to be without self, it should not be called the sphere of neither perception nor non-perception. If it is said to possess a self, then is that self conscious or unconscious?

If the self is unconscious, it is like wood or stone. If the self is conscious, it engages with objects; once it engages with [0638b] objects, there is attachment, and because attachment exists, this is not liberation. You have only extinguished the coarse afflictions, without knowing that the subtle afflictions still remain.

Because you regard this as ultimate, those subtle afflictions gradually increase, and you are reborn once again. From this it is evident that this is not the attainment of the shore of liberation. Only when every notion of self and every perception of self has been completely eliminated can it be called true liberation.”

Hearing the prince speak thus, the seer fell silent and thought, “The prince’s words are truly wondrous and profound.”

The prince continued to ask:

“How many years have passed since you renounced the household life and began practicing austerities?”

The seer replied:

“I renounced the household life at the age of sixteen, and I have now practiced austerities for fourteen years.”

Having heard this, the prince thought, “He has renounced the household life for such a long time, yet this is all he has attained?”

Then, seeking a more excellent Dharma, the prince rose from his seat and took leave of the sage.

The sage said to the prince:

– I have practiced austerities for a long time, yet this is all I have attained. You, Prince, are of royal lineage; how could you endure the practice of austerities?

The prince replied:

– The Dharma you practice is not yet truly austere. There is another practice that is more arduous and more difficult to undertake.

Seeing that the prince possessed wisdom and a firm resolve that was difficult to shake, the sage knew that he would certainly attain omniscience and said to him:

– If the prince attains the Way, please deliver me first.

The prince replied:

– Very well!

Afterward, the prince went to the sage Kālāma and engaged in discussions and exchanges of questions and answers just as before, and then took his leave. Seeing the prince depart, both sages thought, “The prince’s wisdom is extraordinarily wondrous and scarcely equaled by anyone.” They joined their palms and saw him off, watching until he disappeared from sight before returning inside.

Having subdued the two sages Ārāḍa and Kālāma, the prince set out for Mount Gaya in the Forest of Austerities, where the five men, Kauṇḍinya and the others, were staying. The prince then went to the bank of the Nairañjanā River, sat upright in contemplation, and observed the spiritual capacities of sentient beings. He perceived that he would have to practice austerities for six years before he could deliver them. Having reflected and contemplated thus, he began practicing austerities, while the devas took turns offering him sesame seeds and rice. Seeking the true Way, the prince purified his mind, observed the precepts, and each day ate a single sesame seed or a single grain of rice. If anyone came to beg from him, he gave everything away.

[0638c] At that time, the five men, Kauṇḍinya and the others, saw the prince sitting upright in contemplation and practicing austerities, eating one sesame seed or one grain of rice each day, or sometimes doing so only once every two to seven days. They likewise practiced austerities and constantly remained beside him to attend upon him. Seeing the prince in this condition, they sent one of their number back to give a detailed account of his practice to the royal preceptor and the ministers. Upon hearing it, the royal preceptor and the ministers returned to the palace, their faces grief-stricken and their bodies haggard, as though they had just buried a loved one. Suppressing their anguish, they returned to the palace. The gatekeeper entered and reported to the king:

– Your Majesty! The royal preceptor and the ministers are outside the gate.

As soon as the king heard this, his breathing became labored, his speech faltered, and his entire body became motionless. Understanding the king’s intent, the gatekeeper immediately invited them in.

When the king saw them, he was so grieved that he could not speak. After a long while, he asked softly:

– The prince is my very life. Now that you have returned alone, how can my life continue?

The royal preceptor replied:

– In obedience to Your Majesty’s command, I went in search of the prince and reached the dwelling of the sage Bhārgava to inquire after him. The sage related everything that had happened and indicated where the prince was staying. We immediately went to seek him. Halfway there, we encountered the prince sitting beneath a tree in contemplation, his auspicious marks shining more brilliantly than the sun and moon. I approached the prince and fully described the sorrow of Your Majesty, Mahāprajāpatī, and Yaśodharā. The prince replied in a solemn voice, “How could I not know the profound affection and kindness of my royal father and kindred? Yet I fear the sufferings of birth and death and the separation from those one loves. It is because I wish to eradicate these sufferings that I have come here!” The prince’s words and resolve were as steadfast as Mount Sumeru and could not be shaken. Having spoken, he left us and departed as though casting aside grass and refuse.

I then selected five men to follow, provide for, and attend upon him, while also observing where he would stay. One of them returned and reported, “The prince is going to the sages Ārāḍa and Kālāma.” While crossing the Ganges on his journey, the prince traversed the river through the spiritual power of the devas and arrived at the city of Rājagṛha. At that time, King Bimbisāra went to meet the prince and used every argument and means to dissuade him from renouncing the household life. He promised to divide the kingdom in half and rule it together with the prince, and even offered to relinquish the entire kingdom to him or place the four divisions of his army under his command to conquer other kingdoms. But the prince refused every offer.

The prince again set out for the dwelling of the sages who taught the Dharma and [0639a] subdued their minds. Afterward, he went to Mount Gaya in the Forest of Austerities, sat in contemplation on the bank of the Nairañjanā River, and ate one sesame seed or one grain of rice each day.

Having heard the royal preceptor and the ministers recount the messenger’s report, King Śuddhodana was overwhelmed with grief. His entire body trembled, and the hair on his body stood on end. He then said to the royal preceptor and the ministers:

– The prince has abandoned the station of a wheel-turning monarch, his parents and kindred, and the joys of affection and love, and has entered the depths of the forest to practice austerities. Truly, my merit is meager, for I have lost such a precious son.

The king then conveyed the messenger’s report to Mahāprajāpatī and Yaśodharā and ordered five hundred carts to be prepared. Mahāprajāpatī and Yaśodharā likewise arranged for five hundred carts to be filled with every kind of sustaining provision. They then summoned Chandaka and said:

– You accompanied the prince into the depths of the forest. Now guide these one hundred carts loaded with provisions to the prince. Supply him fully at the proper times and do not let him lack anything. When they are exhausted, return to obtain more.

Chandaka obeyed the command and immediately led the one hundred carts swiftly on their way. When he arrived and saw the prince’s gaunt and emaciated body, with skin clinging to bone and sinews and veins standing out like palāśa flowers, Chandaka bowed his head and prostrated himself at the prince’s feet, then fainted. After a while, he regained consciousness and said through his tears:

– Day and night, the great king longs for and thinks of the prince. He ordered me to lead these one hundred carts filled with provisions here for you.

The prince told Chandaka:

– I disobeyed my parents and left my kingdom to come to this distant place in quest of the unsurpassed Way. Why should I accept these provisions?

Hearing the prince say this, Chandaka thought, “The prince refuses to accept these provisions. I shall find someone to lead the one hundred carts back to the palace, while I remain here to attend upon him.” Chandaka immediately instructed one man to lead the convoy back, while he himself stayed behind and quietly attended upon the prince, never leaving him morning or evening.

Then the prince thought, “Each day I have eaten only one sesame seed or one grain of rice, sometimes doing so only once in seven days. My body has become gaunt and emaciated like a withered tree. I have practiced austerities for six years without attaining liberation; therefore, I know that this is not the Way.

It is unlike the former occasion beneath the Jambu tree, when through contemplation I attained freedom from sensual desire and tranquility. That indeed was the true and supreme Way. [0639b] If I continue practicing with this emaciated body, the non-Buddhist ascetics will say that fasting is the cause of nirvana. Even if my entire body possessed the strength of the deva Nārāyaṇa, I still could not thereby cultivate and attain the fruit of the Way.

I must eat and drink to restore my strength; only then, through practice, shall I attain the fruit of the Way.” Having thought thus, the prince rose and went to bathe in the Nairañjanā River. After bathing, his body was so weak that he could not climb onto the bank by himself. The devas therefore bent down a tree branch so that the prince could grasp it and climb out.

At the edge of the forest was a cowherd girl named Nandabālā. A deva of the Pure Abodes appeared and exhorted her:

– The prince is practicing within the forest. You should go and make an offering to him.

Hearing this, the maiden was greatly delighted. At that very moment, a thousand-petaled lotus suddenly sprang from the ground, and upon its receptacle was milk porridge. The maiden was utterly astonished. She immediately took the milk porridge to the Crown Prince, bowed her head in reverence, and presented it as an offering. Having accepted her offering, the Crown Prince pronounced this blessing: “This offered food will enable the one who consumes it to have sufficient strength. I pray that your family may be joyful and peaceful, free from illness, long-lived, and replete with wisdom. I accept this food because I wish to bring all sentient beings to maturity.”

After pronouncing the blessing and partaking of the food, the Crown Prince’s body became refreshed and his strength abundant, enabling him to realize bodhi.

Seeing this, the five brothers headed by Kaundinya were greatly astonished. Believing that the Crown Prince had retreated from his resolve, they became dissatisfied and returned to their dwelling. The bodhisattva then went alone to the foot of the pippala tree and made this vow: “Seated beneath this tree, if I do not attain the fruit of enlightenment, I shall never rise.” The virtue of the bodhisattva was so profound and weighty that even the earth could not bear it; thus, with each step he took, the earth trembled and emitted a great sound.

At that time, a blind dragon heard the earth tremble and became exceedingly joyful. Its two eyes regained their sight, and it thought: “I once saw the Buddhas of the past manifest this same auspicious sign.” Having thought this, the dragon immediately flew up from beneath the earth and bowed at the feet of the bodhisattva. At that moment, five hundred blue birds flew through the sky, circling the bodhisattva to the right, while brilliantly colored auspicious clouds and fragrant breezes also swirled after him. The blind dragon then praised him in verse:

The bodhisattva comes to this place;

The earth trembles in six ways,

Emitting a mighty sound;

Hearing it, my eyes regain their light.

Again I see within the sky

[0639c] Blue birds circling around him,

Auspicious clouds shining brilliantly,

And fragrant breezes, exceedingly cool.

The auspicious signs of the bodhisattva

Are all like those of the Buddhas of the past.

Therefore I know that the bodhisattva

Will certainly attain Buddhahood.

The bodhisattva then reflected: “What did the Buddhas of the past use as their seat when they attained unsurpassed enlightenment?” The bodhisattva immediately knew for himself that he should use grass as his seat. At that time, Sakra, Lord of the Devas, transformed himself into an ordinary man carrying a bundle of clean, soft grass.

The bodhisattva asked:

– What is your name?

The man replied:

– My name is Auspicious.

Hearing this name, the bodhisattva was greatly delighted and said:

– I shall destroy what is inauspicious and accomplish the auspicious. Would you give me the bundle of grass in your hands?

Auspicious immediately gave the bundle of grass to the bodhisattva and made this vow: “If the bodhisattva attains enlightenment, I pray that he will deliver me first.”

The bodhisattva received the grass, spread it out as a seat, and sat upon it in the full lotus posture, following the practice of the Buddhas of the past. He made this vow: “If I do not attain perfect enlightenment, I shall never leave this seat. Today, I make the same vow.” When the bodhisattva made this vow, devas, dragons, ghosts, and spirits all rejoiced. Cool breezes blew in from every direction; birds and beasts fell silent; the trees ceased swaying; and clouds and dust settled and cleared. One should therefore know that these were auspicious signs that the bodhisattva would certainly attain enlightenment.

When the bodhisattva made his vow beneath the tree, the eight classes of devas, dragons, and other beings all rejoiced and praised him joyfully from the sky. At that time, the palace of Mara, king of the sixth heaven, spontaneously trembled. Mara became exceedingly distressed, and his mind fell into confusion. He took no pleasure in food, drink, or amusement, and thought: “The ascetic Gautama has renounced the five desires and is now seated beneath a tree, meditating in stillness. Before long, he will attain unsurpassed, complete, perfect enlightenment. Having attained this path, he will universally deliver all sentient beings, leading them far beyond my domain. Before he attains enlightenment, I shall go and obstruct him!”

Mara’s son, named Sartha, saw his father’s distress and approached him, saying:

– Royal Father! May I ask what causes you such sorrow and anxiety?

Mara replied:

– The ascetic Gautama is presently seated beneath the pippala tree and is about to attain perfect enlightenment, completely surpassing my path. I now wish to go and obstruct him.

Sartha remonstrated with him:

– The bodhisattva has attained purity and transcended the three realms. His supernormal powers and wisdom are thoroughly penetrating, and the eight classes of devas, dragons, and other beings all praise him. Royal Father, you cannot subdue him. I beseech you not to create evil karma and bring calamity upon yourself.

Mara had three daughters whose bearing and appearance were exceedingly graceful and whose beauty captivated all who saw them. [0640a] They were always perfumed with fragrances and adorned with necklaces of the seven treasures, and they were foremost among celestial maidens. The first was named Defilement of Desire, the second Delight of Men, and the third Lovable Pleasure. The three of them approached Mara together and said:

– Royal Father! What causes you such sorrow today?

Mara then disclosed all his concerns to his daughters:

– In the human realm, an ascetic named Gautama has appeared. His body is clad in the armor of Dharma; he holds the bow of mastery and uses the arrows of wisdom. He intends to subdue sentient beings and destroy my domain. If I cannot prevail against him, all sentient beings will believe in, submit to, take refuge in, and revere that ascetic. My realm will then become empty, and this causes me great anxiety. Before Gautama attains enlightenment, I wish to go and obstruct him.

Having spoken, Mara took up a strong bow and five arrows and, accompanied by his male and female retinue, went beneath the pippala tree. Seeing the bodhisattva seated peacefully and unmoving, intent on crossing beyond the ocean of birth and death in the three realms, Mara held the bow in his left hand, nocked an arrow with his right, and said to the bodhisattva:

– You belong to the Ksatriya caste and ought to fear death greatly. Why do you not rise at once? You should return and become a Wheel-Turning King, abandon the monastic life, and establish many assemblies for giving so that you may be reborn in the heavens. This Dharma is far superior to yours. For one of the Ksatriya caste who is destined to become a Wheel-Turning King to go begging for alms is unacceptable. If you do not rise, abandon your former vow, and cease sitting motionless upon this seat, I shall shoot you with a sharp arrow. When ascetics practicing austerities hear the sound of my arrows, not one fails to become terrified and mentally distraught. How much less could you withstand this poisoned arrow! If you rise at once, your life will be spared.

Despite Mara’s many threatening words, the bodhisattva remained serene, neither frightened nor shaken. Mara then drew his bow and fired, while at the same time sending forth the celestial maidens. When Mara released the arrow, the bodhisattva did not even look at it as it flew. The arrow halted in midair, then fell to the ground and transformed into a lotus flower.

The three celestial maidens then said to the bodhisattva:

– Virtuous One, your merit and conduct are supreme, and you are revered by devas and humans; you should have attendants to serve you. We are in the bloom of youth and are all celestial maidens, incomparable in grace and beauty. The heavenly king has now sent us here to serve you morning and evening and attend to you while you sleep and rest.

The bodhisattva said:

– You possess some roots of goodness, through which you have obtained celestial bodies, yet you do not contemplate impermanence. Instead, you behave seductively, bewitching and harming others. Though your bodies are beautiful, your minds are crooked. You indulge in lust and commit evil deeds; after death, you will fall into the three evil realms, take on the bodies of birds and beasts, and find escape exceedingly difficult. I know that you wish to disturb me and render my mind impure. Depart! I have no need of you!

Upon hearing this, the three celestial maidens suddenly transformed into three old women, [0640b] with white hair, wrinkled faces, missing teeth, drooling mouths, skin clinging to their bones, and bellies as large as drums. Leaning on staffs, they groped their way forward step by step, unable to return to their former appearances.

Seeing the bodhisattva’s mind so steadfast, Mara the Evil One thought: “In the past, when I was in the Snow Mountains, whenever I drew my bow, even the god Mahesvara became terrified and retreated from his wholesome resolve. Yet now I cannot make the ascetic Gautama waver. Not only are my bow and arrows powerless against him, but even my three daughters can do nothing.” Enraged, Mara sought another means. Lowering his voice, he addressed the bodhisattva with gentle words of enticement:

– If you do not delight in the sensual pleasures of the world, then ascend to the heavenly realm, and I shall yield to you my throne and all the five kinds of sensual pleasure.

The bodhisattva said:

– Because in a former life you planted a few causes through generosity, in this life you became king of the Heaven of Self-Mastery. But this merit is limited. When it is exhausted, you will be reborn and sink into the three evil destinies, from which escape is exceedingly difficult. This is a cause of transgression, not what I seek.

Mara said:

– You know my karmic retribution, but who knows yours?

The bodhisattva replied:

– Only this earth knows my karmic retribution.

When the bodhisattva spoke these words, the great earth suddenly quaked in six ways.

At that moment, the earth deity, holding a seven-jeweled vase filled with lotus flowers, sprang forth from beneath the ground and said to Mara:

– In the past, the bodhisattva gave his head, eyes, marrow, and brain to others, and his flowing blood soaked the entire great earth. He also gave away kingdoms, wives, children, elephants, horses, and precious jewels beyond reckoning, solely to seek the unsurpassed true path. Therefore, you should not disturb the bodhisattva.

Hearing this, Mara became exceedingly frightened, and the hair on his body stood on end. The earth deity bowed at the bodhisattva’s feet, made offerings of flowers, and suddenly vanished.

Mara thought: “I have used my mighty bow and sharp arrows, my three daughters, and sweet words of persuasion, yet I still cannot disturb Gautama’s mind. I shall seek another means. I shall assemble all my armies and use force to intimidate Gautama.” As Mara entertained this thought, his celestial hosts suddenly assembled, filling all of space.

Each had a different appearance. Some held halberds or swords; some carried great trees upon their heads; some held golden clubs in their hands; and some were fully equipped with every kind of weapon of war. Some had human bodies but the heads of pigs, fish, donkeys, horses, lions, dragons, bears, tigers, rhinoceroses, or other beasts.

Some had many heads upon a single body; some had one eye on their face, while others had many eyes. Some were tall with enormous bellies, [0640c] while others were emaciated and had no bellies. Some had long legs and enormous knees; some had huge, grossly swollen feet; some had long claws and pointed teeth; some had their heads upon their chests; some had two legs but many bodies; some had enormous faces; some had faces set upon one side; some had complexions like earthen ash; and some had flames issuing from their bodies.

Some carried mountains upon their shoulders; some had disheveled hair and naked bodies; some had faces half red and half white; some had lower lips hanging down to the ground; some covered their faces with the hems of their robes; some wore tiger skins or the hides of snakes or lions; some had snakes coiled all over their bodies; some had flames blazing upon their heads; some glared and brandished their arms; some ran and leaped from side to side; some flew in circles through the sky; and some chased one another, shrieking and howling.

Evil forms of this kind, beyond reckoning, surrounded the bodhisattva. Some sought to cut apart the bodhisattva’s body, while flames on all four sides blazed as high as the heavens. Their frenzied cries shook the mountains and forests; wind, fire, smoke, and dust billowed everywhere, and the waters of the four great seas surged upward at once.

At that time, the Dharma protectors, devas, dragons, spirits, and others were all so enraged by Mara’s armies that blood flowed from the pores of their bodies. Seeing the evil Mara disturbing the bodhisattva, the devas of the Pure Abodes aroused compassionate pity for all beings and immediately appeared throughout the sky. They saw countless armies of Mara surrounding the bodhisattva, uttering vicious words and shaking heaven and earth. Yet the bodhisattva’s mind remained serene and composed, and his countenance did not change, like a lion amid a herd of deer. They all praised him, saying:

– How wondrous! Truly, this has never been seen before! The bodhisattva will certainly attain perfect enlightenment.

Mara’s armies shouted to urge one another onward, each exerting all his power to destroy the bodhisattva. Some glared and gnashed their teeth, while others flew and leaped about wildly. The bodhisattva remained at ease, regarding them as children at play.

Mara’s armies grew furious and fought with even greater force. Through the power of loving-kindness, the bodhisattva caused those clutching rocks to be unable to lift them, while those who had lifted them could not bring them down. Those brandishing knives and flourishing swords suddenly became motionless in midair.

Flashes of lightning, thunderbolts, rain, and flames all turned into five-colored flowers. The venom of vicious dragons became fragrant breezes, and all the terrifying forms that sought to harm the bodhisattva were rendered unable to move.

Mara had an elder sister named Megha and a younger brother named Kali. Each held a weapon fashioned from a skull, and before the bodhisattva they assumed various forms to disturb him. Mara’s armies manifested hideous bodies, seeking to terrify the bodhisattva, but they were utterly unable to touch even a single hair of his body, and thus became still more distressed. At that time, a deity in the sky named Puta concealed his body and said:

– I now see that the bodhisattva’s mind is serene and quiescent, entirely free of resentment. [0641a] These armies of Mara have aroused malicious intentions toward the bodhisattva. To become groundlessly enraged at one who bears no enmity—truly, these evil maras are foolish, exhausting themselves and gaining nothing whatsoever. You should now abandon your resentment and harmful intentions. Your mouths might blow Mount Sumeru until it topples; you might make fire cold and water hot; and you might make the hard nature of earth soft. Yet you cannot destroy the bodhisattva, who has cultivated wholesome fruits through many kalpas and possesses right meditative concentration, diligent skillful means, and the pure radiance of wisdom. These four virtues cannot be severed; if they could be obstructed, he would not attain perfect enlightenment. Just as the radiance of a thousand suns would surely dispel the darkness, just as drilling wood produces fire and digging into the earth yields water, so through diligent skillful means nothing can be attained without seeking it. The beings of the world are sinking in the three poisons, with no one to rescue them. Out of compassion, the bodhisattva seeks the medicine of wisdom to cure all the ailments of the world. Why, then, do you now disturb the bodhisattva?

The beings of the world are deluded and devoid of wisdom; all have fallen into wrong views. The bodhisattva is now establishing the Dharma eye, wishing to guide beings in cultivating the true path. Why do you disturb the Teacher of the Way?

This should not be done. It is like trying to deceive the guide of a merchant caravan in the midst of a wilderness. Beings have fallen into darkness and bewilderment, not knowing where to find refuge.

The bodhisattva lights the lamp of wisdom; why do you seek to extinguish it? Beings are now sinking in the ocean of birth and death, and for their sake the bodhisattva is making the precious ship of wisdom; why do you seek to sink it? The bodhisattva takes patience as the sprout, steadfastness as the root, and the unsurpassed great Dharma as the fruit; why do you seek to cut it down?

Greed, hatred, and delusion are the shackles that bind all beings. The bodhisattva practices austerities in order to liberate them; today, he is resolutely seated in full lotus posture beneath this tree to attain the unsurpassed path. This is the vajra seat of the Buddhas of the past.

Other places may tremble, but this place remains unmoved. The bodhisattva has entered subtle right concentration. You cannot destroy him, but should instead give rise to joy, abandon arrogance, and be ever mindful of serving the bodhisattva.

At that time, Mara the Evil One heard the voice in the sky and saw that the bodhisattva remained serene and unchanged. Ashamed at heart, he relinquished his arrogance, submitted, and returned to his heavenly palace. The armies of Mara all scattered.

Grieved and dejected, they no longer had any strength, and their weapons of war lay strewn throughout the forest. As the evil hosts dispersed and withdrew, the bodhisattva’s mind remained pure, tranquil, and unmoving. The sky cleared of clouds, the wind ceased to blow, and although the sun had already set, the light became twice as brilliant. [0641b] The moon and stars also shone radiantly; even the darkest places were no longer obscured.

The devas in the sky showered precious flowers like rain and simultaneously played celestial music as an offering to the bodhisattva.

On the night of the seventh day of the second month, after the bodhisattva had exercised the power of loving-kindness and compassion to subdue the armies of Mara, he emitted brilliant light, entered samadhi, and contemplated ultimate truth. With mastery of meditative concentration in relation to all dharmas, he clearly knew every wholesome and unwholesome karma he had created in past lives: how he was born from one place into another, his parents and relatives, wealth and poverty, nobility and lowliness, the length or brevity of his lifespan, and even his names and family lineages.

The bodhisattva aroused great compassion for sentient beings and reflected: “All sentient beings have no one to rescue them. They ceaselessly revolve through the five paths and do not know the way out. Everything is false and unreal, yet within it sentient beings deludedly give rise to suffering and happiness.” The bodhisattva contemplated in this way until the end of the first watch.

During the second watch, the bodhisattva attained the divine eye and observed the world, seeing everything clearly as one sees one’s own reflection in a bright mirror. He further saw immeasurably many kinds of sentient beings dying here and being born there, experiencing painful or pleasant retribution according to their wholesome or unwholesome karma. He also saw sentient beings being tortured in the hells: molten copper was poured into the mouths of sinners; some were made to embrace blazing copper pillars; some lay upon burning iron beds; some were boiled in iron cauldrons; some were roasted over fire; some became food for tigers, wolves, hawks, and dogs;

some, fleeing pits of fire, took refuge beneath trees, but the falling leaves all turned into knives and swords that cut and carved their bodies.

Some had their limbs hacked and dismembered with saws and axes; some were cast into rivers of boiling ashes; and some were thrown into pits of excrement and urine. Although they endured such sufferings, through karmic retribution they had to die and come back to life tens of thousands of times. Seeing these things, the bodhisattva reflected: “Because these sentient beings delighted in creating evil karma in the world, today they undergo retribution of boundless suffering.

If anyone were to see this painful retribution, they would never again dare even to think of evil.”

The bodhisattva then observed the animals and saw that, according to their respective karmic conduct, they assumed various ugly forms. Some had flesh, bones, sinews, horns, hides, teeth, fur, or feathers for which they were killed by people. Some carried heavy burdens for people, suffering extreme hunger and thirst, yet no one gave them any thought.

Some had their noses pierced, and others had their heads hooked. They constantly supplied human beings with the flesh of their own bodies, and moreover devoured one another among their own kind, undergoing such torments. [0641c] Seeing this, the bodhisattva aroused great compassion and reflected: “These sentient beings constantly use their strength to serve human beings, yet still suffer hunger, thirst, and beatings, all because of the retribution for evil they committed in previous lives.”

Next, the bodhisattva observed the hungry ghosts and saw that they constantly dwelt in dark places, had never seen the light of the sun or moon, and could not see others of their own kind. Their bodies were enormous, their bellies as large as Mount Tai, and their throats as narrow as needles. Fire constantly burned within their mouths, and they were continually tormented by hunger and thirst.

For hundreds of millions upon millions of years, they never even heard the words “food” or “drink.” Even if rain fell upon their bodies, it turned into fire. When they passed by ponds, lakes, rivers, or seas, the water changed into molten copper and glowing coals. Whenever they moved their bodies or took a step, the noise resembled that of a company of people hauling five hundred carts past, and their entire bodies seemed to be consumed by flames.

Seeing the hungry ghosts endure such suffering, the bodhisattva aroused great compassion and reflected: “These hungry ghosts created karma through stinginess and greed, hoarding wealth and refusing to give; therefore, today they undergo this painful retribution. Anyone who sees those sufferings should practice giving and not give rise to avarice. Even if one has no possessions, one should cut flesh from one’s own body and give it away.”

Next, the bodhisattva observed human beings and saw the moment when the intermediate-state body first entered the womb. When the parents engaged in intercourse, inverted deluded thoughts gave rise to defiled attachment, and the impure substances were immediately taken as one’s own body. While in the womb, the body was scorched by heat as though in hell, and only after a full ten months was it born.

Immediately after birth, when held and handled by people outside, the contact with roughness caused pain as though one were being cut by knives and swords. Before long, one again succumbed to old age and death, and then was reborn as an infant, revolving endlessly through the five paths without awakening oneself. Seeing this, the bodhisattva aroused great compassion and reflected: “All sentient beings suffer such calamities.

Why do they remain immersed in the five desires and regard them as happiness, unable to sever the root of their delusion?”

The bodhisattva then observed the devas and saw that those sons of the devas had pure bodies unstained by dust or defilement, resembling vaidurya. Their bodies radiated brilliant light, and their eyes did not blink. Some devas dwelt upon the summit of Mount Sumeru, some on its four sides, and some in the sky.

Their minds were constantly joyful, everything accorded with their wishes, and they played celestial music for their own amusement, forgetting both night and day. Everywhere was supremely beautiful. Looking toward the east, they remained engrossed for many years and forgot to turn back; looking toward the west, they were captivated for many years and did not return. [0642a] It was the same in the south and the north.

Clothing, food, and drink appeared as soon as they thought of them. Although they enjoyed such gratifying things, they were still scorched by the fire of desire. The bodhisattva further saw that when their heavenly merit was exhausted, the five signs of death appeared:

1. The flowers upon their heads withered.

2. Their eyes began to blink.

3. The radiance of their bodies disappeared.

4. Sweat issued from their armpits.

5. They spontaneously wished to leave their seats.

When their attendants saw the five signs of death appearing on the body of a son of the devas, their minds became filled with loving attachment. The son of the devas also knew that the five signs of death had appeared on his body, and when he saw his attendants’ attachment to him, his heart was filled with immense anguish. Seeing that the sons of the devas underwent such things, the bodhisattva aroused great compassion and reflected: “These sons of the devas formerly cultivated a small measure of goodness and therefore enjoy happiness in the heavenly realm, but as their retribution approaches its end, they experience immense anguish.

After their lives end and they relinquish their heavenly bodies, they will fall into the three evil paths. In previous lives they performed good deeds, but because they sought pleasant retribution, today they obtain little happiness and much suffering. They are like hungry people who eat poisoned food: although it tastes delicious at first, afterward it brings great calamity.

Why should a wise person crave such sensual pleasures?”

The devas of the Form Realm and the Formless Realm, seeing that their lifespans were long, believed their pleasures to be eternal. When they saw those pleasures deteriorate, they became overwhelmed with sorrow and immediately gave rise to wrong views, denying cause and effect. Because of this, they revolved through the three paths and endured many sufferings. With his divine eye, the bodhisattva observed the five paths, aroused great compassion, and reflected: “Within the three realms, there is not a single dharma that is truly pleasant.” He contemplated in this way until the end of the second watch.

At the beginning of the third watch, the bodhisattva contemplated the faculties and dispositions of sentient beings, asking through what causes and conditions “aging and death” arise. He immediately knew that “aging and death” have “birth” as their root; if one can be free from “birth,” then “aging and death” will no longer exist. Moreover, this birth does not arise naturally, nor does it arise from itself; rather, it arises entirely through causes and conditions.

Because it arises through causes and conditions, it gives rise to the karmic formations of existence in the desire realm, existence in the form realm, and existence in the formless realm. The bodhisattva further contemplated whence karma in the three realms arises, and immediately knew that karma in the three realms arises from the four kinds of clinging.[53] He further contemplated whence the four kinds of clinging arise, and immediately knew that the four kinds of clinging arise from craving.

He further contemplated whence craving arises, and immediately knew that craving arises from feeling. He further contemplated whence feeling arises, and immediately knew that feeling arises from contact. He further contemplated whence contact arises, and immediately knew that contact arises from the six sense entrances. [0642b] He further contemplated whence the six sense entrances arise, and immediately knew that the six sense entrances arise from name-and-form.

He further contemplated whence name-and-form arises, and immediately knew that name-and-form arises from consciousness. He further contemplated whence consciousness arises, and immediately knew that consciousness arises from volitional formations. He further contemplated whence volitional formations arise, and immediately knew that volitional formations arise from ignorance.

If ignorance is extinguished, then volitional formations are extinguished; when volitional formations are extinguished, consciousness is extinguished; when consciousness is extinguished, name-and-form is extinguished; when name-and-form is extinguished, the six sense entrances are extinguished; when the six sense entrances are extinguished, contact is extinguished; when contact is extinguished, feeling is extinguished; when feeling is extinguished, craving is extinguished; when craving is extinguished, clinging is extinguished; when clinging is extinguished, existence is extinguished; when existence is extinguished, birth is extinguished; when birth is extinguished, aging, death, sorrow, grief, suffering, and affliction are extinguished.

Thus the bodhisattva contemplated the twelve links of dependent origination in both forward and reverse order. By the end of the third watch, he had shattered ignorance. As dawn approached, he attained the light of wisdom, eliminated all accumulated obstructions, and perfected the wisdom of all modes.

At that time, the Tathagata thought to himself: “The Eightfold Noble Path is the Dharma cultivated by all Buddhas of the three times; it is the path leading to nirvana. I have now traversed it, and my wisdom penetrates all things without obstruction.” At that moment, the great earth shook in eighteen ways; clouds and dust settled and the air became clear; celestial drums spontaneously emitted wondrous sounds; fragrant breezes blew gently, pleasantly, and coolly; auspicious clouds of many colors appeared, and the heavens rained ambrosia.

Throughout the groves, flowers and fruits flourished regardless of the season. The heavens also rained mandarava flowers, great mandarava flowers, manjushaka flowers, great manjushaka flowers, seven-jeweled lotuses, golden flowers, silver flowers, vaidurya flowers, and others, which fell all around the bodhi tree throughout an area of thirty-six yojanas. At that time, the devas played celestial music, scattered flowers, burned incense, chanted praises, and, holding banners, streamers, and celestial jeweled canopies, filled the whole of space in offerings to the Tathagata.

The eight classes of beings—dragons, spirits, and the others—also made offerings in the same manner.

At that very moment, the minds of all sentient beings suddenly became loving and compassionate. They were no longer angry and harbored no intention to kill; instead, they rejoiced and delighted as though encountering a sacred marvel. Their hearts were no longer fearful, their minds became gentle, their arrogance ceased, and they were no longer miserly, jealous, flattering, or deceitful.

Even the devas of the Five Pure Abodes, who had already transcended ordinary joy and pleasure, all rejoiced beyond their ability to restrain themselves. The painful punishments in the hells also temporarily ceased, causing the sinners there to rejoice exceedingly. All animals that had formerly devoured one another now no longer harbored vicious intentions.

Hungry ghosts became satiated and no longer thought of hunger or thirst. Dark places in the world that the light of the sun and moon could not reach now became brilliantly illuminated. The sentient beings dwelling there could all see one another and thought to themselves: [0642c] “Why have sentient beings suddenly appeared here?” The Great Sage, the Dharma King, had appeared in the world, using the light of the great Dharma to dispel the darkness of what is contrary to the Dharma, causing everything to become clearly illuminated.

The kings of the Ikshvaku clan who had renounced their kingdoms, left the household life, and cultivated the Way had attained the five superknowledges of the seers. They had also practiced the ten wholesome deeds and had been reborn in the heavenly realms. Relying upon their supernormal powers, they all flew to the bodhi tree, remained in midair, and joyfully joined their palms in praise:

– In our Ikshvaku clan, you are the one who has eliminated all outflows and perfected the wisdom of all modes. You are the eye of the world. How truly wondrous!

All sentient beings rejoiced and delighted; only Mara, the demon king, was filled with sorrow and distress.

For the first seven days after attaining Buddhahood, the Tathagata gathered his mind in contemplation, gazed upon the bodhi tree, and thought to himself: “Here I have completely eliminated all outflows; what had to be done has been accomplished, and my original vow has been perfectly fulfilled. The Dharma I have realized is extremely profound and difficult to understand; only a Buddha together with another Buddha can comprehend it.

All sentient beings in the age of the five turbidities are shrouded by craving, anger, delusion, wrong views, arrogance, and flattery. Their merit is slight, their faculties dull, and they are without wisdom. How could they possibly understand the Dharma I have realized?

If I now turn the Dharma wheel, in their confusion they will be unable to believe and accept it. Instead, they will give rise to slander, fall into the lower realms, and undergo many sufferings. It would be better for me to remain silent and enter nirvana!”

At that time, the Tathagata spoke these verses:

The Noble Path is very difficult to realize;

Wisdom is truly difficult to attain.

With respect to these difficult matters,

I have accomplished them all.

The wisdom I have realized

Is foremost, subtle, and wondrous.

Sentient beings have dull faculties,

Obscured by sensual pleasure and delusion.

Following the current of birth and death,

They cannot turn back to the source.

How could sentient beings such as these

Possibly be delivered?

Seeing that the Tathagata had attained the noble fruition yet still sat silently without turning the Dharma wheel, the Great Brahma, the celestial king, was grieved and thought to himself: “In the past, for the sake of sentient beings, the Blessed One remained for innumerable hundreds of millions of kalpas in birth and death, relinquishing his kingdom, wife and children, head, eyes, marrow, and brain, and enduring every kind of suffering.

Only today has he fulfilled his aspiration and attained unsurpassed, complete, perfect enlightenment. Why, then, does he remain silent and refrain from teaching the Dharma? [0643a] Sentient beings have long remained in the endless night, submerged in birth and death and fallen into the darkness of ignorance, from which it is extremely difficult to escape. I shall now go and entreat him to turn the Dharma wheel.” Having thought thus, he departed from his celestial palace and, as swiftly as a strong man might extend his arm, arrived before the Buddha.

He bowed his head at the Buddha’s feet, circumambulated him hundreds of thousands of times, then withdrew to one side, knelt, joined his palms, and addressed the Buddha:

– Blessed One! In the past, for the sake of sentient beings, you remained for a long time in birth and death, relinquished your life, head, and eyes in acts of generosity, endured every kind of suffering, and cultivated profound and abundant merit. Only today have you attained the unsurpassed Way. Why, then, do you remain silent and refrain from teaching the Dharma? Sentient beings have long remained in the endless night, submerged in birth and death and fallen into the darkness of ignorance, from which it is extremely difficult to escape. Nevertheless, among them are sentient beings who, in past lives, drew near to virtuous friends and planted roots of merit; upon hearing the Dharma, they will be able to accept the Noble Path. I beseech the Blessed One, for the sake of these beings, to bring forth the power of compassion and turn the wondrous Dharma wheel.

Shakra, Lord of the Devas, and the devas up to those of the Heaven of Freely Transforming Others’ Enjoyments likewise entreated the Tathagata to turn the great Dharma wheel for sentient beings.

At that time, the Blessed One said to the Great Brahma, the celestial king, Shakra, Lord of the Devas, and the others:

– I, too, wish to turn the Dharma wheel for all sentient beings. However, the Dharma I have realized is profound, subtle, wondrous, and difficult to understand. I fear that sentient beings will be unable to believe and accept it and will instead give rise to slander and fall into hell. For this reason, I have remained silent.

The Great Brahma King and the others made their request three times. On the seventh day, the Tathagata silently consented. Knowing that the Buddha had accepted their request, the Great Brahma King and the others bowed their heads and paid homage at the Buddha’s feet, after which each returned to his own dwelling place.

After the Blessed One had accepted the request of the Great Brahma King and the others, during the following seven days he surveyed the capacities of sentient beings with the Buddha-eye. He saw that their capacities were of three grades—superior, middling, and inferior—and that their various afflictions were likewise of three grades—inferior, middling, and superior. After fourteen days had passed, the Blessed One reflected again: “Now I shall open the Dharma gate of ambrosia.

Who should be the first to hear it?” He immediately thought of the sage Alara, who was intelligent and quick to understand. Moreover, he had previously vowed that upon attaining the Way, he would first deliver him. As he thought this, a voice spoke from the sky: “The sage Alara passed away only yesterday.” The Blessed One replied: “I already know this.”

The Blessed One then thought of the sage Kalama, who was also keen and discerning in capacity and worthy of hearing the Dharma first. Again, a voice from the sky said: “The sage Kalama also passed away yesterday.” The Blessed One replied: “I already know this as well.”

[0643b] The Blessed One then reflected: “The five men, Kaundinya and the others, were instructed by the royal preceptor and the great ministers to remain and attend upon me. They are all very intelligent. Furthermore, in a past life, they made a vow before me that they would be the first to hear the Dharma. I shall now expound the true Dharma for these five men.” The Blessed One further reflected: “In ancient times, when the Buddhas turned the Dharma wheel, they all did so at the dwelling place of the sages, in the Deer Park at Varanasi. Moreover, this is also where those five men now reside. I shall go there and turn the great Dharma wheel.” Having reflected thus, he rose from his seat and set out for Varanasi.

At that time, there were five hundred merchants, among whom two leaders named Bhadrashrena and Bhadrali were traveling across the wilderness. Suddenly, a heavenly being came and told them: “A Tathagata has now appeared in the world—Worthy of Offerings, Perfectly and Fully Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. He is the supreme field of merit. You should go and be the first to make offerings to him.”

Hearing the heavenly being say this, the merchants replied:

“Excellent! We shall go. But where is the Blessed One now?”

The heavenly being replied:

“Before long, the Blessed One will come here.”

The Tathagata, accompanied by countless devas, then proceeded in due order to the village of Tavisabali. When the merchants saw the Tathagata adorned with the excellent marks and surrounded by devas, their hearts became even more joyful, and they offered roasted grain and honey to the Buddha.

The Blessed One reflected: “The Buddhas of the past used patra bowls to hold their food.” Knowing the Buddha’s thought, each of the Four Heavenly Kings brought a bowl and offered it to him. The Blessed One then reflected: “If I accept the bowl of one king, the other kings will surely feel resentment.” He therefore decided to accept the bowls of all four kings. Placing them one atop another in his palm, he pressed them into a single bowl, though four ridges still appeared around its rim.

The Blessed One then pronounced this benediction: “The offering made today is intended to give the recipient sufficient strength. May those who make this offering be filled with vigor, joyful in spirit, free from illness, and long-lived, and may benevolent deities constantly accompany and protect them. Through the merit of offering food, may they eradicate the roots of the three poisons.

In future lives, may they attain the three enduring qualities, be intelligent and wise, possess profound faith in the Buddha-Dharma, and wherever they are born, may they hold right view and remain free from delusion. [0643c] May their parents, spouses, children, relatives, friends, and kin in this present life all prosper and be free from calamities and misfortune. If anyone in their family lineage has died and fallen into an evil destiny, through the merit of the donors may that person be reborn among devas or humans, never give rise to wrong views, cultivate merit and virtue, always draw near to and serve the Tathagatas, hear the true Dharma, penetrate the truth, attain the fruits of the Way, and fulfill all aspirations.”

After pronouncing the benediction, the Blessed One partook of the food. When he had finished eating, rinsed his mouth, and washed his bowl, he transmitted the Three Refuges to the two merchants:

1. I take refuge in the Buddha.

2. I take refuge in the Dharma.

3. I take refuge in the future Sangha.

Having transmitted the Three Refuges, the Blessed One took leave of them and continued on his journey. His gait was majestic and serene, like that of a king of geese. Along the road, he encountered a non-Buddhist ascetic named Upaka. Seeing the Tathagata adorned with the excellent marks and his faculties tranquil and composed, Upaka praised him greatly and spoke this verse:

Sentient beings in the world

Are all bound by the three poisons;

Their faculties are coarse and restless,

Racing after external objects.

Now I behold you, noble sir,

Your bearing utterly serene;

Surely you have gained liberation,

Of this there can be no doubt.

Who is your teacher,

And what is his name and lineage?

The Blessed One replied in verse:

I have now transcended

All sentient beings;

The subtle, profound, and wondrous Dharma

I now know completely.

The realm of the three poisons and five desires

I have brought entirely to an end;

Like a lotus in the water,

Undefiled by filthy mud.

I awakened by myself to the Noble Eightfold Path,

Without teacher and without companion.

With pure wisdom,

I subdued mighty Mara;

Now I have become the Perfectly Awakened One,

The teacher of devas and humans.

As body, speech, and mind are pure,

I am therefore called the Muni.

I am going to Varanasi

To turn the Dharma wheel of ambrosia,

Which devas, humans, Mara, and Brahma

Are all unable to turn.

Hearing the Buddha speak this verse, Upaka’s heart was filled with joy. He praised it as an unprecedented event, respectfully joined his palms, circumambulated the Buddha, and then took his leave. As he departed, he repeatedly looked back until the Buddha disappeared from sight.

[0644a] The Blessed One continued on his journey. When he reached the bank of the Ajapala River, night was falling. He stayed there overnight and abided in right concentration. At that time, wind and rain continued in that place for seven days. In the river dwelt a great naga king named Mucalinda. Seeing the Buddha absorbed in concentration, he coiled his body around him seven times to shield him from the wind and rain. After seven days, the great naga king transformed himself into human form, bowed at the Buddha’s feet, and said:

“Blessed One, throughout these past seven days, were you not greatly troubled by the wind and rain?”

The Blessed One replied in verse:

Devas and beings of the world

All delight in the five desires;

Yet compared with this meditative concentration,

Nothing can equal it.

Hearing the Buddha speak this verse, the naga king was filled with joy. He bowed at the Buddha’s feet and returned to his own dwelling place.

The Blessed One continued on to the dwelling place of the five men—Kaundinya, Mahanama, Vappa, Assaji, and Bhaddiya—in the land of Varanasi. Seeing the Buddha from afar, they said to one another: “The ascetic Gautama abandoned the practice of austerities and took delight in food and drink; he no longer has the mind that seeks the Way. Now that he is returning, we need not rise to welcome him, nor need we respectfully bow in homage.

If Gautama asks where a seat has been prepared, we shall tell him that he may sit wherever he wishes.” Having said this, each of them remained seated in silence. Yet as soon as the Blessed One arrived, all five spontaneously rose together, respectfully bowed in homage, and welcomed him. Together they attended to him: one received his robe and alms bowl, another brought water for washing his hands, another brought water for washing his feet, and so forth.

Everything they did was contrary to their previous agreement, yet they still addressed the Buddha as Gautama.

The Blessed One said:

– You agreed among yourselves that when you saw me coming, you would not rise. Why, then, have you now broken your agreement and, filled with awe, risen to attend to all my needs?

Hearing the Buddha say this, Kaundinya and his four companions were deeply ashamed and said:

– Gautama, have you grown weary in your practice of the Way?

The Blessed One replied:

– Why do you behave so arrogantly as to address the Supremely Honored One by his personal and family names? My mind is open and unobstructed like empty space, making no distinction between praise and blame; yet by giving rise to arrogance, you will bring evil retribution upon yourselves. [0644b] Even according to worldly propriety, it is impermissible for children to address their parents by name; how much more so now that I am the father and mother of all sentient beings.

Hearing the Buddha say this, Kaundinya and his four companions were deeply ashamed and addressed the Buddha:

– Blessed One! We were ignorant and did not know that you had attained perfect enlightenment. Why was this? Formerly, we saw the Tathagata practicing austerities, eating only a single grain of rice or sesame seed each day. Later, however, you returned to taking pleasure in accepting food. Therefore, we thought that you could not attain the Way.

The Blessed One replied:

– Do not use your shallow wisdom to judge whether or not I have attained the Way. Why? When the body suffers, the mind is afflicted; when the body experiences pleasure, the mind becomes attached. Therefore, neither pleasure nor pain is a cause of the Way. It is like drilling wood to kindle a fire while pouring water upon it: one will certainly obtain no light with which to dispel the darkness. Likewise, if one wishes to kindle the fire of wisdom but pours upon it the water of pain and pleasure, the light of wisdom will never arise. Because the light of wisdom does not arise, one cannot extinguish the darkness of birth and death. If you can relinquish the two states of pain and pleasure, practice the Middle Way, and bring the mind to tranquility, only then can you cultivate the Noble Eightfold Path and leave far behind the calamities of birth, aging, illness, and death. I have practiced according to the Middle Way and attained unsurpassed, complete, perfect enlightenment.

Hearing the Tathagata say this, Kaundinya and his four companions rejoiced exceedingly and gazed upon the Tathagata’s venerable countenance without taking their eyes from him even for a moment.

The Blessed One then contemplated the faculties of Kaundinya and his four companions. Seeing that they were capable of comprehending the true Dharma, he said:

– Kaundinya and companions! You should know that the excessive flourishing of the five skandhas is suffering; birth, aging, illness, and death are suffering; separation from loved ones is suffering; meeting with those one hates is suffering; failing to obtain what one seeks is suffering; even the loss of honor and happiness is suffering. Kaundinya! Beings with form or without form, without feet, with one foot, two feet, four feet, or many feet—all undergo such suffering. It is like covering glowing embers with ashes: if they encounter dry grass, flames will blaze forth. Likewise, all suffering has the self as its root. If any sentient being gives rise to even the subtlest conception of self, that being must still undergo such suffering. Greed, anger, and delusion all likewise arise from the root of self.

Furthermore, the three poisons are the causes of all suffering, just as seeds are able to produce sprouts. Because of them, sentient beings revolve in samsara throughout the three realms. If the conception of self and greed, anger, and delusion are extinguished, all that suffering will also cease. Practicing the Noble Eightfold Path is like pouring water upon a fiercely burning fire. [0644c] Because sentient beings do not know the source of suffering, they revolve in the cycle of birth and death.

Kaundinya! This is suffering; you should understand it. This is the origin of suffering; you should abandon it. This is cessation; you should realize it. This is the path; you should cultivate it. Kaundinya! Suffering, I have understood. Its origin, I have abandoned. Cessation, I have realized. The path, I have cultivated. I have attained unsurpassed, complete, perfect enlightenment. Therefore, you must understand suffering, abandon its origin, realize cessation, and cultivate the path. You should know that anyone who does not understand the Four Noble Truths will not attain liberation.

The Four Noble Truths are true and real. Suffering is truly suffering; its origin is truly its origin; cessation is truly cessation; and the path is truly the path. Kaundinya! Do you understand?

Kaundinya replied:

– Blessed One! I understand clearly.

Because he understood the Four Noble Truths, he came to be called Ajnata Kaundinya.

The Buddha turned the Dharma wheel of the Four Truths three times, comprising twelve aspects. Among all dharmas, Ajnata Kaundinya became free from dust and defilement and attained the pure Dharma eye[54].

At that time, eighty thousand nayutas of devas in the sky also became free from dust and defilement and attained the pure Dharma eye. Seeing the Tathagata turn the Dharma wheel in this realm, the earth deities rejoiced greatly and proclaimed in a loud voice: “The Tathagata has turned the wondrous Dharma wheel in this realm!” Hearing these words, the deities in the sky rejoiced and, one after another, proclaimed the same. When the devas of the Akanistha Heaven heard this, they too rejoiced exceedingly and proclaimed in a loud voice: “Today, at the abode of the seers in the Deer Park of Varanasi, the Tathagata has turned the great Dharma wheel, which no deva, human, mara, Brahma, ascetic, or brahmin in the world is able to turn!”

At that moment, the great earth quaked in eighteen ways. In the sky, the eight classes of devas, nagas, and other beings played various kinds of music, burned many kinds of fragrant incense, scattered a profusion of beautiful flowers, held banners, streamers, and jeweled canopies, and sang hymns of praise. Celestial drums sounded of themselves, and the entire realm suddenly shone with brilliant light.

Ajnata Kaundinya was the first to awaken to the Way and was therefore regarded as the foremost disciple. When the Buddha had finished turning the Dharma wheel, only Ajnata Kaundinya had awakened to the Way. The other four, including Mahanama, thought to themselves: “If the Blessed One teaches the Dharma to us, we too shall awaken to the Way.” Having thought this, they gazed upon the Buddha’s venerable countenance without taking their eyes from him even for a moment.

The Blessed One knew the thoughts of those four men and therefore expounded the Four Truths to them in detail. At that time, those four also became free from dust and defilement among all dharmas and attained the pure Dharma eye. [0645a] After Kaundinya and his four companions had awakened to the Way, they bowed at the Buddha’s feet and addressed him:

– Blessed One! We have seen the Way and realized the Way. We now wish to renounce the household life and train in the Way within the Buddha’s Dharma. We humbly beseech the Blessed One to compassionately accept us.

The Blessed One immediately called to them:

– Come, bhikkhus!

The hair and beards of Kaundinya and his four companions fell away of themselves, and their bodies became clothed in kasaya robes; thus they became ascetics. The Blessed One asked:

– Bhikkhus! Are form, feeling, perception, formations, and consciousness permanent or impermanent, suffering or not suffering, empty or not empty, possessing a self or devoid of self?

Upon hearing the Buddha teach the Dharma of the five skandhas, the five bhikkhus completely exhausted all outflows, their minds became liberated and unobstructed, and they attained arhatship. They then addressed the Buddha:

– Blessed One! Form, feeling, perception, formations, and consciousness are truly impermanent, suffering, empty, and non-self.

These were the first six arhats in the world. The Buddha was the Buddha Jewel; the Dharma wheel of the Four Truths was the Dharma Jewel; and the five arhats were the Sangha Jewel. Thus, at this time the Three Jewels were fully present in the world, constituting the foremost field of merit for devas and humans.

Notes:

[48] Ārāḍa and Kālāma, 阿羅邏迦蘭 (S: Ārāḍa, Kālāma): two sages from the city of Vaiśālī, India (according to another account, they lived near Rājagṛha). They were the most renowned scholars of the Sāṃkhya school among the six leaders of the non-Buddhist traditions of that time. They were also the non-Buddhist sages whom Śākyamuni first approached to inquire about the Way immediately after leaving the royal palace.

[49] The Three Enduring Dharmas 三堅法: three enduring things—an enduring body, an enduring life, and enduring wealth.

Those who cultivate the Way attain the supreme Dharma body, an inexhaustible wisdom-life, and limitless Dharma treasures. These are called the Three Enduring Dharmas:

1. An enduring body: practitioners observe the five precepts in purity and without defilement, cultivate the path of unsurpassed bodhi, and realize the indestructible vajra Dharma body.

2. An enduring life: practitioners clearly understand the Four Truths, cultivate the true Dharma, transcend birth and death to abide forever, and ensure that their wisdom-life is never extinguished.

3. Enduring wealth: practitioners give material possessions to those of pure spiritual conduct in quest of the unsurpassed peace and bliss of nirvana, or seek the joyful fruits of the heavenly and human realms in a future life, thereby attaining enduring Dharma wealth.

In his commentary on the Bodhisattva Chapter of the Vimalakīrti Sutra, Sengzhao explains: “Even if heaven and earth were consumed by fire, these three dharmas would not be burned; even if the succession of kalpas came to an end, these three dharmas would not be exhausted. Therefore, they are called the Three Enduring Dharmas.”

[50] The Five Great Elements 五大 (S: pañca mahā-bhūtāni): the five elements whose nature is vast and from which the myriad dharmas arise: earth, water, wind, fire, and space. The essential qualities of the five great elements are, respectively, solidity, moisture, movement, heat, and unobstructedness; their functions are to support, preserve, gather and contain, bring to maturity, foster growth, and remain unobstructed.

[51] The Samādhi with Initial and Sustained Examination 有覺有觀三昧: one of the three samādhis. The initial mental engagement in meditation is called initial examination, while the subtle mental discernment of the meditative state is called sustained examination. When emptiness, signlessness, and wishlessness correspond with the mind and one enters the First Dhyāna, all initial and sustained examination must be upright; therefore, it is called the Samādhi with Initial and Sustained Examination.

[52] The Heaven of the First Dhyāna 初禪天: the first of the four heavenly levels in the Form Realm. The celestial beings in these heavens do not consume cooked food as humans do; therefore, they have neither olfactory consciousness nor gustatory consciousness. Only visual, auditory, bodily, and mental consciousness arise, together with feelings of joy and bliss.

[53] The Four Graspings 四取: four kinds of grasping, comprising: 1. Grasping at sensual desire: craving and attachment that arise toward the objects of the five desires in the Desire Realm; 2. Grasping at views: attachment to interpretations produced by a mistaken mind, discriminating them as true—that is, grasping at the four views; 3. Grasping at precepts and prohibitions: attachment to what is neither a true cause nor the true path—that is, grasping at precepts and prohibitions, one of the five views; 4. Grasping at doctrines of self: grasping at a self that arises in dependence upon the entire inner body.

[54] Purity of the Dharma Eye 法眼淨 (S: Dharmacakṣu-viśuddha): the Dharma eye capable of perceiving the truth of all dharmas without obstruction or doubt.

According to Jizang’s Abridged Commentary on the Vimalakīrti Sutra, fascicle 4: those who attain the first fruit in the Lesser Vehicle perceive the principle of the Four Noble Truths, while those who reach the First Bhūmi in the Mahayana attain the true Dharma of non-arising; both are said to have attained purity of the Dharma eye.