過去現在因果經

[0636b] After the royal preceptor and the great ministers had departed, King Suddhodana 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 sorrow deepened, and she thought: “The people of the four continents are truly lacking in merit, for they have lost a wise and discerning wheel-turning sage king.” The king then took the other ornaments and gave them to Yasodhara, saying:

– The Crown Prince regularly wore these ornaments upon his person. He has now instructed 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 Asceticism. They ordered their attendants to withdraw, removed all their 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 excellent marks. Yet, weary of the sufferings of birth, aging, illness, and death, he renounced 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 youth of upright and handsome countenance, endowed with all the excellent 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 journeyed northward to the two sages Arada and Kalama[48].

Upon hearing this, the royal preceptor and the great ministers hastened toward the dwelling of the sages Arada and Kalama. Halfway there, they suddenly saw from afar the Crown Prince sitting upright beneath a tree in contemplation, his excellent marks shining more brilliantly than the sun and moon. They all dismounted. The royal preceptor instructed the attendants to remove their ceremonial attire and withdraw. [0636c] He himself approached, sat beside the Crown Prince, exchanged greetings, and said:

– Crown Prince! The Great King sent me to find you, for 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 desired to renounce the household life and that this aspiration would be 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 in flames. If only the Crown Prince returns, that sorrow will cease. I implore the Crown Prince to mount the carriage and return to the royal palace. Although there are many affairs in the palace, we ministers will not cause the Crown Prince to abandon the cultivation of the Way. A place for stilling the mind need not necessarily be in the mountains and forests. Mahaprajapati, Yasodhara, and all the relatives within and beyond the palace are submerged in the vast ocean of suffering and distress. May the Crown Prince return and rescue them!

Hearing the royal preceptor’s words, the Crown Prince said in a solemn voice:

– How could I not know that my royal father’s affection for me is profound? Yet I fear the sufferings of birth, aging, illness, and death. It is because I wish to bring these sufferings to an end that I have come here. If one could remain united with those one loves without the sufferings of birth, aging, illness, and death, why would I have come here at all? The reason I have now departed from my royal father is that we may be reunited in lives to come. Although my royal father and I are now scorched by suffering, it will be only in this life; in future lives, suffering and distress will never arise again.

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 jewels engulfed in flames on every side—who would consent to remain within it? It would also be like poisoned food, which even a starving person would not dare to eat.

I have abandoned my kingdom and renounced the household life to study the Way. Why, then, do you tell me to return to the royal palace to cultivate it? The people of the world experience much suffering and little happiness, yet they are so attached that they cannot relinquish it even briefly. How much less would I abandon this place, which is utterly tranquil and free from all calamities, to return to a defiled place? In former times, kings entered the mountains to cultivate and study, and none returned halfway to indulge in the five sensual pleasures. If my royal father insists that I return, he would be acting contrary to the example of the sage kings of old.

The royal preceptor said:

– It is indeed just as the Crown Prince has said. Yet among those sages, some say that there will be karmic retribution in future lives, while others say there will not. Even those two sages do not clearly know whether karmic retribution exists in future lives. [0637a] Why, then, would the Crown Prince abandon present happiness to seek a recompense in a future life that may not even exist? Since one cannot 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:

– Of those two sages who speak of karmic retribution in future lives, one says it exists and the other says it does not. Both speak from minds afflicted by doubt; their words are not conclusive. I shall not practice according to such teachings, so you should not use them to challenge me. Why is this? I have not come here out of a desire to seek karmic reward. Rather, with my own eyes I have seen that everyone must undergo the sufferings of birth, aging, illness, and death, and so I cultivate in quest of liberation from these 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 journeyed northward toward the sage Arada. Seeing the Crown Prince depart, the royal preceptor and the great ministers wept in sorrow. They thought: “First, we grieve because of our profound affection for the Crown Prince; second, we came here under the king’s command but were unable to change the Crown Prince’s mind.” They stood hesitantly by the roadside, not daring to return.

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

One of them asked:

– Can you remain here?

The five replied:

– Certainly! We respectfully accept the command.

– You must secretly observe the Crown Prince’s every movement and action.

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, passed through the city of Rajagriha, and went toward the sages Arada and Kalama. When he entered the city, all the people beheld the Crown Prince’s exceptional countenance and excellent marks. They were delighted and filled with reverence and affection, and people throughout the land clamored as they thronged to see him. When King Bimbisara heard this, he asked in astonishment:

– What is that commotion?

The ministers replied:

– Great King! The son of King Suddhodana is a Crown Prince named Sarvarthasiddha. In the past, physiognomists predicted that if the Crown Prince remained in the world, he would become a wheel-turning king ruling over the four continents; [0637b] but if he renounced the household life, he would attain omniscient wisdom. Today, the Crown Prince has arrived in this city. The people outside are rushing to see him, and that is the cause of the commotion.

Hearing this, King Bimbisara was overjoyed, and his entire body thrilled with elation. He immediately sent someone to ascertain where the Crown Prince was staying. The messenger obeyed the command and went in search of him. Seeing the Crown Prince seated in contemplation upon a rock on Mount Pandava, he returned and reported 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 he reached Mount Pandava and saw the prince from afar, his auspicious 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:

“O Prince! Are your four great elements in harmony? Seeing you, I am exceedingly joyful, yet there is one thing that grieves me.

You belong to the Solar lineage, whose members have successively become wheel-turning monarchs throughout many generations, and you possess all the requisite marks. Why, then, have you abandoned your kingdom, entered the deep forest, and journeyed to this distant, barren land? The sight of this fills me with sorrow.

If it is because your royal father is still present that you do not wish to ascend the throne as a holy wheel-turning monarch, 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 attendant ministers to you. If you will not accept it, I shall furnish you with the four divisions of the army, with which you may conquer another kingdom for yourself.

Whatever you desire, O Prince, I shall comply.”

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

“Great King, you belong to the Lunar lineage. Your nature is noble and pure, and you do nothing ignoble. 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 your sincerity and earnestness now exceed the ordinary, and so I counsel you to cultivate the three enduring things[49] with respect to your life and wealth, and not to urge others to cultivate what is impermanent and insecure. I have already renounced the position of a wheel-turning monarch; for what reason, then, would I accept your kingdom?

Although you offer me your kingdom out of goodwill, I would not accept it—how much less would I take an army and conquer another land? I departed from my kingdom, bade farewell to my parents, and shaved off my hair and beard because I wished to put an end to the sufferings of birth, aging, illness, and death, not because I sought the pleasures afforded by the five sensual desires.

[0637c] The five sensual pleasures of the world are like a great heap of fire, burning sentient beings so that they cannot free themselves. Why, then, do you urge me to become attached to the five desires? I have come here in search of the sages Arada and Kalama, seeking supreme liberation. Since I wish to go there and seek the path of liberation, I cannot remain here long. I have disappointed your kind intentions; I hope you will rejoice and not be angry or reproach me. Great King, you should now govern your country according to the true Dharma and not allow the people to suffer injustice.”

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

As the prince was about to depart, King Bimbisara was overwhelmed with sorrow. With palms joined and tears falling, he said:

“When I first met you, O Prince, my heart was filled with delight and joy. Now that you are leaving, I am overwhelmed with grief. Yet since you depart in quest of 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 returning.

The prince arrived at the dwelling of the sage Arada. At that time, the devas said to the sage:

“Sarvasiddhartha has abandoned his kingdom and bidden farewell to his parents in search of the unsurpassed, true path, wishing to uproot all suffering for sentient beings. He is now about to arrive here.”

Hearing this, the sage was filled with joy. A short while later, when he saw the prince approaching from afar, he immediately went forth to welcome him and praised him, saying:

“Excellent! The prince has arrived.”

Together they returned to the sage’s dwelling, where he invited the prince to be seated. Seeing the prince’s upright and handsome countenance, his complete auspicious marks, and his serene bearing, the sage felt reverence for him and asked:

“O Prince, were you wearied by your journey? I know clearly all that has occurred, from the time of your birth and your renunciation of the household life until your arrival here today. Though you were amidst a heap of fire, you awakened yourself and escaped, like a great elephant freeing itself from its bonds. In ancient times, kings enjoyed the five sensual desires while still young and only in old age abandoned their kingdoms and sensual pleasures to leave the household life and study the path. That was not especially remarkable. But now, while still young, you have renounced the five desires and journeyed here from afar. This is truly extraordinary. You must be diligent and energetic so that you may swiftly reach the shore of liberation.”

Having heard this, the prince said:

“Hearing the sage’s words fills my heart with joy. Can you expound for me the Dharma that puts an end to the sufferings of birth, aging, illness, and death?”

[0638a] The sage replied:

“Excellent, O Prince! The origin of sentient beings lies in the thought 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 essences; from the five kinds of subtle material essences arise the five great elements[50]; and from the five great elements arise the various afflictions, such as sensual desire and anger. Because of this, beings ceaselessly revolve through birth, aging, illness, death, sorrow, grief, suffering, and distress. I have now explained this briefly for you.”

The prince asked further:

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

The sage replied:

“If one wishes to eradicate the root of birth and death, one must first leave the household life to train and study, uphold the precepts, practice humility and patience, and cultivate meditative concentration in a secluded place. By abandoning sensual desires and evil, 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; entering into joy, one attains the second dhyana.

Relinquishing joy, one gains right mindfulness and the faculties become blissful; thus one attains the third dhyana. Transcending suffering and pleasure, one attains purity of mindfulness and enters into equanimity; thus one attains the fourth dhyana and obtains rebirth in the realm of non-perception.”

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 transcend the perception of form and enter the Sphere of Infinite Space; extinguish perceptions of resistance and enter the Sphere of Infinite Consciousness; extinguish the perception of infinite consciousness, contemplating only a single consciousness, and enter the Sphere of Nothingness; and transcend all perceptions to enter the Sphere of Neither Perception nor Non-Perception. This state is called ultimate liberation, the shore of awakening for those who train in the path. If the prince wishes to put an end to the sufferings of birth, aging, illness, and death, he should cultivate this practice.”

When the prince heard the sage speak thus, his heart was not pleased. He immediately thought, “This understanding and view are not the ultimate Dharma, nor are they a Dharma that completely eradicates all afflictions.” He then said:

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

The sage said:

“Please ask, O Prince.”

The prince then asked:

“In the Sphere of Neither Perception nor Non-Perception, is there a self or is there no self? If it is said that there is no self, then it should not be called the Sphere of Neither Perception nor Non-Perception. If it is said that there is 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. Since it engages [0638b] with objects, there is attachment; and because there is attachment, it is not liberation.

You have merely extinguished the coarse afflictions, without realizing that the subtle afflictions remain. Because you regard this as ultimate, the subtle afflictions gradually increase, and one is reborn once again. From this it can be known 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 sage remained silent and thought, “The prince’s words are truly subtle and wondrous.”

The prince then asked further:

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

The sage replied:

“I left 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 gone forth 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. The prince is of royal lineage; how could you endure the practice of austerities?

The prince replied:

– The practice you cultivate is not yet truly arduous. There is another practice more painful and more difficult to undertake.

Seeing that the prince possessed wisdom and a firm, unshakable resolve, the sage knew that he would certainly attain the Wisdom of All Modes. He therefore said to the prince:

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

The prince replied:

– So be it!

Afterward, the prince went to the sage Kalama and engaged in discussion, 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; scarcely anyone can equal him.” They joined their palms and saw him off, watching until he disappeared from sight before returning inside.

Having subdued the two sages Alara and Kalama, the prince set out for Mount Gaya in the Forest of Austerities, where the five companions Kaundinya and the others dwelt. The prince then went to the bank of the Nairanjana River, sat upright in contemplation, and observed the capacities of sentient beings. He perceived that he would have to practice austerities for six years before he could deliver them. Having thus contemplated and examined the matter, he began practicing austerities. The devas took turns offering him sesame seeds and rice. Because he sought the true Way, the prince purified his mind and upheld the precepts, eating only one sesame seed or one grain of rice each day. If anyone came to beg from him, he gave everything away.

[0638c] At that time, Kaundinya and the other four saw the prince sitting upright in contemplation and practicing austerities, eating one sesame seed or one grain of rice each day, or sometimes eating in this manner 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 man back to give a full account of the prince’s practice to the royal preceptor and the great ministers. After hearing it, the royal preceptor and the great ministers returned to the palace, their faces sorrowful and their bodies haggard, as though they had just buried a loved one. Suppressing their grief, they returned to the palace. The gatekeeper entered and reported to the king:

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

As soon as the king heard this, his breath became rapid, his voice 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 grief-stricken 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 endure?

The royal preceptor replied:

– In obedience to Your Majesty’s command, I went in search of the prince and arrived at the dwelling of the sage Bhargava to make inquiries. The sage recounted everything and told us where the prince was staying. We ministers then went to find him. Halfway there, we encountered the prince seated beneath a tree in contemplation, his auspicious marks shining more brilliantly than the sun and moon. I approached him and fully described the anguish of Your Majesty, Mahaprajapati, and Yasodhara. The prince replied in a solemn voice: “How could I not know the profound affection and kindness of my royal father and relatives? Yet it is because I fear the sufferings of birth and death and separation from loved ones, and because I wish to eliminate those sufferings, that I have come here!” The prince’s words and resolve were as steadfast as Mount Sumeru and could not be shaken. After speaking, he left us behind and departed as though casting aside grass and refuse.

I therefore selected five men to follow and attend upon him, while also observing where the prince would dwell. One of them returned and reported: “The prince is going to the sages Alara and Kalama.” On the way, when he came to the Ganges River, the prince crossed it through the spiritual power of the devas and reached Rajagriha. At that time, King Bimbisara went to meet the prince and employed every argument and means to persuade him not to go forth. He promised to divide the kingdom in half and rule it together with the prince, even to relinquish the entire kingdom to him, or to entrust him with the four divisions of the army to conquer another country. The prince, however, refused every offer.

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

After hearing the royal preceptor and the great ministers recount the messenger’s words, King Suddhodana was overwhelmed with sorrow. His entire body trembled and the hairs on his body stood on end. He then said to the royal preceptor and the ministers:

– The prince has abandoned the position of a Wheel-Turning King, his parents and relatives, and the joys of affection and love, and has entered deep into the forest to practice austerities. I truly possess little merit, for I have lost such a precious son.

The king then related the messenger’s words to Mahaprajapati and Yasodhara and ordered five hundred carts to be prepared. Mahaprajapati and Yasodhara likewise arranged five hundred carts laden with every kind of food and provision needed for sustenance. They then summoned Chandaka and said:

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

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

– The great king thinks of the prince with loving concern day and night. He has ordered me to bring one hundred carts filled with provisions for the prince.

The prince said to Chandaka:

– I went against the wishes of my parents and left my kingdom to come to this distant place because I seek the unsurpassed Way. Why should I accept these provisions?

Hearing the prince say this, Chandaka thought, “The prince will not accept these provisions. I shall find someone to lead the one hundred carts back to the royal palace, while I remain here to attend upon the prince.” Chandaka then ordered one man to lead the convoy back, while he himself remained behind and quietly attended upon the prince, never leaving him morning or evening.

At that time, the prince thought, “Each day I eat only one sesame seed or one grain of rice, and sometimes I do the same only once in as many as seven days. My body has become emaciated like a withered tree. Though I have practiced austerities for six years, I have not attained liberation; therefore, I know that this is not the Way.

It is unlike the time when, beneath the jambu tree, I entered contemplation and attained freedom from sensual desire and quiescence. That is the true, supreme Way. [0639b] If I continue cultivating while allowing my body to remain emaciated, the adherents of other paths will say that fasting is the cause of nirvana. Even if my entire body possessed the strength of the deva Narayana, I still could not thereby cultivate and attain the fruit of the Way.

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

At the edge of the forest was a cowherd maiden named Nandabala. A deva from the Pure Abodes appeared and urged her:

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

Hearing this, the maiden was overjoyed. At that very moment, a thousand-petaled lotus suddenly sprang from the ground, and upon its receptacle was milk-rice. Greatly astonished, the maiden immediately took the milk-rice to the prince, bowed her head in homage, and offered it to him. After accepting her offering, the prince pronounced this blessing: “This offered food will give the one who partakes of it sufficient strength. May your family be joyful and peaceful, free from illness, long-lived, and endowed with complete wisdom. I accept this food for the sake of bringing all sentient beings to maturity.”

After pronouncing the blessing and finishing the meal, the prince’s body became refreshed and his strength abundant, enabling him to realize bodhi.

Seeing this, the five brothers led by Kiều-trần-như were greatly astonished. Believing that the prince had abandoned his resolve, they became displeased and returned to their own 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 from this seat.” The bodhisattva’s virtue was so profound and weighty that even the earth could not bear it; therefore, with every step he took, the earth shook and emitted a mighty sound.

At that time, a blind dragon heard the earth tremble. His heart filled with joy, and both his eyes regained their sight. He thought: “I have seen 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 bodhisattva’s feet. At that moment, five hundred blue birds flew through the sky, circling the bodhisattva clockwise, while brilliantly colored auspicious clouds and fragrant breezes also followed and swirled around him. The formerly blind dragon then praised him in verse:

The bodhisattva has come to this place;

The earth trembles in six ways,

Sending forth a mighty sound;

Hearing it, my eyes became bright.

Again, I see in the open sky

[0639c] Blue birds circling around him,

Auspicious clouds shining brilliantly,

And fragrant breezes, exceedingly cool.

The bodhisattva’s auspicious signs

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, Thích-đề-hoàn-nhơn 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 what is 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, please 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 then made this vow: “If I do not attain perfect enlightenment, I shall never leave this seat. I now 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 know that these were auspicious signs that the bodhisattva would certainly attain enlightenment.

When the bodhisattva made his vow beneath the tree, the devas, dragons, and all the beings of the eight classes rejoiced and praised him joyfully from the sky. At that time, the palace of Māra, king of the sixth heaven, spontaneously trembled. Māra was overcome with grief, his mind scattered and disturbed. He had no interest in food, drink, pleasure, or amusement, and thought: “The śramaṇa Gautama has renounced the five sensual pleasures and now sits beneath a tree in tranquil meditation and contemplation. Before long, he will attain unsurpassed, complete, perfect enlightenment. Having accomplished this path, he will universally deliver all sentient beings and pass far beyond my domain. While he has not yet attained enlightenment, I shall go and obstruct him!”

Māra’s son, named Tát-đà, saw his father’s anguish and came before him, saying:

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

Māra replied:

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

Tát-đà tried to dissuade him:

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

Māra had three daughters whose bearing and features were exceedingly graceful and whose beauty bewitched all who saw them. [0640a] They were always perfumed with fragrant scents and adorned with necklaces of the seven treasures, and they were foremost among celestial maidens. The first was named Defiling Desire, the second Delightful to Others, and the third Lovable and Pleasing. The three came together before Māra and said:

– Royal Father! What causes you such sorrow today?

Māra then disclosed all that weighed upon his heart to his daughters:

– In the human realm, a śramaṇa 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 seeks 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 śramaṇa. My realm will then become empty, and this causes me great distress. While Gautama has not yet attained enlightenment, I wish to go and obstruct him.

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

– You belong to the kṣatriya caste, for whom death is a dreadful thing. Why do you not rise at once? You should return and become a wheel-turning monarch. Abandon the monastic life and establish many assemblies for giving, so that you may be reborn in the heavenly realm. This Dharma is far superior to yours. That one born into the kṣatriya caste and destined to become a wheel-turning monarch should instead go begging is unacceptable. If you do not rise, abandon your former vow, and leave this seat, I shall shoot you with a sharp arrow. When ascetics practicing austerities hear the sound of an arrow loosed from my bow, not one of them fails to become terrified, with mind scattered and confused. How much less could you withstand this poisoned arrow! If you rise at once, your life will be spared.

Despite Māra’s many threatening words, the bodhisattva remained serene, neither frightened nor disturbed. Māra then drew his bow and shot, while at the same time sending forth the celestial maidens. When Māra fired, the bodhisattva did not even look at the flying arrow. The arrow stopped 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 virtue is unsurpassed, and you are revered by devas and humans. You should have attendants to serve you. We are all in the bloom of youth and are celestial maidens whose graceful beauty is beyond compare. The heavenly king has now sent us down to attend you morning and evening and care for you while you sleep and rest.

The bodhisattva said:

– Because you possess a small measure of wholesome roots, you have obtained celestial bodies; yet you do not reflect upon impermanence and instead display seductive charms to delude and harm others. Although your bodies are beautiful, your minds are not upright. Filled with lust and committing evil deeds, after death you will fall into the three evil destinies, take birth in the bodies of birds and beasts, and find it difficult ever to escape. I know that you wish to disturb me and render my mind impure. Go away! 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, and saliva running from their mouths. Their skin clung to their bones, their bellies were as large as drums, and they leaned on staffs, groping their way forward step by step, unable to return to their former appearance.

Seeing the bodhisattva’s mind so steadfast, Mara, the King of Demons, thought: “In the past, when I was in the Snow Mountains, whenever I drew my bow, even the god Mahesvara became frightened and retreated from his wholesome resolve; yet now I cannot make the shramana 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 used gentle words to entice the bodhisattva:

– If you take no pleasure in worldly sensual delights, then ascend to the heavenly realm, and I shall yield to you my throne and all the pleasures of the five senses.

The bodhisattva said:

– In a former life, because you planted some small roots of generosity, in this life you became king of the Heaven of Mastery. But this merit is limited. When it is exhausted, you will again undergo rebirth and sink into the three evil paths, from which escape is extremely difficult. This is a cause of transgression, not what I seek.

Mara said:

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

The bodhisattva replied:

– Only this earth knows my karmic recompense.

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 earth and said to Mara:

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

Hearing this, Mara became utterly terrified, and the hair on his body stood on end. The earth deity bowed at the bodhisattva’s feet, made an offering of flowers, and suddenly disappeared.

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

Each had a different form: some held halberds or swords; some bore great trees upon their heads; some held golden clubs in their hands; 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 upon the face, while others had many eyes.

Some were tall with enormous bellies, [0640c] while others were gaunt and had no bellies. Some had long legs and huge knees; some had thick, swollen legs; some had long claws and sharp teeth; some had their heads set before 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 blazing 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 drooping to the ground; some covered their faces with the folds of their garments; some wore tiger skins, snakeskins, or lion skins; some had snakes coiled all around their bodies; some had fire blazing upon their heads;

some glared and brandished their arms; some ran and leapt from side to side; some circled through the air; and some chased one another, shouting and howling.

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

At that time, the Dharma protectors, devas, dragons, spirits, and others were so enraged by Mara’s army that blood flowed from the pores of their bodies. Seeing the evil Mara harassing the bodhisattva, the devas of the Pure Abodes gave rise to loving-kindness and compassion for all beings and appeared throughout space. They saw the countless armies of Mara surrounding the bodhisattva, uttering malicious 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, he caused them all to exclaim in praise:

– Wondrous indeed—never before has such a thing been seen! The bodhisattva will certainly attain Perfect Enlightenment.

Mara’s armies shouted together and urged one another on, each exerting all his power to destroy the bodhisattva. Some glared and gnashed their teeth, while others flew and leapt wildly about. 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 and compassion, the bodhisattva caused those holding 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, peals of thunder, rain, and blazing fire all turned into five-colored flowers; the venom of vicious dragons became fragrant breezes; and all the ferocious beings who sought to harm the bodhisattva became utterly unable to move.

Mara had an elder sister named Miga and a younger brother named Kali, each holding a skull weapon in hand. Before the bodhisattva, they assumed various forms to disturb him. Mara’s armies manifested hideous bodies in an effort to frighten the bodhisattva, but they were wholly unable to touch even a single hair upon him, and so became still more distressed. At that time, a deity in the sky named Bhuta concealed his body and said:

– I now see that the bodhisattva’s mind is serene, quiescent, and entirely free from resentment. [0641a] Yet these armies of Mara have conceived malicious intentions toward him. To give rise groundlessly to rage against one who bears no enmity is truly the conduct of foolish demons, who only exhaust themselves and gain absolutely nothing. You should now abandon your thoughts of resentment and harm. With your mouths you might blow Mount Sumeru until it topples; you might make fire cold and water hot; you might even make the naturally solid earth soft. Yet you cannot destroy the bodhisattva, who throughout many kalpas has cultivated wholesome fruits, right meditative concentration, diligent skillful means, and the pure radiance of wisdom. These four virtues cannot be severed; were they subject to obstruction, Perfect Enlightenment could not be attained. Just as the radiance of a thousand suns would certainly dispel all darkness, just as rubbing wood produces fire and digging into the earth yields water, so through diligent skillful means, what is not sought cannot be attained. The beings of the world are submerged in the three poisons, with no one to rescue them. Out of loving-kindness and compassion, the bodhisattva seeks the medicine of wisdom to cure all the world’s afflictions. Why, then, do you now disturb the bodhisattva?

The beings of the world are ignorant and devoid of wisdom, and 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 ought not to be done. It is like attempting 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, and the bodhisattva is lighting the lamp of wisdom; why do you wish to extinguish it?

Beings are now submerged in the ocean of birth and death, and the bodhisattva is making for them the precious ship of wisdom; why do you wish 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 wish to cut it down and destroy it? Greed, hatred, and delusion are the chains that bind all beings.

The bodhisattva practices austerities because he wishes to liberate them; today he is resolved to sit in the lotus posture beneath this tree and 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 the wondrous right concentration.

You cannot destroy him, but should instead give rise to joy, abandon your arrogance, and be mindful of serving the bodhisattva.

At that time, when Mara the Evil One heard the voice from empty space and saw that the bodhisattva remained serene and unchanged, he felt ashamed. Abandoning his arrogance, he submitted and returned to his heavenly palace. All the hosts of Mara scattered.

Grief-stricken and dejected, they lost their power and left their weapons of war strewn throughout the forest. As the evil hosts dispersed and retreated, 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; dark places were no longer obscured.

The devas in empty space showered precious flowers like rain and simultaneously played various kinds of music as offerings 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 hosts of Mara, he emitted brilliant light and entered samadhi to contemplate ultimate truth. With sovereign mastery of meditative concentration concerning all dharmas, he clearly knew every wholesome and unwholesome karma he had created in past lives: how he had been 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 are without anyone to rescue them. They revolve endlessly through the five destinies, not knowing the way out. Everything is false and unreal, yet within it sentient beings deludedly conceive 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, receiving painful or pleasant recompense 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 offenders; some were made to embrace burning copper pillars; some lay upon scorching iron beds; some were boiled in iron cauldrons; some were roasted over fires; some became food for tigers, wolves, hawks, and dogs;

some, fleeing fiery pits, sought refuge beneath trees, whereupon the falling leaves all turned into knives and swords that sliced their bodies apart.

Some had the limbs of their bodies sawn or hewn apart with saws and axes; some were cast into rivers of boiling ash; and some were thrown into pits of excrement and urine. Though they endured such torments, because of their 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 unwholesome karma in the world, today they undergo recompense of boundless suffering.

If anyone were to see this painful recompense, they would never again dare to entertain thoughts of evil.”

The bodhisattva then observed the animals and saw that, according to the conduct and karma of each kind, they received various ugly forms. Some possessed flesh, bones, sinews, horns, hides, teeth, fur, or feathers for which they were killed by humans. Some carried heavy burdens for humans and suffered extreme hunger and thirst, yet people gave them no thought.

Some had their noses pierced, and some had hooks driven into their heads. They constantly provided human beings with the flesh of their own bodies, and they also devoured one another among their own kind, enduring sufferings such as these. [0641c] Seeing this, the bodhisattva aroused great compassion and reflected: “These sentient beings constantly use their strength in the service of humans, yet they also endure suffering, hunger, thirst, and beatings, all because of the recompense for evil committed in former lives.”

Next, the bodhisattva observed the hungry ghosts and saw that they constantly dwelt in darkness, never seeing the light of the sun or moon and unable to see others of their own kind. They had enormous bodies, bellies as large as Mount Tai, and throats as narrow as needles. Fire constantly burned within their mouths, and they were perpetually tormented by hunger and thirst.

For hundreds of billions 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 sound resembled that of a company of people drawing five hundred carts past, while their entire bodies seemed to be consumed by fire.

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

Next, the bodhisattva again observed human beings and saw the moment when the intermediate-state body first entered the womb. When the parents engaged in intercourse, deluded and inverted thoughts gave rise to defiled attachment, and one then took impure substances as one’s own body. While dwelling 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 people outside lifted and held the infant, contact with their roughness caused pain like being cut by knives and swords. Before long, one again returned to old age and death, then was reborn as an infant, revolving endlessly through the five destinies without awakening by oneself. Seeing this, the bodhisattva aroused great compassion and reflected: “All sentient beings face such calamities.

Why do they remain immersed in the five desires, regarding them as happiness, unable to sever the root of inversion?”

The bodhisattva also observed the devas and saw that those heavenly beings had pure bodies unstained by dust or defilement, resembling vaidurya. Their bodies radiated brilliant light, and their eyes did not blink. Some devas dwelt atop Mount Sumeru, some on its four sides, and some in empty space.

Their minds were constantly joyful, everything accorded with their wishes, and they played celestial music for their own amusement, forgetting both night and day. Every place was exquisitely beautiful. Looking eastward, they became attached for many years and forgot to turn back; looking westward, they became entranced for many years and did not return. [0642a] The same was true of the south and north.

Clothing, food, and drink appeared as soon as they thought of them. Yet despite having all these agreeable things, they were still scorched by the fire of desire. He 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 desired to leave their seats.

When the attendants saw the five signs of death appear on a heavenly being’s body, attachment and longing arose in their minds. The heavenly being also knew that the five signs of death had appeared on their own body, and seeing their attendants’ attachment and longing for them, they experienced immeasurable anguish. Seeing such circumstances among the heavenly beings, the bodhisattva aroused great compassion and reflected: “These heavenly beings formerly cultivated a small measure of goodness and thus came to enjoy the pleasures of the heavenly realm, but as their recompense approaches its end, they experience immeasurable anguish.

After their lives end, they will relinquish their heavenly bodies and fall into the three evil destinies. In former lives they performed wholesome deeds, but because they sought pleasurable recompense, today they obtain little happiness and much suffering. They are like hungry people who eat poisonous things: although the taste is pleasant at first, afterward they suffer great calamity.

Why should the wise become attached to these sensual pleasures?”

The devas in the Form and Formless Realms, seeing that their lifespans were long, regarded their pleasures as everlasting. When they saw them deteriorate, they became immeasurably sorrowful and immediately gave rise to wrong views, denying cause and effect. Because of this, they revolved through the three destinies and underwent many sufferings. With his divine eye, the bodhisattva observed the five destinies, aroused great compassion, and reflected: “Within the three realms, there is not a single dharma that is pleasurable.” 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 understood that “aging and death” have “birth” as their root; if one is freed from “birth,” then “aging and death” no longer occur. Moreover, this birth does not arise spontaneously, nor does it arise from itself; rather, it arises entirely through causes and conditions.

Because it arises through causes and conditions, there arise the karmic activities of becoming in the desire realm, becoming in the form realm, and becoming in the formless realm. The bodhisattva further contemplated whence karma within the three realms arises, and immediately understood that karma within the three realms arises from the four kinds of clinging.[53] He further contemplated whence the four kinds of clinging arise, and immediately understood that the four kinds of clinging arise from craving.

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

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

If ignorance is extinguished, formations are extinguished; when 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, becoming is extinguished; when becoming is extinguished, birth is extinguished; when birth is extinguished, aging, death, sorrow, grief, suffering, and distress 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 knowledge 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 trembled in eighteen ways; clouds and dust settled and the air became clear; celestial drums spontaneously produced 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 irrespective of season. The heavens also rained down mandārava flowers, great mandārava flowers, mañjūṣaka flowers, great mañjūṣaka flowers, seven-jeweled lotus blossoms, golden flowers, silver flowers, lapis lazuli flowers, and others, falling all around the bodhi tree throughout an area extending thirty-six yojanas. At that time, the devas played music, scattered flowers, burned incense, chanted verses of praise, and held banners, pennants, and celestial jeweled canopies throughout the sky as offerings to the Tathagata.

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

At that very moment, the minds of all sentient beings suddenly became loving and compassionate. They were free from anger and thoughts of killing, and instead rejoiced with delight as though they had encountered a sacred manifestation. Their hearts were no longer fearful; their minds became gentle and harmonious; they abandoned pride and were freed from stinginess, jealousy, flattery, and deceit.

Even the devas of the Five Pure Abodes, who had already transcended ordinary joy and pleasure, all rejoiced so greatly that they could not restrain themselves. The painful punishments in the hells also ceased temporarily, causing the offenders there to rejoice exceedingly. All animals that had formerly devoured one another were now free from vicious thoughts.

Hungry ghosts became fully satisfied and no longer thought of hunger or thirst. All the dark places in the world that the light of the sun and moon could not reach were now brightly illuminated. The sentient beings dwelling therein 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 Dharma, causing everything to become radiant and clear.

The kings of the Ikshvaku clan who had renounced their kingdoms, left the household life, and trained in the path had attained the five superknowledges of the seers. Having also cultivated the ten wholesome actions, they 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:

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

All sentient beings rejoiced with delight; only Māra, the king of demons, harbored grief 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 exhausted 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 this age of the five defilements are obscured by sensual desire, anger, delusion, wrong views, pride, and flattery. Their merit is meager, their faculties are dull, and they possess no wisdom. How could they understand the Dharma I have realized?

If I now turn the Dharma wheel, they will remain confused and be unable to accept it with faith. Instead, they will give rise to slander, fall into the lower realms, and undergo many kinds of suffering. It would be better for me to remain silent and enter nirvana!”

At that time, the Tathagata spoke these verses:

The Noble Path is exceedingly difficult to realize;

Wisdom is truly difficult to attain.

Yet all these difficult tasks

I have now accomplished.

The wisdom I have realized

Is foremost, subtle, and wondrous.

Sentient beings of dull faculties

Are obscured by sensual pleasures and delusion.

Following the current of birth and death,

They cannot return to the source.

How can sentient beings such as these

Possibly be delivered?

Seeing that the Tathagata had attained the noble fruition yet remained seated in silence without turning the Dharma wheel, the Great Brahmā, king of the heavens, became sorrowful and thought to himself: “In the past, for the sake of sentient beings, the Blessed One remained in birth and death for immeasurable hundreds of millions of kalpas. He relinquished kingdoms, wives and children, head, eyes, marrow, and brain, and endured every kind of suffering.

Only today has he fulfilled his aspiration and attained unsurpassed, perfect awakening. Why, then, does he remain silent and not teach the Dharma? [0643a] Sentient beings have long dwelt in the darkness of the long night, submerged in birth and death and fallen into the darkness of ignorance, from which escape is exceedingly difficult. Nevertheless, among them are sentient beings who, in past lives, drew near to spiritual friends and planted roots of merit, and who, upon hearing the Dharma, can accept the Noble Path.

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 in birth and death for a long time, relinquishing your life, head, and eyes in acts of generosity, enduring every kind of suffering, and cultivating profound and abundant merit. Only today have you attained the unsurpassed path. Why, then, do you remain silent and not teach the Dharma? Sentient beings have long dwelt in the darkness of the long night, submerged in birth and death and fallen into the darkness of ignorance, from which escape is exceedingly difficult. Nevertheless, among them are sentient beings who, in past lives, drew near to spiritual friends and planted roots of merit, and who, upon hearing the Dharma, can accept the Noble Path. I beseech the Blessed One, for the sake of these beings, to exercise the power of compassion and turn the wondrous Dharma wheel.

Śakra, Lord of the Devas, and the devas up to and including those of the Heaven of Mastery over Others’ Transformations likewise entreated the Tathagata to turn the great Dharma wheel for the sake of sentient beings.

At that time, the Blessed One said to the Great Brahmā, Śakra, Lord of the Devas, and the others:

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

The Great Brahma Heavenly King and the others made their request three times. On the seventh day, the Tathagata silently accepted their request. Knowing that the Buddha had accepted their entreaty, the Great Brahma Heavenly 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 Heavenly King and the others, for the next seven days he used the Buddha-eye to observe the capacities of sentient beings. He saw that they were of three grades—superior, middling, and inferior—and that their afflictions were likewise of three grades—inferior, middling, and superior. After fourteen days had passed, the Blessed One again reflected: “Now I shall open the Dharma gateway 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 liberate him. As he thought thus, 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-witted and discerning and deserved to hear the teaching 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 brothers, 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. Moreover, 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.” The Blessed One further reflected: “In former times, whenever the Buddhas turned the Dharma wheel, they did so at the dwelling place of the sages in the Deer Park at Varanasi. Moreover, this is also where those five men are staying. I shall now 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 Bhadrashena and Bhadralika were crossing a wilderness. Suddenly, a heavenly spirit came and told them: “At present, a Tathagata has appeared in the world—Worthy of Offerings, Perfectly and Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One. He is the supreme field of merit. You should go and make the first offering to him.”

Hearing the heavenly spirit’s words, the merchants replied:

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

The heavenly spirit replied:

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

Then the Tathagata, accompanied by innumerable heavenly beings, gradually arrived at the village of Tavisabali. When the merchants saw the Tathagata adorned with the excellent marks and surrounded by heavenly beings, their hearts rejoiced all the more. They immediately presented parched rice and honey as offerings 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 an alms 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 all four kings’ bowls. He stacked them upon his palm and pressed them into one bowl, although four ridges remained visible around its rim.

The Blessed One then pronounced this blessing: “The offering made today is intended to give the recipient sufficient strength and health. May the donors be filled with vigor, joyful in spirit, free from illness, and long-lived, and may benevolent spirits always accompany and protect them. Through the merit of offering food, may the roots of the three poisons be utterly eradicated.

In future lives, may they attain the three steadfast qualities, be intelligent and wise, possess deep faith in the Buddha-Dharma, and wherever they are born, may they hold right view and never fall into delusion. [0643c] May their parents, spouses, children, friends, relatives, and dependents in this present life all prosper, free from calamities and inauspicious events. If anyone in their family has died and fallen into an evil destiny, through the merit of the donors may that person be reborn among gods 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, realize the fruits of the Way, and fulfill all aspirations.”

After pronouncing the blessing, 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. Take refuge in the Buddha.

2. Take refuge in the Dharma.

3. Take refuge in the future Sangha.

After transmitting the Three Refuges, the Blessed One bade them farewell and continued on his journey. His gait was majestic and serene, like that of a royal swan. Along the road, he encountered a non-Buddhist ascetic named Upaka. Seeing the Tathagata adorned with the excellent marks and with his faculties perfectly 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, worthy one,

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,

Surpassing all sentient beings;

The wondrous and profound Dharma

I now fully comprehend.

The realm of the three poisons and five desires

I have brought entirely to an end;

Like a lotus in the water,

Untainted by the defiling mud.

I awakened by myself to the Noble Eightfold Path,

Without teacher or companion.

With pure wisdom,

I subdued mighty Mara;

Now I have become the Perfectly Awakened One,

The teacher of gods and humans.

Because body, speech, and mind are pure,

I am therefore called the Muni.

I intend to go to Varanasi

To turn the Dharma wheel of ambrosia,

Which gods, humans, maras, and brahmas

Are all unable to turn.

Hearing the Buddha’s 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 had just fallen. He stayed there overnight and abided in right concentration. At that time, wind and rain swept through the place continuously for seven days. In the river dwelt a great naga king named Muchalinda. Seeing the Buddha absorbed in meditation, he coiled his body around him seven times to shelter 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! During these past seven days, were you greatly troubled by the wind and rain?”

The Blessed One replied in verse:

The gods and those of the world

All delight in the five desires;

Yet compared with this meditative concentration,

Nothing can equal it.

Hearing the Buddha’s 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 Bhadrika—in the land of Varanasi. Seeing the Buddha from afar, they said among themselves: “The ascetic Gautama abandoned the practice of austerities and delights in food and drink; he no longer has the aspiration for the path. Now that he has returned, we need not rise to welcome him, nor need we respectfully bow before him.

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

All of this was contrary to their previous agreement, though they still addressed the Buddha as Gautama.

The Blessed One said:

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

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

– Gautama, were you wearied by your practice of the path?

The Blessed One replied:

– Why do you display such arrogance by addressing the Supremely Honored One by his family name? My mind is open and unobstructed like empty space, making no distinction between praise and blame; but by giving rise to conceit, you will bring evil consequences upon yourselves. [0644b] Even according to worldly propriety, it is impermissible for children to call 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 said to 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 one grain of rice or one sesame seed each day. Later, however, you returned to taking food gladly. Therefore, we thought that you could not attain the path.

The Blessed One replied:

– Do not use your shallow wisdom to judge whether or not I have attained the path. Why? When the body is afflicted, the mind is troubled; when the body is pleased, the mind becomes attached. Therefore, neither pleasure nor pain is the cause of the path. It is like drilling wood to kindle a fire while pouring water over it: one will certainly never obtain the light needed to dispel darkness. So too, 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 abandon the two extremes of pain and pleasure, practice the Middle Way, and bring the mind to tranquility, only then can you cultivate the Noble Eightfold Path and free yourselves from the calamities of birth, aging, sickness, and death. I have practiced according to the Middle Way and have 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 examined the faculties of Kaundinya and his four companions. Seeing that they were capable of comprehending the true Dharma, he said:

– Kaundinya and all of you! You should know that the excessive flourishing of the five skandhas is suffering; birth, aging, sickness, and death are suffering; separation from loved ones is suffering; encountering those one hates is suffering; not obtaining what one seeks is suffering; and even the loss of honor and pleasure is suffering. Kaundinya! Beings with form or without form, without feet, with one foot, with two feet, with four feet, or with many feet—all undergo such suffering. It is like covering live coals with ashes: if they come into contact with dry grass, flames will flare up. In the same way, 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 likewise all arise from the root of self.

Furthermore, the three poisons are the causes of all suffering, just as seeds are capable of sprouting. Because of them, sentient beings revolve through the three realms. If the conception of self and greed, anger, and delusion are extinguished, all such suffering will also cease. Practicing according to the Noble Eightfold Path is like pouring water upon a fiercely burning fire. [0644c] Because sentient beings do not know the origin of suffering, they revolve through 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. If anyone does not understand the Four Noble Truths, you should know that such a person 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 Four Truths three times, forming the twelvefold wheel of Dharma. Amid 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 likewise became free from dust and defilement and attained the pure Dharma eye. Seeing the Tathagata turn the wheel of Dharma in this realm, the earth deities rejoiced greatly and proclaimed in loud voices: “The Tathagata has turned the wondrous wheel of Dharma in this realm!” Hearing this, the celestial deities in the sky rejoiced and, one after another, repeated the proclamation. When the devas of the Akanistha Heaven heard it, they too rejoiced exceedingly and proclaimed in loud voices: “Today, at the abode of the sages in the Deer Park in the land of Varanasi, the Tathagata has turned the great wheel of Dharma, which no deva, human, Mara, Brahma, ascetic, or brahmin in the world is able to turn!”

At that time, 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 an abundance of beautiful flowers, held banners, streamers, and jeweled canopies, and sang verses of praise. Celestial drums sounded of themselves, and the realm suddenly became brilliantly illuminated.

Ajnata Kaundinya was the first to awaken to the path and was therefore regarded as the foremost disciple. When the Buddha had finished turning the wheel of Dharma, only Ajnata Kaundinya had awakened to the path. The other four, including Mahanama, thought to themselves: “If the Blessed One teaches the Dharma to us, we too shall awaken to the path.” With this thought, 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 and expounded the Four Truths extensively for their sake. At that time, amid all dharmas, those four also became free from dust and defilement and attained the pure Dharma eye. [0645a] After Kaundinya and his four companions had awakened to the path, they bowed at the Buddha’s feet and said:

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

The Blessed One then called to them:

– Come, bhiksus!

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

– Bhiksus! Are form, feeling, perception, formations, and consciousness permanent or impermanent; suffering or not suffering; empty or not empty; possessing a self or without self?

Upon hearing the Buddha teach the Dharma of the five skandhas, the five bhiksus completely extinguished all outflows, their minds became liberated and unobstructed, and they attained arhatship. They then said to 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 complete 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 one 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 path immediately after leaving the royal palace.

[49] Three enduring dharmas 三堅法: three enduring qualities—an enduring body, an enduring life, and enduring wealth.

Those who cultivate the path attain the supreme Dharma-body, inexhaustible wisdom-life, and boundless Dharma-treasure. These are called the three enduring dharmas:

1. An enduring body: practitioners uphold the Five Precepts in purity and without defilement, cultivate the path to unsurpassed bodhi, and realize the indestructible vajra Dharma-body.

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

3. Enduring wealth: practitioners give material possessions to those of pure conduct in order to seek the unsurpassed peace and bliss of nirvana, or to seek the future blissful fruits of birth among devas or humans, thereby attaining enduring Dharma-wealth.

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

[50] Five great elements 五大 (S: pañca mahā-bhūtāni): the five elements regarded as vast and capable of giving rise to the myriad dharmas: 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] Samādhi with applied thought and sustained examination 有覺有觀三昧: one of three samādhis. The initial mental engagement in meditation is called applied thought, while the subtle 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 applied thought and sustained examination must be correct and upright; hence it is called the samādhi with applied thought and sustained examination.

[52] Heaven of the First Dhyāna 初禪天: the first of the four heavenly levels in the Form Realm. The devas of these heavens do not consume cooked food as humans do, and therefore lack olfactory and gustatory consciousness; only visual, auditory, tactile, and mental consciousness arise, together with feelings of joy and bliss.

[53] Four kinds of clinging 四取: the four attachments, comprising: 1. Clinging to sensual desire: covetous attachment arising toward the objects of the five desires in the Desire Realm; 2. Clinging to views: attachment to erroneous mental views, discriminating them as true—that is, clinging to the four views; 3. Clinging to precepts and prohibitions: attachment to what is neither a true cause nor the true path—that is, clinging to precepts and prohibitions, one of the five views; 4. Clinging to assertions of self: attachment to self arising in dependence upon the entire inner body.

[54] Purity of the Dharma-eye 法眼淨 (S: Dharmacakṣu-viśuddha): the Dharma-eye that has the power to contemplate the truth of all dharmas without obstruction or doubt.

According to Master Jizang’s Abridged Commentary on the Vimalakīrti Sutra, fascicle 4: the first fruition in the Lesser Vehicle is the realization of the principle of the Four Noble Truths, while the First Ground in the Great Vehicle is the attainment of the true unarisen Dharma; both are called purity of the Dharma-eye.