過去現在因果經

[0645a] At that time, there was a young man named Yasa, the son of a wealthy householder. He was intelligent and keen-witted, and his family was the wealthiest in all Jambudvipa. He customarily wore a celestial crown, adorned himself with a necklace of seven treasures, and wore precious shoes.

One day, Yasa made merry with courtesans until midnight and then fell into a deep sleep. Awakening in the middle of the night, he saw the courtesans lying about, some face down and others face up, their hair disheveled and saliva running from their mouths, while musical instruments lay scattered everywhere. Yasa suddenly became disenchanted and thought, “I am in a place of peril and impurity, yet deludedly regard it as pure.” As he had this thought, through the spiritual power of the devas, the sky suddenly shone brightly and the doors opened of themselves.

Following the stream of light, Yasa went straight to Deer Park. When the Ganges blocked his way, Yasa cried aloud:

[0645b] “What suffering! What suffering!”

Hearing this, the Buddha replied:

“Come here. I have a Dharma that leads beyond suffering.”

Upon hearing this, Yasa immediately removed his precious shoes, which were worth as much as Jambudvipa, waded across the Ganges, and came before the Buddha. Seeing that the Buddha possessed the thirty-two excellent marks and eighty subsidiary characteristics, with a majestic countenance and perfect awe-inspiring virtue, Yasa was filled with joy. Prostrating himself with all five parts of his body touching the ground, he bowed at the Buddha’s feet and said:

“O Blessed One! Please save me.”

The Blessed One taught the Dharma in accordance with Yasa’s faculties. He said:

“Excellent! Good man, listen attentively and reflect well. Form, feeling, perception, formations, and consciousness are impermanent, suffering, empty, and not-self. Do you understand this?”

When Yasa heard the Tathagata speak thus, he became free from the dust and defilements and attained the pure Dharma-eye with regard to all dharmas.

The Tathagata then taught the Four Noble Truths once more. Yasa exhausted all outflows, his understanding became unobstructed, his mind attained freedom, and he realized arhatship. He said:

“O Blessed One! Form, feeling, perception, formations, and consciousness truly are impermanent, suffering, empty, and not-self.”

Seeing that Yasa was still dressed in worldly finery, the Tathagata spoke this verse:

Though dwelling in the household life,

And clothed in precious garments,

If one skillfully restrains the faculties,

And becomes disenchanted with the five desires,

One who can accomplish this

Is truly one who has gone forth.

Though physically dwelling in solitude,

And dressed in the simplest garments,

If the mind still clings to the five desires,

One has not truly gone forth.

The creation of all good and evil

Arises entirely from thoughts of the mind;

Therefore, true going forth

Takes the mind as its foundation.

After the Tathagata had spoken this verse, Yasa thought, “The Blessed One spoke this verse because he saw me wearing ornaments of the seven treasures. I should therefore remove this attire.” Having thought thus, Yasa came forward, bowed at the Buddha’s feet, and said:

“O Blessed One! I respectfully beseech the Blessed One to permit me to go forth.”

The Buddha said:

“Welcome, bhikkhu!”

Yasa’s hair and beard fell away of themselves, a kasaya robe clothed his body, and he became a sramana.

The following morning, Yasa’s father searched everywhere for his son. He was overwhelmed with grief and wept bitterly. Following his son’s tracks, he reached the bank of the Ganges and saw his son’s shoes. He thought, “My son must surely have taken this path!” He then followed the footprints until he reached the Buddha’s dwelling place.

[0645c] The Blessed One knew that the householder had come there searching for his son, and that if he saw him again at once, his anguish would be so great that he might lose his life. The Buddha therefore used his spiritual power to conceal Yasa. The householder came before the Buddha, bowed his head in reverence, and then withdrew to one side. The Tathagata examined his faculties and taught the Dharma to guide him:

“Good man, form, feeling, perception, formations, and consciousness are impermanent, suffering, empty, and not-self. Do you understand this?”

When Yasa’s father heard the Blessed One speak thus, he immediately became free from the dust and defilements and attained the pure Dharma-eye with regard to all dharmas. He said to the Buddha:

“O Blessed One! Form, feeling, perception, formations, and consciousness truly are impermanent, suffering, empty, and not-self.”

Knowing that the householder had perceived the meaning of the path and that his attachment to his son had diminished, the Tathagata asked:

“For what reason have you come here?”

The householder replied:

“I have a son named Yasa, who suddenly disappeared last night. This morning I searched for him everywhere. When I saw his shoes on the bank of the Ganges, I followed his footprints and came here.”

The Blessed One then withdrew his spiritual power, allowing the householder to see his son. Upon seeing Yasa, the householder rejoiced and said:

“Excellent! I am truly delighted that you have done this. Not only have you liberated yourself, but you are also able to liberate others. Because you were here, I came to this place and was able to perceive the truth of the path.”

The householder then took refuge in the Three Jewels before the Buddha.

This householder was the first upasaka in Jambudvipa to make offerings to and support the Three Jewels.

Yasa had fifty friends, all sons of wealthy householders. When they heard that a Buddha had appeared in the world, and also that Yasa had gone forth to cultivate the path according to the Buddha’s teaching, they all thought, “Now there is a Supremely Honored One in the world. Yasa, the son of a wealthy householder, is intelligent, eloquent in debate, and exceptionally talented.

Yet he has abandoned his wealthy family, departed from the pleasures of the five desires, changed his appearance, and firmly resolved to become a sramana. What do we still cherish that prevents us from going forth?” Having thought thus, they arranged to go together to the Buddha. As they approached and saw from afar the Tathagata’s extraordinary excellent marks and radiant light, they all rejoiced greatly.

Their entire bodies became cool and refreshed, and their hearts were filled with the utmost reverence. They immediately came before the Buddha, joined their palms, circumambulated him, and bowed at his feet. Because these sons of wealthy householders had planted roots of merit in former lives, they were naturally intelligent and readily attained understanding.

The Tathagata therefore taught the Dharma in accordance with their faculties.

“Good men, form, feeling, perception, formations, and consciousness are impermanent, suffering, empty, and not-self. Do you understand this?”

[0646a] When the Blessed One spoke thus, all the sons of the wealthy householders became free from the dust and defilements and attained the pure Dharma-eye within the teaching. Together they said:

“O Blessed One! Form, feeling, perception, formations, and consciousness truly are impermanent, suffering, empty, and not-self. We respectfully beseech the Blessed One to permit us to go forth.”

The Buddha said:

“Welcome, bhikkhus!”

Immediately, the hair and beards of the fifty sons of wealthy householders fell away of themselves, kasaya robes clothed their bodies, and they became sramanas.

The Blessed One then expounded the Dharma of the Four Noble Truths to them in detail, causing them all to exhaust the outflows completely, attain unobstructed minds and understanding, and realize arhatship. At that time, the Buddha’s Sangha had fifty-six arhats. The Tathagata told them:

“Bhikkhus, your task has been accomplished, and you can serve as the supreme field of merit for the world. Each of you should travel throughout the various regions to teach and transform beings, using a mind of loving-kindness and compassion to liberate all sentient beings. I shall go alone to Rajagrha in the kingdom of Magadha to guide sentient beings.”

The bhikkhus said:

“Excellent, Blessed One.”

The bhikkhus bowed their heads at the Buddha’s feet. Each carried his robe and alms bowl and, bidding farewell, departed.

The Blessed One thought, “I should guide those sentient beings who can benefit all devas and humans. The three Kasyapa brothers headed by Uruvilva Kasyapa, who are in the kingdom of Magadha, are practicing the way of the seers. Kings, officials, and common people revere, trust, and follow them. Moreover, they are intelligent, keen-witted, and readily attain understanding, but they are also extremely arrogant and difficult to subdue. I should now go and guide them.” Having thought thus, the Blessed One departed from Varanasi and went to the kingdom of Magadha. By the time he reached the dwelling place of Uruvilva Kasyapa, night had just fallen.

Seeing that the Tathagata was adorned with the full perfection of the excellent marks, Kasyapa rejoiced and asked:

“Young sramana, from where have you come?”

The Buddha replied:

“I have come from Varanasi. Night has fallen, and I wish to request lodging here for the night.”

Kasyapa replied:

– If you wish to stay overnight, I am willing to accommodate you, but there are no vacant rooms. There remains only a very clean stone chamber where I keep the implements used in fire worship. This place is very quiet, but there is a vicious dragon there, and I fear it may harm you.

The Buddha replied:

– Even though there is a vicious dragon, I still ask to lodge there.

Kasyapa said:

– The dragon is cruel by nature. I fear that it may harm you; it is not that I am being inhospitable.

The Buddha replied:

– Simply allow me to stay there. No harm will come!

Kasyapa said:

– Then please do as you wish!

The Buddha said:

– Very well!

[0646b] He entered the stone chamber, sat in the lotus posture, and entered samadhi. At that time, the vicious dragon gave rise to an evil intent and emitted smoke from its entire body. The Blessed One entered the Fire-Radiance Samadhi. The vicious dragon spewed flames that towered into the sky, setting the entire stone chamber ablaze.

Seeing the flames, Kasyapa’s disciples went to their teacher and reported:

– That young ascetic, so intelligent and dignified, has been burned by the vicious dragon’s flames.

Alarmed, Kasyapa went to look. Seeing the dragon spewing fire, he felt pity for the young ascetic and immediately ordered his disciples to pour water upon the flames. Yet instead of being extinguished, the fire only burned more fiercely. The stone chamber was consumed by the blaze.

At that time, the Blessed One remained unmoving in body and mind, his countenance serene. He had subdued the vicious dragon and caused it to relinquish its harmful, venomous intent. The Buddha conferred the Three Refuges upon the dragon and then placed it in his bowl. The next morning, Kasyapa and his disciples came to the Buddha and said:

– The young ascetic was burned by the vicious dragon’s flames and must surely have died. It was because of this that I would not lend you the chamber yesterday.

The Buddha then said:

– I stayed here in great tranquility and suffered no calamity whatsoever. That venomous dragon is now inside my bowl.

The Buddha opened his bowl and showed the dragon to Kasyapa. Seeing that the Buddha had remained amid the great fire without being burned and had even subdued the vicious dragon and confined it within his bowl, Kasyapa and his disciples praised him without end, declaring that such a thing had never before occurred. Kasyapa said to his disciples:

– Although this young ascetic possesses spiritual powers, he cannot compare with my true path.

The Blessed One said to Kasyapa:

– I wish to remain in this place!

Kasyapa replied:

– Excellent! Please make yourself at home!

On the second night, the Tathagata sat beneath a tree. The Four Heavenly Kings came to hear the Dharma, each emitting a brilliant light surpassing even the sun and moon. When Kasyapa awoke at midnight, he saw the light surrounding the Tathagata from afar and said to his disciples:

– That young ascetic also worships fire.

The next morning, Kasyapa went to the Buddha and asked:

– Ascetic! Do you also worship fire?

The Buddha replied:

– No. Last night, the Four Heavenly Kings came to hear the Dharma. The light you saw came from them.

Kasyapa said to his disciples:

– That young ascetic possesses great awe-inspiring virtue, but he still does not equal my true path.

On the third night, Sakra, Lord of the Devas, came to the Buddha to hear the Dharma and emitted a brilliant light like the rising sun. Seeing from afar the light beside the Tathagata, Kasyapa’s disciples immediately went to their teacher and said:

– That young ascetic certainly worships fire!

At daybreak, they all went to the Buddha and asked:

– Ascetic! Do you worship fire?

The Buddha replied:

[0646c] - No! Last night, Sakra, Lord of the Devas, descended to hear the Dharma. That light came from him.

Kasyapa said to his disciples:

– Although that young ascetic possesses great awe-inspiring virtue, he cannot compare with my true path.

On the fourth night, the Great Brahma Heavenly King came to the Buddha to hear the Dharma and emitted a brilliant light like the midday sun. When Kasyapa awoke at midnight and saw the light beside the Tathagata, he thought, “This ascetic must certainly worship fire.” The next morning, he went and asked the Buddha:

– Do you worship fire?

The Buddha replied:

– No! Last night, the Great Brahma Heavenly King descended to hear the Dharma. That light came from him.

Kasyapa thought to himself, “Although this young ascetic possesses wondrous powers, he still does not equal my true path.”

Kasyapa’s five hundred disciples all worshiped the three fires[55]. Early in the morning, they assembled to kindle the fires, but the fires would not ignite. They returned together and reported the matter fully to Kasyapa. After hearing them, Kasyapa thought, “This must certainly be the doing of that ascetic.” Kasyapa and his disciples immediately went to the Buddha and asked:

– Early this morning, my disciples went to kindle the three fires, but why would they not ignite?

The Buddha said:

– Return now, and the fires will ignite by themselves!

Kasyapa returned and saw that the fires were burning. He then thought, “Although this young ascetic possesses subtle spiritual powers, he still does not equal my true path.”

After completing their offerings to the fires, Kasyapa’s disciples wished to extinguish them but could not, so they reported the matter to Kasyapa. Kasyapa thought, “This must also be the doing of that ascetic.” Kasyapa and his disciples immediately went to the Buddha and said:

– This morning, my disciples wished to extinguish the fires, but they could not do so.

The Buddha said:

– Return now, and the fires will go out by themselves!

Kasyapa returned and saw that the fires had gone out. He then thought, “Although this young ascetic possesses subtle spiritual powers, he still does not equal my true path.”

Kasyapa himself also worshiped the three fires. Early in the morning, he went to kindle the fires, but they would not ignite. He then thought, “This must certainly be the doing of that ascetic.” Kasyapa immediately went to the Buddha and said:

– This morning, I went to kindle the fires, but they would not ignite.

The Buddha said:

– Return now, and the fires will ignite by themselves!

Kasyapa returned and saw that the fires were burning. He then thought, “Although this young ascetic possesses subtle spiritual powers, he still does not equal my true path.”

When Kasyapa had completed his offerings to the fires, he wished to extinguish them but could not. He then thought, “This must certainly be the doing of that ascetic!” [0647a] Kasyapa immediately went to the Buddha and said:

– This morning, I could not extinguish the fires.

The Buddha said:

– Return now, and the fires will go out by themselves!

Kasyapa returned and saw that the fires had gone out. He then thought, “Although this young ascetic possesses subtle spiritual powers, he still does not equal my true path.”

Early one morning, Kasyapa’s disciples were splitting firewood, but they could not raise their axes. They went inside and reported this to Kasyapa. Kasyapa thought, “This must certainly be the doing of that ascetic.” Kasyapa and his disciples immediately went to the Buddha and said:

– This morning, my disciples were splitting firewood, but they could not raise their axes.

The Buddha said:

– Return now, and they will be able to raise their axes!

Kasyapa returned and saw that all his disciples could raise their axes. He thought, “Although this young ascetic possesses subtle spiritual powers, he still does not equal my true path.”

The disciples could raise their axes, but then they could not bring them down. They reported the matter to Kasyapa. Kasyapa thought, “This too is the doing of that ascetic.” Kasyapa and his disciples immediately went to the Buddha and said:

– This morning, my disciples were splitting firewood. They could raise their axes, but they could not bring them down.

The Buddha said:

– Return now, and the axes will come down!

Kasyapa returned and saw that all his disciples had brought their axes down. He then thought, “Although this young ascetic possesses subtle spiritual powers, he still does not equal my true path.”

[0647b] At that time, Kasyapa went to the Buddha and said:

– Young ascetic! Remain here and practice the holy life together with us. I shall provide you with lodging, food, clothing, and all other necessities.

The Blessed One silently accepted.

Knowing that the Buddha had accepted, Kasyapa returned to his dwelling and instructed his disciples to prepare delicious foods each day and arrange a seat and couch for the Buddha.

Early the next morning, when it was time to eat, Kasyapa personally came to invite the Buddha. The Buddha said:

– Go back ahead of Me; I shall come afterward.

After Kasyapa had departed, in the blink of an eye the Blessed One went to Jambudvipa, gathered jambu fruits until His bowl was full, and brought them back. The Buddha had already arrived, while Kasyapa had not yet returned.

When Kasyapa arrived and saw the Blessed One seated in composure, he asked:

– Young sramana! By what road did you travel to arrive here before me?

The Buddha took a jambu fruit from His bowl and asked Kasyapa:

– Do you know what fruit this is in My bowl?

Kasyapa replied:

– I do not know this fruit.

The Buddha said:

– Several tens of thousands of nayutas to the south lies a continent where there is a kind of tree called the jambu. Because this tree grows there, that land is called Jambudvipa. The fruit in My bowl is precisely its fruit. In a single thought, I gathered this fruit and brought it back here. It is exceedingly fragrant and delicious; you should taste it!

Kasyapa thought, “It is extremely far from here to that place, yet this sramana was able to go there and return in an instant. His supernormal transformations are indeed extraordinarily swift, but they still do not equal my true path.” Kasyapa set down the food, and the Buddha pronounced this blessing:

In the Brahmanical teachings,

The worship of fire is supreme.

Among all streams,

The great ocean is the greatest.

Among all the stars,

The moon shines brightest.

Among all sources of light,

The sun is foremost.

Among all fields of merit,

The Buddha’s field of merit is supreme.

If one wishes to seek great fruit,

One should make offerings to the Buddha.

After the Buddha had eaten, He returned to His dwelling, washed His bowl, rinsed His mouth, and sat in meditation beneath a tree. When it was time to eat the following day, Kasyapa came to invite the Buddha. The Buddha said:

– Go back ahead of Me; I shall come afterward.

As soon as Kasyapa had departed, in the blink of an eye the Blessed One went to the continent of Purvavideha, gathered amalaka fruits until His bowl was full, and brought them back. Before Kasyapa had returned, the Buddha had already arrived.

When Kasyapa returned and saw the Buddha seated in composure, he asked:

[0647c] - Young sramana! By what road did you travel to arrive here before me?

The Buddha took an amalaka fruit from His bowl and asked Kasyapa:

– Do you know what fruit this is in My bowl?

Kasyapa replied:

– I do not know this fruit.

The Buddha said:

– I went several tens of thousands of nayutas eastward from here to the continent of Purvavideha, gathered this fruit, and brought it back here. This fruit is called amalaka. It is exceedingly fragrant and delicious; you should taste it!

Hearing this, Kasyapa thought, “It is extremely far from here to that place, yet this sramana was able to go there and return in an instant. His supernormal power indeed appears to be exceedingly rare, but it still does not equal my true path.” Kasyapa set down the foods, and the Buddha pronounced this blessing:

In the Brahmanical teachings,

The worship of fire is supreme.

Among all streams,

The great ocean is the greatest.

Among all the stars,

The moon is the brightest.

Among all sources of light,

The sun is foremost.

Among all fields of merit,

The Buddha’s field of merit is supreme.

If one wishes to seek great fruit,

One should make offerings to the Buddha.

After eating, the Buddha returned to His dwelling, washed His bowl, rinsed His mouth, and sat in meditation beneath a tree. When it was time to eat the following day, Kasyapa again came to invite the Buddha. The Buddha said:

– Go back ahead of Me; I shall come afterward.

As soon as Kasyapa had departed, in the blink of an eye the Blessed One went to the continent of Aparagodaniya, gathered haritaki fruits until His bowl was full, and brought them back. The Buddha had already arrived, while Kasyapa had not yet returned.

When Kasyapa returned and saw the Buddha seated there, he asked:

– Young sramana! By what road did you travel to arrive here before me?

The Buddha took a haritaki fruit from His bowl and asked Kasyapa:

– Do you know what fruit this is in My bowl?

Kasyapa replied:

– I do not know this fruit.

The Buddha said:

– I have just gone several tens of thousands of nayutas westward from here to the continent of Aparagodaniya, gathered this fruit, and brought it back here. The fruit is called haritaki. It is exceedingly fragrant and delicious; you should taste it!

Upon hearing this, Kasyapa thought, “The journey from here to that place is extremely long, yet this sramana was able to go there and return in an instant. His supernormal power indeed appears to be exceedingly rare, but it still does not equal my true path.” Kasyapa set down the foods, and the Buddha pronounced this blessing:

[0648a] In the Brahmanical teachings,

The worship of fire is supreme.

Among all streams,

The great ocean is the greatest.

Among all the stars,

The moon is the brightest.

Among all sources of light,

The sun is foremost.

Among all fields of merit,

The Buddha’s field of merit is supreme.

If one wishes to seek great fruit,

One should make offerings to the Buddha.

After eating, the Buddha returned to His dwelling, washed His bowl, rinsed His mouth, and sat in meditation beneath a tree. When it was time to eat the following day, Kasyapa again came to invite the Buddha. The Buddha again said:

– Go back ahead of Me; I shall come afterward.

As soon as Kasyapa had departed, in the blink of an eye the Blessed One went to the continent of Uttarakuru, obtained naturally grown rice and filled His bowl with it, then brought it back. Kasyapa had not yet returned, but the Buddha had already arrived.

When Kasyapa arrived and saw the Buddha seated in composure, he asked:

– Young sramana! By what road did you travel to arrive here before me?

The Buddha took the rice from His bowl and asked Kasyapa:

– Do you know what rice this is in My bowl?

Kasyapa replied:

– I do not know this rice.

The Buddha said:

– I went several tens of thousands of nayutas northward from here to the continent of Uttarakuru and brought back this rice, cooked from naturally grown grain. This rice is exceedingly fragrant and delicious; you should taste it!

Hearing this, Kasyapa thought, “It is extremely far from here to that place, yet this sramana was able to go there and return in an instant. His supernormal power indeed appears to be unfathomable, but it still does not equal my true path.” Kasyapa set down the foods, and the Buddha pronounced this blessing:

In the Brahmanical teachings,

The worship of fire is supreme.

Among all streams,

The great ocean is the greatest.

Among all the stars,

The moon is the brightest.

Among all sources of light,

The sun is foremost.

Among all fields of merit,

The Buddha’s field of merit is supreme.

If one wishes to seek great fruit,

One should make offerings to the Buddha.

After eating, the Buddha returned to His dwelling, washed His bowl, rinsed His mouth, and sat in meditation beneath a tree. When it was time to eat the following day, Kasyapa again came to invite the Buddha. The Buddha said:

– Excellent!

He then went together with Kasyapa. Upon arriving at the dining hall, Kasyapa set down the foods, and the Buddha immediately pronounced this blessing:

[0648b] In the Brahmanical teachings,

The worship of fire is supreme.

Among all streams,

The great ocean is the greatest.

Among all the stars,

The moon is the brightest.

Among all sources of light,

The sun is foremost.

Among all fields of merit,

The Buddha’s field of merit is supreme.

If one wishes to seek great fruit,

One should make offerings to the Buddha.

After pronouncing the blessing, the Blessed One accepted the food, returned beneath the tree, and ate. When He had finished eating, He needed water. Knowing the Buddha’s thought, in the time it takes a strong man to extend his arm, Sakra, Lord of the Devas, flew down from the heavenly realm and appeared before the Buddha, bowed his head, and paid homage at the Buddha’s feet. He then pointed at the ground, and that place immediately became a clear, pure pond endowed with the eight qualities. The Tathagata used its water to wash His hands and rinse His mouth, then taught the Dharma to Sakra, Lord of the Devas. Having heard the Dharma, Sakra was filled with joy and suddenly vanished, returning to his celestial palace.

After the meal, Kasyapa walked in meditation through the forest, thinking: “Today, the young sramana received food and returned to eat beneath the tree. I should go there and see what he is doing.” Kasyapa immediately went to the Buddha’s dwelling place and suddenly saw beside the foot of the tree a great, pure lake endowed with the eight qualities.

Astonished, Kasyapa asked the Buddha:

– Why has this lake appeared here?

The Buddha replied:

– This morning, after receiving the food you offered, I returned here to eat. When I needed water to rinse My mouth and wash My bowl, Sakra, Lord of the Devas, knew My thought and immediately descended from the heavenly realm. Pointing his finger at the ground, he created this lake.

When Kasyapa saw the lake and heard the Buddha speak thus, he thought: “This young sramana possesses very great majestic virtue and can move the heavenly realm to manifest such an auspicious sign, yet he still does not equal my true path.”

On another occasion, while the Blessed One was walking in meditation through the forest, He saw some coarse, wretched pieces of cloth in a filthy rubbish heap. He picked them up, intending to wash them. He thought that He needed a stone slab. Knowing the Buddha’s thought, in the time it takes a strong man to extend his arm, Sakra, Lord of the Devas, flew to Mount Gandhamadana, fetched a square stone slab, placed it beside the foot of the tree, and addressed the Buddha:

– Blessed One! You may wash Your robe upon this stone slab.

The Buddha then thought: “There must also be water for washing.”

Sakra, Lord of the Devas, again went to Mount Gandhamadana and brought back a large stone trough filled with pure water, which he placed beside the stone slab. [0648c] Having done this, he suddenly disappeared and returned to his celestial palace.

After washing His robe, the Blessed One returned to sit in meditation beneath the tree. At that time, Kasyapa came to the Buddha’s dwelling place and suddenly saw beside the foot of the tree a square stone slab and a large stone trough. He thought: “Why are these two objects here?” Astonished, he approached and asked the Buddha:

– Young sramana! Beside your tree are a square stone slab and a large stone trough. From where were these objects brought?

The Blessed One replied:

– While walking in meditation, I saw some coarse, wretched cloth lying on the ground. I picked it up, intending to wash it, and thought that I needed these things. Sakra, Lord of the Devas, knew My thought, so he went to Mount Gandhamadana and brought them here.

Hearing this, Kasyapa praised it as something unprecedented, yet he still thought: “Although this young sramana possesses such great spiritual power and can move the devas in this way, he still does not equal my true path.”

On another day, the Blessed One entered Lake Chidi to bathe. After bathing, He thought: “I wish to leave the lake, but there is nothing to grasp.” At that time, on the bank of the lake stood a karaka tree, luxuriant with verdant branches and leaves extending over the water. The tree spirit immediately lowered a branch so that the Buddha could grasp it and step ashore. The Blessed One then returned to sit in meditation beneath the tree.

Thereupon, Kasyapa came to the Buddha’s dwelling place and suddenly saw that the tree’s trunk was bent and its branch lowered. Astonished, Kasyapa asked the Buddha:

– Why has this tree bent and lowered itself?

The Buddha replied:

– I had just bathed in the lake. When I had finished, I wished to come ashore, but there was nothing to grasp. The tree spirit knew My thought and therefore caused the branch to bend down in this way.

Seeing this and hearing the Buddha speak thus, Kasyapa praised it as something unprecedented, yet he still thought: “This young sramana possesses great majestic virtue and can move the tree spirit, but he still does not equal my true path.”

Kasyapa then thought: “Tomorrow, the king of Magadha, together with his ministers and people, brahmins, elders, householders, and others, will come to my dwelling place and hold a great assembly of giving for seven days. If this young sramana comes, the king, ministers and people, brahmins, elders, householders, and others will behold his excellent marks, spiritual powers, and majestic virtue, and they will certainly abandon me and serve him instead. May this sramana not come to my dwelling place during those seven days!”

The Buddha knew Kasyapa’s thought and immediately went to Uttarakuru, where He remained for seven days and seven nights. After seven days, the assembly of giving ended, and the king took his leave and returned home. [0649a] Kasyapa thought: “How delightful that the young sramana has not come to my dwelling place for the past seven days! Now the vegetarian offering assembly has ended, and much sumptuous food remains. I wish to offer it to him if he comes at the proper time.”

The Blessed One knew Kasyapa’s thought and immediately returned from Uttarakuru, appearing before Kasyapa as swiftly as the time it takes a strong man to extend his arm. When Kasyapa suddenly saw the Tathagata, he was both delighted and frightened, and asked:

– Where have you been during the past seven days? I did not see you.

The Buddha replied:

– The king of Magadha, together with his ministers and people, brahmins, elders, householders, and others, came to your dwelling place and held an assembly of giving for seven days. In your heart, you did not wish Me to be present. Therefore, I went to Uttarakuru to avoid the occasion. Now you have thought that you wished Me to come; therefore, I have come to see you.

When Kasyapa heard the Buddha speak thus, he was utterly terrified, and the hair on his body stood on end. He thought: “This young sramana knows my thoughts. This is truly wondrous, yet he still does not equal my true path.”

On another occasion, the Blessed One thought: “Uruvilva Kasyapa’s faculties and conditions are nearly mature. Now is precisely the time to subdue him.” Having thought thus, He immediately went to the Nairanjana River. When He reached the riverbank, Mara, the Evil One, came before the Buddha and said:

– Blessed One! You should now enter nirvana! Well-Gone One, You should enter nirvana! Why? All those who were to be liberated have attained liberation. The time has now come for You to enter nirvana.

Mara made this request three times.

The Blessed One replied:

– Now is not the time for Me to enter nirvana. Why? My fourfold assembly—bhiksus, bhiksunis, upasakas, and upasikas—is not yet complete. Not all those who are to be liberated have yet been liberated, and the assemblies of non-Buddhist practitioners have not yet been subdued.

The Tathagata likewise replied three times. When Mara heard this, he returned to his celestial palace with a sorrowful heart.

The Blessed One then entered the Nairanjana River and exercised His spiritual power, causing the waters to part in two. Wherever the Buddha walked, at every step clouds of spray arose, causing the waters on both sides to surge upward. Seeing this from afar, Kasyapa thought that the Buddha was drowning, and immediately boarded a boat with his disciples and went to Him. When they reached the river, they saw that clouds of spray arose wherever the Buddha walked, and they all praised it as something unprecedented. Kasyapa again thought: “Although this young sramana possesses such spiritual power, he still does not equal my true path.”

[0649b] At that time, Kasyapa asked the Buddha:

– Young sramana! Would you like to board the boat?

The Buddha replied:

– Very well!

The Blessed One then exercised His spiritual power, passed through the bottom of the boat, entered it, and sat in the full lotus posture. When Kasyapa saw the Buddha enter through the bottom of the boat without making a hole in it, he praised it as something unprecedented, yet still thought: “Although this young sramana possesses such sovereign spiritual power, he still does not equal the true path of arhatship that I have realized.”

The Buddha said:

– Kasyapa! You are neither an arhat nor one progressing toward arhatship.[56] Why, then, do you now give rise to such great conceit?

When Kasyapa heard the Buddha speak, he felt deeply ashamed and frightened, and the hair all over his body stood on end. He thought: “This young sramana clearly knows my mind.”

He immediately addressed the Buddha:

– It is so, O Sramana! It is so, Great Sage! You know my mind well. I humbly beseech the Great Sage to accept me!

The Buddha replied:

– You are now 120 years old, and you also have a great many disciples and followers. You are respected by the king and his subjects. If you are determined to enter my teaching, you should first discuss it thoroughly with your disciples.

Kasyapa said:

– Excellent! Excellent!

Kasyapa immediately returned to his dwelling, assembled his disciples, and said to them:

– Until now, I have observed that the young sramana here possesses many wondrous spiritual powers and transformations, profound wisdom, and a calm disposition. I now wish to take refuge in his teaching. What do you think?

The disciples replied:

– Whatever understanding we possess has been gained through the Venerable One's kindness. Since the Venerable One reveres and trusts this young sramana, he cannot be false. We too have seen many extraordinary things about him. If the Venerable One is determined to receive his teaching, we also ask to take refuge in it.

After saying this, they all went together to the Buddha. Kasyapa addressed the Buddha:

– Blessed One! My disciples and I are now determined to take refuge. We humbly beseech the Great Sage to accept us!

The Buddha said:

– Welcome, bhiksu!

At that very moment, Kasyapa's hair and beard fell away of themselves, his body became clothed in the kasaya robe, and he immediately became a sramana.

The Blessed One then expounded the Four Noble Truths extensively, according to each person's faculties. After hearing the Dharma, Kasyapa became free from dust and defilement and attained the pure Dharma-eye; gradually, he ultimately attained the fruit of arhatship.

At that time, Kasyapa's five hundred disciples saw that their teacher had become a sramana. [0649c] Delighted at heart, they too wished to leave the household life and addressed the Buddha:

– Blessed One! Our teacher has been accepted by the Great Sage and has now become a sramana. We too wish to follow our teacher in training and study. We humbly ask the Great Sage to permit us to leave the household life.

The Buddha said:

– Welcome, bhiksus!

Their hair and beards fell away of themselves, their bodies became clothed in kasaya robes, and they immediately became sramanas.

The Blessed One then turned the Dharma wheel of the Four Noble Truths for the bhiksus. The five hundred disciples became free from dust and defilement, attained the pure Dharma-eye, and realized the fruit of stream-entry. Through gradual cultivation, they ultimately attained the fruit of arhatship.

Kasyapa and his five hundred disciples then cast all their fire-worship implements into the Nairanjana River. Teacher and disciples departed together, following the Buddha.

Kasyapa had two younger brothers. The first was named Nadi Kasyapa, and the second Gaya Kasyapa. Each had two hundred and fifty disciples. At that time, they were dwelling on the bank of the Nairanjana River, downstream from their elder brother. Suddenly, they saw all the fire-worship implements belonging to their elder brother and his disciples floating down with the current. Greatly astonished, they thought, “Has some misfortune now befallen our elder brother? All their fire-worship implements are drifting downstream. Could they have been harmed by evildoers?”

The two hurried to meet and consult together: “If our elder brother has not been harmed by evildoers, why have all the fire-worship implements drifted downstream to this place? How distressing! How strange! Let us hasten to our elder brother.” The two younger brothers then went upstream together. When they reached their elder brother's dwelling, they found the place deserted, without a single person in sight. Deeply distressed and not knowing where their elder brother and his disciples had gone, they searched everywhere until they met an old acquaintance. They immediately asked him:

– Do you know where our elder brother, the Great Sage, and his disciples are?

The man replied:

– Your elder brother, the Great Sage, and his disciples abandoned their fire-worship implements and went to Gautama, under whom they left the household life to train in the Way.

Hearing this, the two younger brothers were deeply distressed and astonished, for this was unprecedented. They further thought, “Why has our elder brother abandoned the path of the arhat to seek the Dharma from someone else?” They hurried off in search of him. When they arrived, they saw their elder brother and his disciples with their hair and beards shaved, their bodies clothed in kasaya robes. They immediately knelt, bowed their heads in homage, and said to their elder brother: “Elder brother, you were originally a great arhat, intelligent and wise beyond compare. Your renown spread everywhere, and all people honored you and took refuge in you. Why have you now abandoned this path of your own accord to study under someone else? This is no small matter.”

Kasyapa said to his two younger brothers:

[0650a] - I have seen that the Blessed One has perfected a mind of great loving-kindness and great compassion. He possesses three especially extraordinary qualities:

1. Spiritual powers and transformations.

2. A lucid mind of wisdom; he has certainly attained omniscience.

3. He skillfully knows the faculties of sentient beings and accepts and guides them according to circumstances.

Because of such things, I left the household life to cultivate and study the Buddha-Dharma. Although I am now revered by the king and his subjects, and no one in the world can surpass my eloquence in debate, these do not constitute a Dharma that ends birth and death. Only the Dharma taught by the Tathagata can end birth and death. Now that I have encountered such a Supremely Honored One among the Great Sages, if I did not encourage myself onward but continued to regard fire worship as supreme, I would truly lack discernment and, though possessing eyes, would be as one blind!

The two younger brothers said:

– If it is indeed as our elder brother says, he must certainly have attained omniscience. Whatever understanding we possess has been gained through your efforts. Now that you have followed the Buddha and left the household life, we too ask to follow you in training in the Way.

Each then said to his own disciples:

– I now wish to leave the household life together with my elder brother and train in the Buddha's Way. What do you think?

The disciples replied:

– Whatever understanding we possess today is entirely due to the Great Master's kindness and virtue. Now that the Great Master wishes to leave the household life and train in the Buddha's Way, we vow to follow you.

Nadi Kasyapa and Gaya Kasyapa, each accompanied by his two hundred and fifty disciples, then went to the Buddha, bowed their heads in homage at his feet, and addressed him:

– Blessed One! We beseech you, in your loving compassion, to have pity on us and deliver us.

The Buddha immediately called out:

– Welcome, bhiksus!

Their hair and beards fell away of themselves, their bodies became clothed in kasaya robes, and they immediately became sramanas.

Nadi Kasyapa and Gaya Kasyapa then again addressed the Buddha:

– Blessed One! All our disciples wish to leave the household life and train in the Buddha's Way. We humbly beseech the Blessed One, in his compassion, to grant them permission.

The Buddha replied:

– Excellent! Excellent!

He immediately called out:

– Welcome, bhiksus!

Their hair and beards fell away of themselves, their bodies became clothed in kasaya robes, and they immediately became sramanas.

The Blessed One then manifested spiritual powers and transformations for Nadi Kasyapa, Gaya Kasyapa, and their disciples, while also teaching the Dharma in accordance with their minds. He instructed them:

– Bhiksus, you should know this! The world is consumed by the raging fires of greed, anger, and delusion. Formerly, you venerated the three fires, but now you have relinquished them. This has only eliminated external delusions, while the fires of the three poisons still remain within your bodies. You must swiftly extinguish them.

When the bhiksus heard the Buddha's teaching, they immediately became free from dust and defilement within the Buddha-Dharma and attained the pure Dharma-eye. The Blessed One further expounded the Dharma of the Four Noble Truths extensively for them. They all attained the fruit of arhatship.

[0650b] The Blessed One then reflected: “Long ago, King Bimbisara made a vow before me, asking that if I attained the Way, I would first deliver him. The time has now come. I should go there so that he may fulfill his original vow.” Having reflected thus, the Blessed One, accompanied by the three Kasyapa brothers and one hundred bhiksus, entered the city of Rajagrha in orderly procession and went to King Bimbisara.

Previously, King Bimbisara had granted a village to Uruvilva Kasyapa. Now, when the keeper of the village saw that Kasyapa and all his disciples had become sramanas, he returned and reported the entire matter to the king. Having heard this, the king and his ministers were greatly astonished and remained silent. The people outside the city also heard of the matter and said to one another:

– Uruvilva Kasyapa possesses profound wisdom beyond compare. He is advanced in years and has attained the fruit of arhatship. How could he have become a disciple of Gautama? This is utterly unreasonable. Surely it should be said that the sramana Gautama is his disciple.

The Blessed One approached the city of Rajagriha and stayed in the Bamboo Grove. At that time, Uruvilva Kasyapa sent someone to address King Bimbisara:

– I have now gone forth to train in the Buddha’s path and am presently following the Buddha to the Bamboo Grove. Your Majesty should go there first to pay homage and make offerings.

Upon hearing this, the king knew with certainty that Uruvilva Kasyapa had become a disciple of the Buddha. He immediately ordered the royal carriage to be prepared and, together with his ministers, brahmins, and subjects, proceeded to where the Buddha was staying. Upon reaching the outskirts of the Bamboo Grove, the king descended from his carriage, removed his ceremonial regalia, ordered his attendants to withdraw, and walked alone into the Buddha’s presence.

At that moment, a deva in the sky said to the king:

– The Tathagata is now dwelling in this grove. He is the supreme field of merit for devas and humans. Your Majesty should reverently make offerings to him and exhort all the people throughout the kingdom to make offerings to the Tathagata.

Hearing the deva’s words, the king was filled with joy and immediately entered the grove. From afar, he saw the Tathagata adorned with the marks of excellence. He also saw the three Kasyapa brothers—Uruvilva Kasyapa and his brothers—and their disciples gathered around the Tathagata. The Blessed One appeared like the bright, full moon amid the stars. The king advanced in such delight that he could scarcely contain himself. When he arrived, he bowed his head at the Buddha’s feet and said:

– Blessed One! My name is Bimbisara. I am the king of Magadha and a descendant of the Lunar Dynasty. Does the Blessed One know me?

The Buddha replied:

– Excellent, great king!

King Bimbisara withdrew and sat to one side. [0650c] At that time, the brahmins, ministers, and all the people also came and took their seats.

When the Blessed One saw that everyone was seated in silence, he addressed King Bimbisara in a wondrous voice:

– Great king, are the four great elements of your body in harmony and at ease? Do you govern your people without weariness?

The king replied:

– Through the Blessed One’s kindness, I remain safe and well.

At that time, King Bimbisara and the brahmin scholars, elders, householders, ministers, and people saw that Kasyapa had become a disciple of the Buddha, and they said among themselves:

– Oh! The Tathagata possesses great spiritual power and profound, inconceivable wisdom, for he has subdued such a man and made him his disciple.

Yet others thought, “Uruvilva Kasyapa possesses vast wisdom and is honored, revered, and trusted by the people of the world. Why should he become a disciple of the sramana Gautama?” Their hearts were filled with doubt.

Knowing their thoughts, the Blessed One said to Kasyapa:

– You should now display spiritual transformations.

Kasyapa immediately flew up into the sky. Water issued from the upper part of his body and fire from the lower part; then fire issued from the upper part and water from the lower part. At times he manifested a body so immense that it filled the entire sky; at times he manifested a minute body. At times he divided his single body into innumerable bodies. At times he disappeared beneath the earth and then sprang forth again, walking, standing, lying down, and sitting in midair.

Seeing this, everyone praised it as unprecedented and exclaimed:

– Foremost great seer!

After displaying such spiritual powers and transformations, Kasyapa descended from the sky, approached the Buddha, bowed his head at the Buddha’s feet, and said:

– Blessed One! You are indeed the teacher of devas and humans. I am now truly your disciple.

Kasyapa spoke thus three times. The Buddha then replied:

– So it is! So it is, Kasyapa! What benefits did you perceive in my Dharma that caused you to abandon all your fire-worship implements and go forth?

Kasyapa answered in verse:

In lives throughout the past,

Through merit gained from worshiping fire,

I was born in the heavenly realms

And enjoyed the five sensual pleasures.

Thus I revolved without end,

Submerged in the ocean of birth and death.

Now I have seen this fault,

And therefore abandoned the path of fire worship.

Moreover, the merit of worshiping fire

Brings birth in the heavenly realms,

Yet increases greed, anger, and delusion;

Therefore, I have left it far behind.

Furthermore, the merit of worshiping fire

[0651a] Is sought for birth in a future life.

Yet wherever birth occurs,

There must be old age, sickness, and death.

Because I have seen this truth,

I have abandoned the practice of fire worship.

Through assemblies of giving, the practice of austerities,

And merit gained from worshiping fire,

One may indeed be born in the Brahma heaven,

But this is not the ultimate end.

For reasons such as these,

I have abandoned the practice of fire worship.

I have seen the Dharma of the Tathagata,

Which transcends birth, old age, sickness, and death

And brings ultimate liberation;

Therefore, I have gone forth.

The Tathagata is truly liberated

And is the teacher of devas and humans.

For this reason,

I take refuge in the Great Sage.

In his great loving-kindness and compassion,

The Tathagata revealed innumerable skillful means

And employed his spiritual powers

To guide me upon the path.

Why, then, should I continue

To serve the practice of fire worship?

After King Bimbisara and the assembly heard Uruvilva Kasyapa speak these verses, their hearts were filled with immense joy, and their reverence and faith grew even deeper. They knew with certainty that the Tathagata had attained omniscience, and they recognized that Kasyapa was a disciple of the Buddha.

At that time, the devas in the sky rained down celestial flowers, played celestial music, and exclaimed together:

– Excellent! Uruvilva Kasyapa has spoken these verses well.

The Blessed One knew that the assembly’s faith was firm and that they no longer harbored any doubts. Seeing also that their faculties had matured, he taught the Dharma:

– Great king, you should know that this body of the five skandhas has consciousness as its root. From consciousness arises the faculty of mind, and from the faculty of mind arises form. Thus, this dharma of form continuously arises and ceases. If the great king can contemplate it in this way, he will clearly understand that this body is impermanent. Contemplating the body in this manner, one does not cling to the characteristics of the body and becomes free from “self” and “what belongs to self.” If one can contemplate form and thereby become free from self and what belongs to self, one will know that the arising of form is the arising of suffering and that the cessation of form is the cessation of suffering. One who can contemplate in this way is said to be liberated; one who cannot contemplate in this way is said to be bound. Dharmas are fundamentally without self or what belongs to self. Because of inverted perceptions, one falsely clings to a self and what belongs to self, although no such real dharmas exist. If one can eliminate these inverted perceptions, one will attain liberation.

[0651b] King Bimbisara thought, “If it is said that sentient beings possess a ‘self,’ this is called bondage. But if all sentient beings are without self, then, since there is ‘no self,’ who receives karmic retribution?”

The Blessed One knew the king’s thought and said:

– The wholesome and unwholesome deeds performed by all sentient beings, and their undergoing of karmic retribution, are neither created by a “self” nor experienced by a “self”; nevertheless, in the present there are those who perform wholesome and unwholesome karma and undergo its retribution. Listen, Great King! When faculties, objects, and consciousness merely come together, a mind of attachment and defilement arises toward the object, and deluded thoughts multiply. For this reason, beings continue to revolve in birth and death and undergo painful retribution. If one does not give rise to attachment and defilement toward sensory objects, deluded thoughts cease and one immediately attains liberation. Because these three groups—faculties, objects, and consciousness—arise together in the performance of wholesome and unwholesome deeds and the undergoing of retribution, there is no separate “self.” It is like producing fire by drilling wood: fire arises only when a hand holds the fire drill and rubs it continuously, yet the nature of that fire does not come from the hand, nor is it produced solely from the fire-making implements; nevertheless, it cannot be obtained apart from the hand and the fire-making implements. Faculties, objects, and consciousness are likewise.

At that time, King Bimbisara further thought: “If, through the conjunction of faculties, objects, and consciousness, there is one who performs wholesome and unwholesome karma and undergoes its retribution, then if they are perpetually conjoined, this would mean there is no cessation. If they are not perpetually conjoined, this would constitute annihilation.”

The Blessed One knew the king’s thought and immediately taught:

– These faculties, objects, and consciousness are neither “eternal” nor “annihilated.” Why is this? Because they come together, they are not “annihilated”; because they separate, they are not “eternal.” It is like a seed serving as a cause: only with soil and water as conditions do sprouts and leaves arise. When the seed disappears, it cannot be called “eternal”; because sprouts and leaves arise, it cannot be called “annihilated.” Being free from both “annihilation” and “eternalism” is called the Middle Way. These three causal conditions are likewise.

After King Bimbisara heard the Dharma, his mind opened and understood. Within the Buddha’s Dharma, he became free from dust and defilement and attained the purified Dharma-eye. Some eighty thousand nayutas of brahmins, ministers, and citizens likewise became free from dust and defilement within the Buddha’s Dharma and attained the purified Dharma-eye; some nine hundred sixty thousand nayutas of devas likewise became free from dust and defilement within the Buddha’s Dharma and attained the purified Dharma-eye.

At that time, King Bimbisara rose from his seat, bowed his head at the Buddha’s feet, joined his palms, and said:

– How wonderful! The Blessed One was able to relinquish the position of a wheel-turning sage king, leave the household life to study the Way, and accomplish knowledge of all modes. Formerly, in my utter foolishness, I wished to detain the Blessed One to govern a small kingdom. Now that I behold the honored countenance of the Compassionate Father and hear the true Dharma, I feel profoundly ashamed and repent my former offense. I humbly beseech the Blessed One, in his great loving-kindness and compassion, to accept my repentance. [0651c] Formerly, I said to the Blessed One, “If you attain the Way, please deliver me first.” Only today have I fulfilled that former aspiration. Through the Blessed One’s grace, I have seen the Way. From this day onward, I shall provide the Blessed One and the bhiksu Sangha with the four requisites, allowing them to lack nothing. I humbly ask the Blessed One to remain at the Bamboo Grove Monastery so that the kingdom of Magadha may enjoy peace and security for a long time.

The Buddha replied:

– Excellent, Great King! The Great King is able to relinquish the three insecure things and seek the three secure things[57]. I shall enable the Great King to fulfill his aspiration.

Knowing that the Buddha had accepted his invitation to reside at the Bamboo Grove Monastery, King Bimbisara bowed his head at the Buddha’s feet, took his leave, and returned.

Upon reaching the royal palace, the king immediately ordered his ministers to construct dwellings and lecture halls in the bamboo grove. Everything was adorned with great splendor: banners, pennants, and jeweled canopies were hung, flowers were scattered, and incense was burned. When the work was complete, the king prepared his royal carriage and went to the Buddha. Bowing his head at the Buddha’s feet, he said:

– Blessed One! I have completed the preparation of the Bamboo Grove Monastery. I humbly ask the Blessed One and the bhiksu Sangha to have compassion for us and come to dwell there.

The Blessed One, together with the assembly of bhiksus and immeasurable devas, then entered the city of Rajagriha in orderly procession. As soon as the Tathagata passed through the gate, all the musical instruments throughout the city sounded by themselves without being played. Narrow gates became broad, low gates became high, and every mound and rise became level.

All impurities naturally became clean and fragrant. The deaf could hear, the mute could speak, the blind regained their sight, the deranged returned to their right minds, and all those suffering from grave illnesses were completely healed. Withered trees blossomed, dry grass grew verdant again, parched ponds suddenly filled with water, and a pure, fragrant breeze arose.

Many kinds of birds—phoenixes, peacocks, kingfishers, wild ducks, geese, and brilliantly colored mandarin ducks—gathered and circled in flight, uttering harmonious sounds. There were many auspicious signs such as these…

After entering the city, the Blessed One and King Bimbisara proceeded to the Bamboo Grove Monastery. At that time, devas filled the sky. Before the Buddha, the king held a vessel made of the seven treasures and filled with fragrant water, and said:

– Blessed One! I now offer the Bamboo Grove Monastery to the Tathagata and the bhiksu Sangha. I humbly ask the Blessed One and the bhiksu Sangha, in their loving-kindness and compassion, to accept it.

After speaking thus, the king presented the water as an offering.

The Blessed One silently accepted and spoke these verses of blessing:

If one is able to practice giving,

One can eliminate stinginess and greed.

If one is able to practice patience,

[0652a] One leaves behind an angry mind.

If one is able to perform wholesome deeds,

One brings foolishness to an end.

One who perfects these three practices

Swiftly reaches nirvana.

If there is a destitute person

Who has no possessions to give,

Yet, seeing others practice giving,

Gives rise to sympathetic joy,

The merit of that rejoicing person

Is no different from that of the donor.

When the brahmins, ministers, and citizens saw the king present the Bamboo Grove Monastery to the Buddha, they all rejoiced and gave rise to sympathetic joy.

After King Bimbisara had completed the offering of the monastery, his heart was filled with joy. He bowed his head at the Buddha’s feet, withdrew, and returned to his residence. Among the kings of Jambudvipa, King Bimbisara was the first to see the Buddha. Among Sangharamas, the Bamboo Grove Monastery was the first monastery.

At that time, the Blessed One and the assembly of bhiksus resided at the Bamboo Grove Monastery. In the city of Rajagriha there were two intelligent and capable brahmins endowed with great wisdom. They had mastered all scriptures and treatises, and none could equal their skill in debate. The first was of the Kaundinya clan and was named Upatissa. His mother’s name was Sari, and therefore people called him Sariputra. The second was of the Maudgalyayana clan and was named Maudgalyayana. Each had one hundred disciples and was revered and followed by many people throughout the kingdom. The two became close friends and cherished each other deeply. Together they made this vow: “Whichever of us first hears the wondrous Dharma must share it with and explain it to the other, without concealing it.”

At that time, the bhiksu Assaji donned his robe, took up his alms bowl, and entered the city to beg for food. He carefully restrained his faculties, and his bearing was peaceful and composed. All who saw him on the road gave rise to reverence. Sariputra was also walking along the road when he suddenly saw Assaji, who carefully restrained his faculties and whose bearing was peaceful and composed. Sariputra’s roots of virtue had matured, and when he saw Assaji, his heart was filled with delight and joy. He stopped and gazed at him without taking his eyes away even for a moment, and then asked:

– As I see it, you appear to have only recently left the household life, yet you are able to restrain your faculties in this way. I have something I wish to ask; please instruct me. What is your teacher’s name and clan? What does he teach? What Dharma does he proclaim?

Assaji calmly replied:

– My teacher is of the Sugarcane clan. He has attained the wisdom of all modes and is the teacher of all devas and humans. In his excellent marks, [0652b] wisdom, and spiritual powers, none can equal him. I am still young and have only recently begun to study the Way; how would I dare expound the Tathagata’s wondrous Dharma? Nevertheless, I shall explain to you what I understand.

He then spoke this verse:

The root of all dharmas,

Arising through conditions, has no master;

If one understands it thus,

One immediately sees the true Way.

After Shariputra heard Ashvajit speak this verse, he immediately became free from dust and defilement within the Buddha-Dharma, attained the pure Dharma-eye, and clearly perceived the noble Way. His heart was filled with immense joy, and he thought: “All sentient beings cling to a self and therefore revolve through birth and death. If the perception of self is eliminated, attachment to what belongs to the self will also be abandoned.

It is like the light of the sun, which can dispel the darkness of night. The absence of the perception of self is likewise: it destroys the deluded view of self. From the distant past until now, I have studied and practiced teachings of wrong views; only today have I seen the true Way.” Having thought thus, Shariputra bowed his head at Ashvajit’s feet and then returned to his dwelling.

Ashvajit continued on his alms round and, after receiving alms, returned to the Bamboo Grove Monastery.

Shariputra returned to his dwelling. At that time, Maudgalyayana’s roots of goodness had matured. Seeing that Shariputra’s faculties were tranquil, his bearing serene, and his countenance joyful, entirely unlike on ordinary days, he approached and asked:

– I see that your countenance differs from other days. Surely you have encountered the wondrous Dharma of deathless nectar? In the past, you and I vowed that whoever first heard the wondrous Dharma must reveal it to the other. Please tell me what you have now attained.

Shariputra replied:

– Today I have indeed attained the Dharma of deathless nectar.

Hearing this, Maudgalyayana was overjoyed beyond measure and exclaimed:

– Excellent! Please tell me about it.

Shariputra recounted:

– Today, when I went out, I encountered a bhikshu wearing his robe and carrying his bowl as he entered a village for alms. His faculties were tranquil, and his bearing was serene. As soon as I saw him, reverence arose in my heart, and I approached him and said: “It seems to me that you have only recently gone forth, yet you are able to restrain your faculties in this manner. I have something I wish to ask; please instruct me. What is your teacher’s name and clan? What does he teach? What Dharmas does he proclaim?”

Ashvajit calmly replied: “My teacher is of the Sugarcane clan. He has attained the wisdom of all modes and is the teacher of all devas and humans. In his excellent marks, [0652c] wisdom, and spiritual powers, none can equal him. I am still young and have only recently begun to study the Way; how could I expound the Tathagata’s wondrous Dharma? Nevertheless, I shall explain to you what I understand.” He then spoke this verse:

The root of all dharmas,

Arising through conditions, has no master;

If one understands it thus,

One immediately sees the true Way.

After Maudgalyayana heard Shariputra’s account, he immediately became free from dust and defilement within the Buddha-Dharma and attained the pure Dharma-eye.

At that time, Shariputra and Maudgalyayana had each attained the Dharma of deathless nectar within the Buddha-Dharma. They said to one another:

– We have both gained benefit within the Buddha-Dharma. Let us now go together to the Buddha and ask to go forth.

Having said this, each summoned his disciples and told them:

– Within the Buddha-Dharma, we have attained the Dharma-flavor of deathless nectar. This Dharma alone is the path that transcends the world. We two now wish to go to the Buddha and ask to go forth. What do you think?

The disciples all replied:

– All the understanding we possess today is due to the efforts of our great teachers. If our great teachers go forth, we vow to follow you.

The two then led their two hundred disciples to the Bamboo Grove Monastery. As soon as they entered the gate, they saw from afar the Tathagata, magnificent in his excellent marks, surrounded before and behind by the assembly of bhikshus. Their hearts were filled with immense joy and delight.

Seeing Shariputra and Maudgalyayana arriving with their disciples, the Blessed One said to the bhikshus:

– You should know that these two men are leading their disciples to me because they wish to ask to go forth. One is named Shariputra, and the other is named Maudgalyayana. They will become foremost disciples within my Dharma. Shariputra will be foremost in wisdom, and Maudgalyayana will be foremost in spiritual powers.

When they reached the Buddha, the two companions bowed their heads at his feet and said:

– Blessed One! Within the Buddha-Dharma, we have already attained the noble Way. We now wish to go forth. We humbly ask the Blessed One to accept us.

The Blessed One then called out:

– Come, bhikshus!

Their hair and beards fell away of themselves, kasaya robes appeared upon their bodies, and they immediately became shramanas.

When the two hundred disciples saw that their teachers had become shramanas, they all said to the Buddha:

– Blessed One! We too wish to follow our teachers in going forth. We humbly ask the Blessed One, in his compassion and mercy, to grant us permission.

The Blessed One again called out:

– Come, bhikshus!

[0653a] Their hair and beards fell away of themselves, kasaya robes appeared upon their bodies, and they immediately became shramanas.

The Blessed One expounded the Dharma of the Four Noble Truths to Shariputra and Maudgalyayana, and the two immediately attained the fruit of arhatship. He then extensively expounded the Four Noble Truths to the two hundred disciples. Within the Buddha-Dharma, they immediately became free from dust and defilement, attained the pure Dharma-eye, and ultimately attained the fruit of arhatship.

At that time, the Blessed One and the one thousand two hundred bhikshus, all of whom were great arhats, were dwelling in the kingdom of Magadha and benefiting sentient beings. Among the assembly of bhikshus were many people named Maudgalyayana the Venerable, so everyone called this Maudgalyayana Mahamaudgalyayana.

At that time, in the kingdom of Shurakshana there was a brahmin named Kashyapa. He possessed the thirty-two excellent marks, was intelligent and wise, and had mastered the four Vedas and all treatises. He was exceedingly wealthy and delighted in practicing generosity.

His wife was so beautiful and upright that none could equal her. Neither of them had thoughts of sensual desire, and they did not even sleep in the same room. In many previous kalpas, Kashyapa had planted roots of goodness; therefore, he took no pleasure in the household life or the enjoyment of the five desires.

Day and night, he reflected upon and grew weary of the world, diligently seeking the Dharma of going forth. Though he sought this Dharma continually, he could not find it. He therefore abandoned his household affairs and entered the mountains and forests, thinking in his mind and declaring aloud: “The Buddhas, the Tathagatas, went forth and cultivated the Way.

I too shall now follow the Buddha and go forth.” Kashyapa then removed his precious garment, woven with threads of gold and worth more than a hundred thousand taels of gold, shaved his own hair and beard, and donned robes of a subdued color. At that time, devas in the sky saw Kashyapa go forth and said: “Good man! The son of King Shuddhodana, of the Sugarcane clan, named Sarvasiddhartha, went forth to study the Way and attained the wisdom of all modes.

The people of the world call him Buddha Shakyamuni. At present, he and one thousand two hundred arhats are dwelling at the Bamboo Grove Monastery in the city of Rajagriha.”

After Kashyapa heard the devas speak, his heart was filled with joy, and the hairs on his body stood on end. He immediately set out toward the Bamboo Grove Monastery. At that time, the Blessed One knew that Kashyapa was approaching. He contemplated and examined Kashyapa’s roots of goodness in order to go and liberate him. Having completed this examination, he set out in the opposite direction toward Zidouba to meet Kashyapa. When Kashyapa saw the Blessed One’s excellent marks and extraordinary majestic bearing, he joined his palms and said:

[0653b] - The Blessed One is indeed one who possesses the wisdom of all modes, one of great loving-kindness and compassion who rescues sentient beings, and the refuge of all devas and humans.

Having said this, Kashyapa prostrated himself with all five limbs upon the ground, bowed his head at the Buddha’s feet, and said:

– Blessed One! You are my teacher, and I am your disciple.

Kāśyapa spoke thus three times.

The Buddha replied:

– So it is, Kāśyapa! I am your teacher, and you are My disciple.

The Buddha continued:

– Kāśyapa, you should know! If anyone who had not attained the Wisdom of All Modes were to accept you as a disciple, his head would split into seven pieces like crystal.

The Buddha further said:

– Excellent, Kāśyapa! You should know that the body of the five skandhas is the gathering place of all suffering.

Upon hearing the Buddha teach thus, Kāśyapa immediately perceived the principle of the Path and ultimately attained the fruit of arhatship.

At that time, the Blessed One returned with Kāśyapa to the Bamboo Grove Monastery. Because Kāśyapa possessed great spiritual virtue, intelligence, and wisdom, he was called Mahākāśyapa.

The Blessed One told the assembly of bhikshus:

– When the Tathagata Buddha Universal Light appeared in the world, the seer Sumedha was none other than I myself. The five hundred non-Buddhist practitioners whom he met on the road, with whom he discussed the matter and who rejoiced in accord, are now the Kāśyapa brothers of Uruvilvā and their retinue of one hundred bhikshus. The woman who sold flowers at that time is now Yaśodharā. When the seer Sumedha spread his hair upon the ground, there were two people beside him who swept the ground before the Buddha and two hundred people who rejoiced in accord and assisted them; they are now, in this assembly, Śāriputra, Maudgalyāyana, and their two hundred bhikshu disciples. The devas in the sky who saw the seer Sumedha spread his hair upon the ground all rejoiced in accord and praised him; they are now the eighty thousand sons of devas, King Bimbisāra together with his retinue of eighty thousand nayutas, and the other nine hundred and sixty thousand nayutas of devas present when I turned the Dharma wheel in the Deer Park.

You should know! Causes planted in past lives never perish, even after immeasurable kalpas. In the past, I diligently cultivated all wholesome karma and made great vows. Because my resolve never regressed, today I have attained the Wisdom of All Modes. You must diligently cultivate the practices of the Path and must not be indolent.

When the bhikshus heard the Buddha speak thus, joy arose in their hearts. They respectfully bowed their heads at the Buddha’s feet and then withdrew.

Notes:

[55] Three fires 三火: three kinds of fire—the householder’s fire, the offering fire, and the ancestral sacrificial fire. These three kinds of offerings are arranged in the sacrificial rites of Brahmanism and Hinduism in India.

1. Householder’s fire: a fire kindled in a circular hearth and used to burn offerings made to the deities and brahmins.

2. Offering fire: a fire used to burn offerings made to the deities. It is kindled in a square hearth situated to the west of the householder’s fire.

3. Ancestral sacrificial fire: a fire used to burn offerings made to the ancestors. It is kindled in a semicircular hearth. Because it is situated to the south of the householder’s fire, it is also called the southern fire.

[56] Approach to Arhatship 阿羅漢向: the stage immediately preceding attainment of the fruit of arhatship; the fourth approach among the four approaches.

[57] Exchanging three unstable things for three stable things (三種不堅易三堅法):

1- Transforming unstable wealth into stable wealth: All things in the world lack stability; their gathering and dispersal are impermanent, and they cannot be preserved for long. If one gives such wealth to practitioners of pure conduct in order to seek the peace and bliss of nirvana, or to seek the joyful fruits of the heavenly or human realms in the future, then it becomes stable wealth. (enduring wealth)

2- Transforming the unstable body into a stable body: The body born of one’s parents is a temporary and unreal conjunction of the four great elements. It lacks stability, is subject to impermanent arising and ceasing, and cannot be preserved for long. If one observes the five precepts in purity and undefiledness, cultivates the unsurpassed path of bodhi, and realizes the indestructible vajra body, then it becomes a stable body.

3- Transforming unstable life into stable life: Although human lives differ in longevity, all are like dreams and illusions. They lack stability and, suddenly overtaken by impermanence, cannot endure for long. If one clearly understands the Four Noble Truths and cultivates the true Dharma that transcends birth and death so as to abide forever, with wisdom never ceasing, then this is stable life.