佛本行集經

Chapter 28: EXHORTATION TO ENJOY THE PLEASURES OF THE WORLD

(Part 3)

At that time, the bodhisattva said to the king:

“As Your Majesty has said: ‘Worthy bhikshu, your body is delicate; you should not dwell in a desolate and lonely mountain forest, lying, sitting, and sleeping upon a grass mat.’ Your Majesty should know that while I was still in the palace, I used all kinds of precious beds and reclined or sat upon them as I pleased. Now, having grown weary of them, I have cast them aside and gone forth. Why is this? Your Majesty should know that this body is frail, subject to decline, and impermanent. It is neither firm nor enduring but is by nature subject to destruction. Once it has existed, it will be discarded somewhere, no different from a lump of earth. Furthermore, Your Majesty, when a wise person has cast away a corpse, would he ever pick it up again? There can be no such thing as taking it back.

“Furthermore, Your Majesty, as you have said, if you cherish me, you should rejoice in what I have done and should not reproach me, saying: ‘Living from day to day by begging for alms is not something you should do.’ Your Majesty should know that if you cherish me, you should not speak in this way. Why? Because I now wish to cross the ocean of suffering and affliction—birth, aging, sickness, and death—and with every step enter upon the Path. Therefore, I have chosen the life of a bhikshu because I seek the peaceful bliss of cessation and wish to eliminate every affliction in future lives. Thus, I must wear the ochre-colored kasaya.

“Your Majesty should know that if people in the present obtain merit and enjoy the rewards of the five sensual pleasures, and consequently cherish and become intoxicated by them, such people are truly worthy of compassion. If people in the present life do not attain the peace and bliss of a tranquil mind, they will certainly undergo painful retributions in future lives. Such beings are truly worthy of compassion.

“Furthermore, Your Majesty, because I now fear the sufferings of the afflictions, I have renounced household life and gone forth, wishing to seek the true tranquility of nirvana. Even if I were to obtain the palace of Lord Sakra, I would not desire it, much less the inferior rewards of the human realm.”

He then spoke this verse:

I have been struck by the arrows of affliction;

I must seek the medicine of supreme cessation.

Even if I could obtain the palace of Lord Sakra,

I would not desire it, much less a royal throne.

The bodhisattva continued:

“Your Majesty should know that, as you said earlier: ‘All people living in the world should pursue the benefits appropriate to the three stages of life.’ In my judgment, those are not true benefits. Why? However much wealth one seeks and acquires, it must one day be exhausted. Desire only gives rise to further desire and never knows contentment. Seeking the Dharma alone is true benefit. The benefits of the Dharma have varying depths and altogether possess five qualities; I am resolved to seek them.

He then spoke this verse:

When birth, aging, sickness, and death are no more,

Only then is one truly a noble person.

Worldly passions crave sensuality and scheme for wealth;

I leave wealth and beauty behind and seek only the Dharma.

The bodhisattva continued:

“Your Majesty should know that, as you said earlier: ‘Worthy one, you have not yet reached old age but are now in the prime of youth. You should assume the royal throne, govern the realm, and enjoy the pleasures of the five senses.’ I do not see it so. Why?

If youth always remained as it is, then all young people should never grow old, and all beings in every realm should never be dragged away by the god of death. Yet the lifespans of beings are uncertain. Therefore, a wise person who seeks the tranquil liberation of the Dharma should not accept a royal throne and indulge in the five sensual pleasures.

Thus, during any of the three stages—youth, middle age, or old age—one should seek only to accomplish the Dharma of liberation as soon as possible. Whether seeking liberation or meditative concentration, one must not delay or hesitate but must practice diligently so as to bring it swiftly to completion.

“Furthermore, Your Majesty, as you just said: ‘You should follow the customs of your family, perform sacrificial rites, and hold assemblies of generosity; then, in the future, you will obtain whatever meritorious rewards you desire.’ Your Majesty should know that I do not seek such pleasures. If one is urgently oppressed by suffering and desperately seeks happiness, such happiness is not true happiness. Ordinary people in the world desire rewards in future lives, yet in the present they kill living beings as sacrifices to the devas, the fire god, and others.

This is utterly unreasonable. Why is it unreasonable? If one performs charitable deeds, one should not harm the lives of living creatures.

Even if killing living beings as offerings to the devas, the fire god, and others could bring lasting rewards of happiness, one still should not kill lives for sacrificial rites. How much less should one do so when all such pleasurable rewards are impermanent, subject to decay and extinction, and are not the true Dharma?

“Furthermore, Your Majesty, one who wishes to practice the Dharma of liberation does not seek personal benefit. Even one who does not cultivate the Path, observe the precepts, or practice meditation still should not harm another’s life to seek beneficial rewards in a future existence. Even supposing that ordinary people in the world could obtain pleasurable rewards through killing, it would still be an unwholesome deed. Why? Because one who lacks a compassionate mind yet expects wholesome rewards in a future life can never obtain them.”

He then spoke this verse:

Suppose people dwelling in the world

Kill living beings in hope of happiness;

The wise regard this as unwholesome—

How much more when seeking birth among devas or humans hereafter.

At that time, King Bimbisara of Magadha heard the bodhisattva speak these words and marveled at what he had never encountered before. With compassion, he praised the bodhisattva, saying:

“Noble indeed! Noble indeed! The ascetic Gautama possesses great merit and cultivates austerities that are difficult to practice, renouncing all sensual pleasures while still living in the world. Worthy bhikshu, from where have you suddenly appeared and come here? Where is your birthplace? To what clan do you belong? What are the honored names of your parents? What is your own name?”

Having asked these questions, the king listened with wholehearted attention. The bodhisattva looked straight ahead with a composed mind and gently replied:

“Your Majesty should know that north of here, at the foot of the Snow Mountains, lies a vast land belonging to the Sakya clan. Its capital is Kapilavastu (rendered in the Sui language as ‘Dwelling Place of the Yellow Head’). The great king who rules that city is King Suddhodana, my royal father; I am his son. My royal mother is named Maya (rendered in the Sui language as ‘Illusion’), and my own name is Siddhartha (rendered in the Sui language as ‘Accomplishment of Benefit’).”

When King Bimbisara heard the bodhisattva speak these words, he grieved and wept, shedding tears for a long while. Wiping away his tears, he said:

“Bhikshu, this is truly extraordinary! Born into such a great clan, how can you walk about and live alone in this forest, which is filled with savage and venomous beasts, unsafe, and terrifying? This forest is not a good place, yet you delight in living here alone without companions. How can you safely walk, stand, lie down, and sit here?”

The bodhisattva said to King Bimbisara:

“Your Majesty should know that I now feel neither alarm nor fear toward venomous birds and beasts. Even if they were to come here, not one hair upon my body would move. Your Majesty should know that I now fear only birth, aging, sickness, and death coming to oppress me. Apart from these, I do not fear any savage beast of the forest. Though I live alone without companions, I abide joyfully by myself.

“Your Majesty should know that aging is truly dreadful. Why? When aging arrives, it steals away the strength and vigor of youth. The body becomes withered and emaciated, the back bends, and one can no longer walk. Who would wish to behold such a state? This is truly dreadful.

“Furthermore, Your Majesty, when sickness comes, it is truly dreadful. Why? While one is healthy, sickness may suddenly strike from morning to evening. One suffers pain, tosses and turns, and groans. When healthy, one’s complexion was like a flower and one’s strength abundant and flourishing; suddenly one becomes haggard, distressed, and tormented, unable to find ease whether lying, sitting, or sleeping. At such a time, who can take one’s place? Lying upon a bed and pillow, one lacks the strength to act as one wishes. Therefore, sickness is truly dreadful.

“Furthermore, Your Majesty, death is truly dreadful. Why? When the day of death arrives, it cuts short one’s lifespan and suddenly comes to seize one’s life. Although one may possess the power to rule the four continents under heaven, wield the golden wheel that subdues enemies, possess the seven treasures as guides, and command sharp blades and mighty armies, none of these can prevent death when it contends for and seizes one’s life. For this reason, death is truly what people should fear.”

King Bimbisara then asked the bodhisattva:

“Great and holy prince, what is it that you now seek?”

The bodhisattva replied:

“Great King of Magadha, I seek only the fruit of unsurpassed, complete, perfect enlightenment. After attaining it, I shall turn the unsurpassed Dharma wheel. This alone is what I seek.”

King Bimbisara again addressed the bodhisattva:

“Great and holy prince, as I perceive it, your mind is courageous and your diligence vigorous. You will certainly attain unsurpassed, complete, perfect enlightenment; of this there can be no doubt. You will assuredly turn the unsurpassed Dharma wheel.

“Excellent, Prince, that I have met you! Excellent, Prince, that I have heard your name! Excellent, Prince, that you have skillfully gone forth! Worthy one, you are a son of the Sakya clan; from this day onward, I shall always serve you.

“Great and holy prince, today I invite you to come daily to our palace. I wish always to see you and vow to provide without the slightest deficiency the four requisites that you need.”

After King Bimbisara had spoken these words of praise, the bodhisattva said:

“Your Majesty should know that before long I shall leave this place and journey elsewhere.”

Hearing the bodhisattva speak thus, the king joined his palms and said:

“Great and holy worthy one, may none of your aspirations be obstructed by the maras, and may the Dharma of liberation that you seek soon be accomplished. Worthy son of the Sakya clan, after you attain unsurpassed, complete, perfect enlightenment, I pray that I may draw near to you, honor you, and make offerings to you. Having met you, may I then become your sravaka disciple in accordance with the Dharma.”

The great king then spoke this verse of praise:

I, Bimbisara, join my palms in praise,

Praying that the prince may swiftly attain the Path.

When you have accomplished it, remember your word

And compassionately take pity upon sentient beings.

Having heard this verse, the bodhisattva said to the king:

“Excellent is Your Majesty’s vow! My own vow and Your Majesty’s aspiration are both good and noble.”

King Bimbisara joined his palms, single-mindedly bowed at the bodhisattva’s feet, and said:

“Excellent Prince, please allow me to confess my fault. Because I lacked wisdom, I troubled the Great Sage. The prince has abandoned sensual desire and therefore regards the five sensual pleasures as impure, whereas I, bearing a mind defiled by craving, regarded them as pure. I beseech the Great Sage to forgive and absolve this fault.”

The bodhisattva smiled joyfully and said to King Bimbisara:

“Excellent, Your Majesty! It is indeed so. I now accept Your Majesty’s sincere and pure confession. May Your Majesty be happy, have little sickness and little distress, guard body and mind without heedlessness, always do good, and remain far from evil. If you do so, Your Majesty will dwell securely and enjoy abundant wholesome benefit.”

Then, out of concern for King Bimbisara, the bodhisattva taught and expounded the principles of the Dharma in accordance with the king’s faculties, causing him to rejoice. He then rose from his seat and departed for other places.

King Bimbisara bowed at the bodhisattva’s feet, circumambulated him three times, and then stood still for a while, gazing in the direction in which the bodhisattva departed. Afterward, the king left Mount Pandava and returned to the royal palace.

There is a verse:

The bodhisattva promised King Bimbisara,

“When I attain the Path, I shall liberate the king.”

Thinking of the Great Sage, the king rejoiced;

Before long, he left the mountain and returned to his realm.

Chapter 29: DILIGENT CULTIVATION OF AUSTERITIES

(Part 1)

At that time, the bodhisattva left the forest on Mount Pandava and proceeded at ease toward the city of Gaya. Upon arriving, wishing to discipline his body and mind and eliminate evil thoughts, he ascended Mount Gayasirsa (rendered in the Sui language as ‘Elephant’s Head’). He found a level place, spread out a grass mat, and sat beneath a great tree. At that time, the bodhisattva contemplated three similes, all of them extraordinary in the world, never before heard, seen, or personally realized. What were these three similes?

First, there are sramanas and brahmins who, although their bodies do not engage in sensual conduct, have not yet entirely extinguished sensual craving, sensual distress, sensual fever, or sensual attachment within their minds. They have not attained right concentration, still retain the perception of self, and cultivate only the body. Such people continually undergo suffering and distress; their minds do not rejoice or attain happiness, they do not gain knowledge and vision, do not realize the Dharma of superior persons, and do not reach fearlessness.

Among them are some who no longer retain the perception of self, do not merely rely upon the body, and do not experience physical distress, yet their minds have no joy or happiness; thus, they have no knowledge and vision with which to realize the Dharma of superior persons and reach fearlessness. This is like someone who places fresh, wet wood and wet kindling upon water and rubs them together to produce fire. Another person comes from elsewhere and asks him for fire.

Could the first person, vigorously rubbing fresh, wet wood and wet kindling upon water, produce fire to give to the other? That he could have fire to give is utterly unreasonable. Since no fire appears, how could the person seeking it obtain any?

Even so, even so, if sramanas and brahmins refrain from sexual conduct, yet continue up to the point of lacking knowledge and vision and failing to realize the Dharma, it is just the same. This is the first simile, never before found or heard in the world.

Second, there are sramanas and brahmins who restrain their bodies from sexual conduct, yet have not entirely extinguished mental greed, affliction, and attachment to sensual desire. They have not attained right concentration, still retain the perception of self, and seek realization only through bodily practice. Although they no longer experience distress, they possess no joy or happiness and have no knowledge and vision with which to realize the Dharma of superior persons and attain fearlessness.

Among them are some who no longer retain the perception of self, do not seek realization only through bodily practice, and no longer experience distress, yet their minds still possess no joy or happiness; they have no knowledge and vision with which to realize the Dharma of superior persons and reach fearlessness. This is like someone who wants fire and rubs fresh, wet wood upon the ground. Another person then comes and asks him for fire.

Could the man rubbing fresh, wet wood upon the ground produce fire to give to the other? That he could have fire to give is utterly unreasonable. Even so, even so, sramanas and brahmins may refrain from sexual conduct, yet continue up to the point of lacking knowledge and vision with which to realize the Dharma.

This is the second simile, never before heard in the world.

The bodhisattva then contemplated the third simile: If sramanas or brahmins, though restraining their bodies from sexual conduct, completely extinguish sensual craving, the fire of sensual desire, the distress of sensual desire, and mental infatuation with sensuality, they attain right concentration. Such sramanas and brahmins benefit themselves and others, rejoice and find happiness within their minds, possess sufficient knowledge and vision to realize the Dharma of superior persons, and attain fearlessness.

This is like someone seeking fire who places dry wood, dry grass, and dry kindling upon the ground and rubs them together. If another person comes and asks him for fire, he needs expend only a little effort to produce fire and give it to the other. Even so, even so, if sramanas and brahmins practice detachment from sensuality and entirely extinguish minds of sensual craving, sensual distress, and the fire of sensual desire, continuing up to the realization of the Dharma of superior persons and the attainment of fearlessness, it is just the same.

This was the bodhisattva’s third simile, which arose from his own reflection and had never before been heard or seen in the world.

The bodhisattva then descended Mount Sirsa near the city of Gaya and went to a village in Magadha. As he gradually proceeded, he asked the people: “What meritorious deeds are worthy of practice in this region? What contrary practices should be eliminated? I wish to seek the supreme state of tranquil concentration and proclaim the wondrous sound.” Proceeding onward in this manner, he reached a village south of Gaya called Uruvilva. After reaching this village, the bodhisattva dressed himself in the morning, entered the village, and went to the house of a potter, from whom he requested an alms bowl. After obtaining it, he carried the bowl and went from house to house through the village, begging for alms in order.

As he passed the home of the village headman, an elder named Nandika (rendered in the Sui language as ‘Self-Rejoicing’), he stopped before the house and silently stood to one side. Nandika, the elder and headman of that village, had a beloved daughter named Sujata (rendered in the Sui language as ‘Well-Born’). Her features were exceedingly beautiful and lovely, and people of that time delighted in beholding her countenance. From afar, Sujata saw the bodhisattva holding his alms bowl and standing silently, and she understood that he wished to beg for food. The moment she saw him, milk spontaneously flowed from her breasts. She then asked the bodhisattva:

“Supremely worthy one, whose son are you? To what clan do you belong, and what is your honored name? Where are your parents? What do you now seek? What spiritual transformation do you possess that, the very moment I beheld you, milk spontaneously flowed from my breasts?”

The bodhisattva replied:

“Sister Sujata, my name is Siddhartha, a name given to me by my parents. Today, I seek the fruit of unsurpassed, complete, perfect enlightenment. After attaining this fruit, I shall turn the unsurpassed Dharma wheel.”

When Sujata heard this, she took the alms bowl from the bodhisattva’s hand, entered the house, and filled it with delicious food and drink, rice, soup, and all kinds of cakes and fruit. Carrying the full bowl outside, she knelt and offered it to the bodhisattva, saying:

“Supremely worthy one, I pray that I may always provide you fully with the four requisites—clothing, food and drink, bedding, and medicine. I beseech you compassionately to accept them. Considering the honored name given to you by your parents and seeing that you are courageous and diligent, with your mind wholly intent and concentrated, I know that you will certainly attain unsurpassed, complete, perfect enlightenment and assuredly turn the Dharma wheel, without the slightest doubt. When you attain the path of bodhi, please come to my home, accept my offerings, and liberate me; I shall become your sravaka disciple.”

The bodhisattva replied:

“Sister Sujata, your wish shall be fulfilled.”

After accepting the food, the bodhisattva departed elsewhere. Having received food from Sujata’s home, he went to a secluded place and ate in accordance with the Dharma. After eating, he practiced walking meditation and gradually came to a place where the ground was level and the scenery pure, serene, and delightful to those who visited.

The forest was dense, its branches and leaves luxuriant, and it abounded in flowers and heavily laden fruit. There were streams, rivers, channels, ponds, and lakes everywhere, their waters clear, fragrant, and sweet, flowing in every direction with nothing lacking. The waterways were neither dry nor deep; their waters rested clear and still and were easy to cross and draw from.

There were no venomous creatures or savage beasts in the forest; instead, it contained gentle and beautiful birds and animals. The place was neither too near nor too far from the village, and going there to beg for alms involved neither hardship nor scarcity. Its paths were level, without rises or depressions, easy to walk upon and easy to ford.

If anyone came there seeking the supreme benefit, that unsurpassed attainment would be easily gained, readily accomplished, and swiftly brought to fruition in realization of the Path. Furthermore, there were absolutely no mosquitoes, gadflies, snakes, centipedes, or scorpions. Nor was it noisy: by day, few people passed by to cause disturbance, while at night all sounds ceased.

It was peaceful and secluded, with a temperate climate, neither too warm nor too cool, and with wind and rain arriving in season. It was a suitable place for calming the mind and cultivating meditative concentration. In ancient times, moreover, a sage-king named Gaya (rendered in the Sui language as ‘Elephant’) had dwelt there.

This was the ancient city where that sage-king had formerly lived.

Seeing such surroundings, the bodhisattva thought: “The terrain here is level and even. At a glance, one knows this is a place beloved by all, continuing up to its being suitable for cultivating meditative concentration. If a noble person wishes to eliminate karma and seek the unsurpassed, supreme benefit, this place has all the conditions required for dwelling. I wish to eliminate evil karma and cultivate wholesome roots; therefore, I should remain here, sit in this place, and seek the path of bodhi, which I shall certainly accomplish.”

After reflecting in this way, the bodhisattva spread a grass mat upon the ground to cultivate meditative concentration. Once seated, he contemplated all the beings who practiced austerities while seeking the path of liberation. Those austerities were as follows: Some stood with both arms raised to renounce all conditioned affairs of the world.

Others practiced austerities in which, when begging for food, they would not accept food taken from the mouth of a jar or from the mouth of a small bowl. Some would not accept food from between two goats; some would not accept food from a person standing near filth; some would not accept food from one leaning upon a staff; and some would not accept food from a person holding a sword or club. These were circumstances they clearly recognized.

If they knew that a woman in an impure condition had approached, they would not accept food from her. If they knew that a woman was pregnant, they likewise would not accept food from her. They would not accept food from a household known to contain someone engaged in an impure occupation, nor from a drunken person.

If two people were eating together, they would not accept food from them either.

When these ascetics ate, they would cease eating if a dog approached. If flies, gnats, or mosquitoes came and defiled the food, they would not eat there. If someone called out, “Come here, and I shall give you food,” they would not accept it.

If someone announced, “You who stand there, I shall give you food,” they would not accept food from that person. If someone announced, “I am preparing food to give you; wait there,” they would not accept that person’s food. They would not accept food prepared on account of someone’s death, nor leftovers from offerings to the devas.

They would not accept food containing granulated sugar, lump sugar, and the like; food containing butter or oil; food containing milk or ghee; food containing fish or any kind of meat; or food containing onions, garlic, or pungent, foul-smelling spices. Some accepted food from only one household, enough for a single mouthful. Some accepted food from two households and ate only two mouthfuls; continuing in this way, some accepted food from seven households, ate seven mouthfuls, and then stopped.

Some ate only one meal a day; some ate twice a day or only once every day and a half; some went three days before eating a single meal. Some ate only a little each day; some ate only a little every two days; some ate only a little every seven days. Some ate only vegetables; some only seeds of wild grasses; some only tender shoots; some only ghee; some only branches of the kanikara tree; some only goat dung; some only cow dung; some only sesame dregs; some fruit; some every kind of root; some lotus roots; and some all the tender tips and shoots of grasses.

Others lived by drinking only water; some subsisted according to a fixed quantity of food, whether much or little; some learned to graze like wild beasts in order to live. Some remained standing upright beneath the open sky for long periods; some sat motionless in one place; some supported themselves upon all four limbs and seized food with their mouths. Some wore only clothing made of grass; some used cloth discarded in charnel grounds as clothing; some wore garments made from various grasses; some wore old kausaya silk; some used the bark of the white peach tree as clothing; some wore garments of dragon-beard grass; some wore animal hides; some wore old animal skins; some wore animal hair; some wore torn hides; and some wore discarded cloth.

Some went naked and lay upon thorns; some lay upon planks; some lay upon mani stones; some lay upon round logs; some lay in cemeteries; some lay upon anthills like snakes; and some lay upon bare ground.

Some worshiped water; others worshiped fire; some followed the movement of the sun with their gaze; some stood with both arms raised; some squatted; some smeared their bodies with earth, sand, dust, and ashes and stood upright; some wore their hair in a topknot, never washed their heads, faces, eyes, or noses, and kept both hands tightly clenched; some plucked out their hair; and some plucked out their beards.

Some followed paths that worshiped spirits such as spirits of springs, ponds, wells, rivers, canals, ravines, earth, trees, forests, mountains, and rocks; yakshas; rakshasas; King Rahu of the asuras; King Bali of the asuras; Vicitrala; King Jambali of the asuras; and others. Some worshiped the planet Jupiter; some worshiped the sage Bhaisajyaraja; some worshiped the sage Bharadvaja; some worshiped the sage Gautama; some worshiped Vaisravana, the Heavenly King; some worshiped the youthful devas; some worshiped Isvara; some worshiped the sun; some worshiped the moon; some worshiped the devas called Narayana; some worshiped Lord Sakra; some worshiped Brahma; and some worshiped the Four Great Heavenly Kings who protect the world.

They worshiped such deities to gain their favor and then prayed for their wishes to be fulfilled, all the while seeking liberation.

The bodhisattva observed how mistaken their search for liberation was. Knowing this, he resolved to undertake exceedingly severe and terrifying austerities.

There is a verse:

The bodhisattva went to the Nairanjana River

And sat upon its bank with a purified mind.

Seeing followers of other paths practice wrongly,

He undertook great austerities to teach and transform them.

At that time, while seated, the bodhisattva closed his mouth, clenched his jaws, pressed his tongue against his gums, gathered his mind into a single thought, and concentrated upon right observation and contemplation. He bound his mind to one place and subdued body and mind. As he clenched his jaws, pressed his tongue against his gums, and gathered his mind and fixed his attention in cultivation, sweat poured from his armpits.

Knowing that sweat was pouring from his armpits, the bodhisattva aroused still greater courage and diligence. His mind was no longer obstructed or distracted but abided in seclusion, concentrated and unmoving. Although body, speech, and mind suffered intensely in this way, they remained utterly unshaken.

The bodhisattva then thought: “I can enter the Immovable Right Concentration.”

The bodhisattva then ceased breathing out through his mouth and breathing in through his nose. When neither mouth nor nose functioned, a great sound of wind arose in both ears. It resembled the loud noise produced when curds are churned vigorously in a great jar to make butter. Even so, even so, when the bodhisattva allowed no breath to enter or leave through his nose and mouth, the sound of wind arose in both ears in just this manner.

He thought: “I have now aroused diligent effort, no longer abide in attachment, and have cast aside all indolence. Only thus can I attain the supreme austerity and perform such an exceedingly difficult deed.” He then reflected: “I can enter the Immovable Right Concentration.”

When the bodhisattva’s body, speech, and mind had become tranquil and concentrated, he allowed no breath to enter or leave through his mouth, nose, or ears, sealing them all. When mouth, nose, and ears had become still, the breath within grew exceedingly forceful because it could not escape and surged upward to the crown of his head. It was as though an exceedingly strong and valiant man took a very sharp axe and struck another person’s brain. Even so, even so, because the bodhisattva’s breath could not escape through his mouth, nose, or ears, it became intensely compressed within and surged to the crown of his head, like the blow of an axe upon the brain.

The bodhisattva again thought: “I have now aroused diligent effort, am no longer attached, and have cast aside indolence, continuing up to the undertaking of this exceedingly severe and supreme austerity.” Having reflected thus, the bodhisattva entered the Immovable Right Concentration.

At that time, the bodhisattva again stopped all breath from escaping through his mouth, ears, and crown. Because he prevented it from escaping, the air within became extremely powerful, whirled about, and struck violently against both flanks. It was like a butcher or a butcher’s son engaged in slaughtering cattle, who takes a sharp sword or keen knife, cuts open a cow’s belly, and then cuts into both its flanks. Even so, even so, because the bodhisattva prevented the breath from escaping, the air within became powerful and pierced between his two flanks, producing a sensation just like this. Having contemplated this, the bodhisattva again aroused diligent effort, attained the supreme austerity, and thought: “I shall enter the Immovable Right Concentration.”

The bodhisattva then prevented the breath from escaping through his mouth, nose, and ears. Consequently, the air within became extremely powerful. It was as though two immensely strong men each seized one arm of a weak person and threw him into a great pit of fire, where his body was scorched and burned. Even so, even so, because the bodhisattva’s inner breath could not escape, his body underwent the same burning heat. Having contemplated this, the bodhisattva again aroused diligent effort, was no longer attached to anything, cast aside indolence, and kept his mind undistracted and rightly mindful, until all became still. Body, speech, and mind were all rightly concentrated. This was the supreme austerity, exceedingly wondrous.

At that time, some devas descended from the higher realms. Seeing the bodhisattva practicing austerities in this manner, they said to one another:

“Today, the greatly wise Prince Siddhartha has come to the end of his life.”

Another group of devaputras among those devas said to one another:

“Prince Siddhartha has not died today; he is only close to death.”

Still other devaputras said:

“The great and holy Prince Siddhartha has not died now, nor will he die later. Why? Because the prince is an arhat, and arhats conduct themselves in this way; there is nothing strange about it.”

At that time, the bodhisattva dwelt in the tranquil forest, applying his mind to austerities and thereby becoming a great practitioner of austerities. The people from the surrounding villages came together to the place where the bodhisattva was seated. Seeing him undertake such great austerities, they all said:

“This sramana practices great austerities.”

For this reason, they called the bodhisattva the Great Sramana. It was on this account that the designation “Great Sramana” for the bodhisattva first arose here.

The bodhisattva further reflected: “In the world there are sramanas and brahmins who establish their practice by restricting food and drink, all believing this to be purity. Such people eat only barley, whether cooking barley rice, preparing broken barley, or making various foods from barley to sustain the body. Others eat black sesame seeds, gruel, small beans, or large beans. Some eat only rice made from large beans, broth made from large beans, or the dregs of large beans, preparing various foods from them to sustain the body. Some sramanas and brahmins abstain entirely from food in order to establish pure conduct. I too can now abstain from food to cultivate austerities.” Thus did the bodhisattva reflect within his mind.

At that time, some devas concealed their forms and came to the bodhisattva, saying:

“Great and holy worthy one, please do not consider abstaining entirely from food in this way. Why? If today you make complete abstention from food your method of cultivation, we devas shall bring heavenly food of the finest flavor and place it within the pores of your skin, so that your life may be sustained and your body kept from wasting away.”

Hearing the devas speak these words, the bodhisattva reflected: “I have proclaimed to everyone that I shall consume no food whatsoever. Yet if the devas now conceal their forms, bring heavenly food of the finest flavor, and place it within my pores so that my life may continue, would I not be telling a great falsehood and deceiving everyone?”

Having thought thus, he said to the devas:

“Devas, although your intentions are kind, you should not do this.”

The bodhisattva prevented the devas from carrying out their intention. Each day thereafter, he ate only one different item: a single black sesame seed, a single grain of rice, a single small bean, a single large bean, a single mung bean, a single red bean, or a single grain of barley.

At that time, not far from that settlement, there was a brahmin named Senayana, who belonged to a noble clan. King Bimbisara of Magadha had granted this brahmin a settlement near the village of Uruvilva. Upon receiving the fief, the brahmin named it Senayana. There was also another brahmin named Deva, who lived in the city of Kapilavastu and, because of his business dealings, frequently stayed as a guest for several days in Senayana.

At that time, the brahmin Deva went on other business to the forest where the bodhisattva was dwelling. Seeing the bodhisattva practicing the supreme austerity, he immediately recognized him and said:

“This is Prince Siddhartha of our country, now practicing such great austerities.”

Seeing the bodhisattva practicing austerities in this way, he rejoiced greatly. Perceiving that the brahmin Deva approached him with a joyful mind, the bodhisattva said:

“Great brahmin, could you give me a little food to sustain my life, such as cooked small beans, large-bean broth, mung beans, red beans, and the like, so that I may eat and preserve my life?”

That brahmin was narrow-minded, shallow in understanding, and lacked magnanimity, yet he wished to practice generosity. Agreeing to the request, he said to the bodhisattva:

“Great and holy prince, I can provide sufficient quantities of this food.”

For six years, that brahmin brought the foods described above to offer to the bodhisattva each day. Every day, the bodhisattva accepted this food and ate it in accordance with the Dharma to sustain his body. Each day, the bodhisattva merely extended his hand and accepted a very small portion, which he ate to remain alive—such as cooked small beans, red-bean broth, and the like. Thus, the bodhisattva ate only the tiny amount that his hand received and drank bean broth.

Because the bodhisattva ate such food, his body became emaciated and his breath feeble, like an eighty- or ninety-year-old man utterly weakened and devoid of strength, whose hands and feet could no longer move as he wished. Even so, even so, the bones of the bodhisattva’s arms and legs merely remained joined together in just this way.

The bodhisattva’s strength declined in this manner because he had reduced his food to an exceedingly small amount while diligently practicing austerities. The skin over his entire body became wrinkled, like an unripe bitter gourd whose stem has been cut and which has been left outdoors to dry. Scorched by the sun, its color withers to yellow; because the gourd was not yet ripe, it shrivels and dries, its skin wrinkles and splits into separate pieces like a skull. Even so, even so, the bones of the bodhisattva’s head were no different. Because he ate so little, both his eyes sank deeply into their sockets, and his pupils receded far within, like water at the bottom of a well, appearing like two stars. Even so, even so, one had to look closely to see the bodhisattva’s eyes.

Furthermore, because he ate so little, the ribs along both his flanks stood far apart, with only skin covering the bones, like the rafters of a cattle shed or goat pen.

At that time, ten herdsmen who tended cattle, goats, and horses near the village frequented this forest. Seeing the bodhisattva practicing austerities in this manner, they all regarded it as truly extraordinary. Their hearts filled with joy, and they frequently came to make offerings to the bodhisattva.