佛本行集經

Chapter 35: THE TWO MERCHANTS MAKE OFFERINGS TO THE BUDDHA

(Part 2)

At that time, the Blessed One rose from the forest called “The Goat-Herder’s Grove” and leisurely proceeded to a forest below named Sailenika (translated in the Sui as the Milk-Flowing Forest). Upon reaching that forest, he sat in the lotus posture for seven days, wishing to abide in the bliss of liberation.

After seven days had passed, he emerged from meditation, mindful and fully aware. The Blessed One passed seven periods of seven days in this manner through the power of continuous meditative absorption. Having received milk-rice from the village headman’s daughter Sujata, he partook of food only once and thereafter ate nothing until this day.

At that time, in northern India, there were two merchant chiefs. One was named Trapusa (translated in the Sui as Gourd), and the other was named Bhallika (translated in the Sui as Golden Crown). These two merchant chiefs possessed great wisdom and were upright and mature. They had set out from central India with abundant merchandise loaded upon five hundred carts, and their journey had been most favorable. They were now returning from central India to northern India. Their road home passed near the Sailenika Forest, and the caravan gradually approached it.

The merchants had a specially trained ox that always walked at the head of the caravan. Whenever danger or an obstruction lay ahead, this well-trained ox would refuse to proceed, even if beaten or bound and pulled with ropes.

At that time, a guardian deity dwelt in the Sailenika Forest. Concealing his form, this deity restrained the two trained oxen and caused them to stand still, unable to advance. The two merchant chiefs each took a green lotus stalk and struck the oxen, but they still refused to move. All five hundred other carts also stood motionless; their wheels would not turn, their harness straps snapped of themselves, and many other strange and inauspicious things occurred: shafts, yokes, axles, pins, hubs, spokes, sideboards, cart bodies, neck straps, and hooks either broke, split, shattered, or tore.

The two merchant chiefs, Trapusa and Bhallika, became exceedingly frightened and distressed, the hairs on their bodies standing on end. They consulted together:

“What extraordinary calamity has befallen us, and what disaster must we now endure?”

They moved a few paces away from the carts, joined their palms above their heads, and bowed to all devas and all spirits. Standing still with utmost sincerity, they prayed: “May all the strange and terrifying calamities that have befallen us today quickly disappear, and may we swiftly obtain benefit, security, and well-being.” The guardian deity of the forest then manifested his true form and reassured the two merchant chiefs:

“Merchants, do not be afraid. No calamity or danger whatsoever threatens you here. Merchants, the Tathagata, the Blessed One, the unsurpassed perfectly awakened Buddha, who has only recently attained unsurpassed bodhi, is dwelling in this forest. Since attaining awakening, he has passed exactly forty-nine days without eating or drinking. Merchants, if you deem the time appropriate, you should go to the unsurpassed perfectly awakened Buddha and be the first to offer him cakes of flour, milk, and honey. You will thereby obtain happiness and immense benefit for a long time.”

Hearing the forest guardian deity speak thus, the two merchant chiefs replied:

“We shall act according to the deity’s instruction.”

Each of the two merchant chiefs took cakes of flour, milk, and honey, and together with several merchants went to the Buddha. As they drew near, the two merchant chiefs saw the Buddha from afar. His bearing was upright, lovely, and unequaled in the world; the marks adorning his body were like stars in the heavens. Having seen him, with deep reverence and pure faith they approached the Blessed One. Upon arriving, they bowed at the Buddha’s feet and withdrew to stand to one side. The two merchant chiefs then addressed the Buddha together:

“May the Blessed One, out of compassion for us, accept these pure and delicious cakes of flour, milk, and honey.”

The Blessed One then reflected: “Did all the Buddhas, Blessed Ones, and unsurpassed perfectly awakened ones of former times possess and use alms bowls?” In his mind, the Blessed One immediately knew: “All Buddhas, Blessed Ones, and unsurpassed perfectly awakened ones possessed and used alms bowls.”

The Blessed One then thought: “What bowl shall I now use to receive the flour, milk, and honey of these two merchant chiefs?” When the Blessed One wished for a bowl, the Four Heavenly Kings swiftly flew from the four directions, each carrying a golden bowl, and came together before the Buddha. Upon arriving, they bowed at the Buddha’s feet and withdrew to stand to one side. Standing there, the Four Heavenly Kings offered the four golden bowls to the Blessed One and said:

“We beseech the Blessed One to have compassion for us and accept these bowls in which to place the flour, milk, and honey of the two merchant chiefs, so that we may obtain much happiness and immense benefit for a long time.”

The Blessed One did not accept them, for one who has gone forth should not keep or use a golden bowl. The Four Heavenly Kings set aside the four golden bowls and offered the Blessed One four silver bowls, saying:

“Blessed One, you may use these bowls to hold your food, so that we may obtain much happiness and immense benefit for a long time.”

The Blessed One did not accept them.

The Four Heavenly Kings then similarly brought four crystal bowls, but the Blessed One did not accept them.

They then brought four bowls of lapis lazuli, but the Blessed One did not accept them.

They then brought four bowls made of precious jewels, but the Blessed One did not accept them.

They then brought four agate bowls, but the Blessed One did not accept them.

Next, the Four Heavenly Kings brought four mother-of-pearl bowls and offered them to the Blessed One. Again, the Blessed One did not accept them.

Then Vaisravana, King of the North, said to the other three Heavenly Kings:

“I recall that long ago the blue-colored devas brought stone bowls and presented them to us, saying: ‘You may place food in these stone bowls and eat from them.’ At that time, another devaputra named Vairocana said to us: ‘Worthy Heavenly Kings, take care not to put food in these bowls and eat from them. You should only make offerings to them as you would to a stupa. Why? In a future age a Tathagata named Sakyamuni will appear in the world. At that time, worthy ones, you should offer these four stone bowls to him.’ Worthy Heavenly Kings, the time has now come for us to offer those four bowls to the Blessed One.”

The Four Heavenly Kings who guarded the four directions, each surrounded by his retinue, hurried back to his palace. Each took a beautiful blue-green stone bowl, anointed it with various fragrances, filled it with heavenly flowers, and made offerings to it with all kinds of celestial music. They then proceeded to the Buddha. Upon arriving, they offered the four bowls together to the Blessed One and said:

“We beseech the Blessed One to accept these bowls and use them to hold the cakes of flour, milk, and honey offered by the two merchant chiefs. Please have compassion for us, so that we may obtain much benefit and happiness for a long time.” The Blessed One then reflected: “These Four Heavenly Kings, with pure faith, have offered me four bowls, but I cannot use all four. If I accept the bowl of only one, the other three will be displeased. If I accept the bowls of two, the other two will be displeased. If I accept the bowls of three, the remaining one will be displeased. I shall accept all four bowls and, through my spiritual power, transform them into one.”

The Blessed One then accepted the bowl of Dhrtarastra, the Heavenly King, and spoke this verse:

Well have you offered the Blessed One this excellent bowl;
You shall surely become a vessel of the wondrous Dharma.
Having respectfully offered me this pure bowl,
You shall surely increase in wisdom and right mindfulness.

The Blessed One also accepted a bowl from Virudhaka, the Heavenly King, and spoke this verse:

I contemplate true suchness: whoever offers a bowl,
That person’s right mindfulness shall increase.
Through the bowl that nourishes happiness in this life,
May you swiftly attain the bliss of bodily purity.

The Blessed One also accepted the bowl of Virupaksa, the Heavenly King, and spoke this verse:

With a pure mind, you offer this pure bowl;
With a truly pure heart, you make an offering to the Tathagata.
In the future, may you swiftly realize purity of mind
And delight both humans and devas throughout the world.

The Blessed One also accepted a bowl from Vaisravana, the Heavenly King, and spoke this verse:

The Buddhas, the Blessed Ones, uphold the pure precepts;
With faculties disciplined, you offer this wholesome bowl.
With an unimpaired mind, you reverently make this offering;
In a future life, you shall obtain a pure field.

After the Blessed One had accepted the four bowls, he stacked them in order upon his left palm and pressed them down with his right hand. Through his spiritual power, the four bowls merged into one, forming a single bowl with four layers. He spoke this verse:

Merit cultivated in the past now bears manifest fruit;
Through the arising of a pure and compassionate mind,
The Four Heavenly Kings today
Firmly and purely offer me these bowls.

A verse says:

At that time, when the Blessed One wished to take food,
The Heavenly Kings of the four directions brought bowls.
With sincere hearts, they offered them to the Buddha, the Blessed One;
Having accepted them, he used spiritual power to make them one bowl.

Out of compassion for the two merchant chiefs of northern India, Trapusa and Bhallika, the Blessed One accepted their cakes of flour, milk, and honey in the new, clean bowl just offered by the Four Heavenly Kings, and ate them in accordance with the Dharma. When he had finished his meal, he told the two merchant chiefs and the merchants:

“Merchants, receive from me the Three Refuges—in the Buddha, the Dharma, and the Sangha—and undertake the Five Precepts. This will bring you happiness and immense benefit for a long time.”

When the two merchant chiefs and their retinues heard the Buddha speak thus, they addressed him together:

“We shall follow the Buddha’s teaching and shall not transgress it.”

Together they undertook the Three Refuges. The first people in the human realm to undertake the Three Refuges and the Five Precepts and become upasakas were the two merchant chiefs Trapusa and Bhallika.

The Blessed One then rejoiced in the merit of the two merchant chiefs by speaking this verse:

This gift is complete in color, fragrance, and taste;
Skillfully received, it frees one from affliction.
Within it, nourishing ingredients are fully blended;
Therefore, it is called flour, milk, and honey.

Having eaten it, the body becomes smooth and radiant;
The face shines like a flower, and the countenance is beautiful.
Strength and vitality abound, and benefit is obtained;
Hunger and thirst are dispelled, and the mind rests secure.

Offering such gruel to the Buddha, the Blessed One,
Causes those who practice the holy life to be satisfied.
I have now eaten and am fully nourished
By the cakes offered by these two merchant chiefs.

I am of the Sugarcane clan, the lineage of the Sun;
I praise these people as supreme.
Through the merit of this generosity,
They shall attain the ultimate fruit of noble wisdom.

All their outflows shall be utterly extinguished;
Through the karmic conditions created by this deed,
They shall gradually become fearless,
Be progressively freed from the bonds of affliction,
Realize the unconditioned state, and dwell at ease.

So too, when moral conduct is perfected
And abundant food and drink are given,
The excellent reward later obtained is immeasurable;
From past causes come present benefits—this is the natural law.

If people wish to seek benefit in future lives
And hope that it will mature into abundant good fruits,
They need only make offerings to the Wise One;
They shall attain the wondrous fruit and realize bodhi,

Becoming the Well-Gone One, the Knower of the World.
Having gained great benefit for themselves,
They will then teach the Dharma to others.
One who benefits oneself and benefits sentient beings

Is thus honored as a Greatly Wise One.
Those wishing to benefit themselves and all others
Should aspire to realize the fruit of the path and liberate beings.

Toward the Three Jewels—the Buddha, Dharma, and Sangha—
The mind should give rise to the practice of right faith.
Through faithful minds, karmic rewards are obtained;
When the practice of faith becomes vast and perfect,

One also realizes the fruit of the path and perfect wisdom;
The noble fruit requires such right view.
To see in this way is right mindfulness,
And the defilements of worldly dust all dissolve.

Birth, aging, sickness, and death are no more;
The sorrow of separation is utterly extinguished.
The Blessed One endowed with the Ten Powers praises this bliss:
One shall reach the eternal state, beyond birth and death.

The two merchant chiefs, Trapusa and Bhallika, together with the merchants, then addressed the Buddha:

“Greatly Virtuous Blessed One, our company is now on its homeward journey. We beseech the Blessed One to bestow an auspicious blessing upon us, so that we may encounter no obstacles and may soon return to our country.”

The Blessed One then spoke an auspicious prayer in verse for the two merchant chiefs and their caravan:

May two-footed beings obtain great benefit,
And may four-footed beings likewise be at peace.
May many auspicious signs attend your homeward road,
And may all places you visit accord with your wishes.

May your travel and rest, by day and night, be agreeable;
Wherever you stay by day, may you obtain abundant benefit.
May everything everywhere accord with your aspirations,
And may merchant chiefs and merchants alike remain healthy.

Those wishing for good seed to sow in their fields
Hope, after sowing, to reap a plentiful harvest.
All merchants journey in search of profit,
And enter the sea to seek jewels through great hardship.

May every material benefit arise according to your needs;
May all that you desire swiftly bring contentment.
In every direction to which you travel,
May you encounter no calamity.

The two merchant chiefs then addressed the Buddha together:

“Blessed One, please give us an object as a keepsake, so that when we return to our homeland and can no longer see the Blessed One, we may build a stupa for this object and bow before it, thereby expressing our loving remembrance of the Great Sage, the Blessed One. We shall honor it and make offerings to it throughout our lives.”

The Blessed One then gave the merchants hair and nail clippings from his body as keepsakes and told them:

“Merchants, I give you these hair and nail relics as keepsakes. Seeing them is like seeing me. In the future, a stone will fall from the sky in your homeland. When you see it, you must build a stupa at that place and honor it with offerings.”

After receiving the Buddha’s hair and nail relics, the two merchant chiefs Trapusa and Bhallika thought to themselves: “Hair and nails are discarded from the body. They are not a supreme and wondrous Dharma, and should not be honored with offerings.”

The Buddha knew the merchants’ thoughts and told them:

“Merchants, do not think in this way! I recall that immeasurable, boundless, inconceivable kalpas ago, a Blessed One appeared in the world named Dipankara Tathagata, the unsurpassed perfectly awakened Buddha, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Minds, the Teacher of Devas and Humans, the Buddha, the Blessed One. At that time, I was a young brahmin thoroughly versed in the four Vedas. When I saw the Blessed One entering the City of Lotuses, I scattered five blue lotus blossoms before the Buddha and immediately aroused the aspiration for bodhi. The Blessed One Dipankara then gave me this prediction: ‘Young man, in a future age, after incalculable kalpas, you shall become a Buddha named Sakyamuni, the unsurpassed perfectly awakened one.’

“At that time, I left home, shaved off my beard and hair, and went forth in the Dharma of the Blessed One Dipankara. After I had gone forth, all the devas took my hair and divided it among themselves, with every one hundred thousand devas receiving a single strand to take back and venerate together. From then until now, I have attained unsurpassed perfect awakening. With the Buddha-eye, I see that not one of those beings has failed to enter nirvana. At that time, I had not yet escaped desire, anger, and delusion, yet the countless millions and billions of beings who made offerings to my hair still realized nirvana.

“How much more so today, when every affliction and every bond of greed, anger, and delusion has been completely destroyed! For what reason would you not wholeheartedly honor these pure and undefiled hair and nail relics?”

When the two merchant chiefs and the merchants heard the Blessed One recount these causes and conditions from the past, a rare and wondrous faith arose in them toward the hair and nail relics. With utmost reverence and respect, they bowed their heads at the Buddha’s feet, circumambulated him three times, and then withdrew and continued their journey.

A verse says:

Merchants from every region passed along this road;
The tree deity, knowing this, told them:
“Here dwells the Blessed One, who has attained his own benefit;
You should bow to him and offer various foods.”

The Blessed One had passed forty-nine days without food or drink, and for the first time received food from the merchants. After the Blessed One had eaten, because of the force of past karma, the food did not digest and he suddenly suffered abdominal pain. At that time, a Medicine Deity dwelling on that mountain took a newly ripened haritaki fruit, exceedingly sweet and delicious, and went to the Buddha. Upon arriving, the deity bowed at the Buddha’s feet, withdrew to one side, and addressed him:

“Blessed One, if you are suffering from abdominal pain, this first newly ripened haritaki fruit is exceedingly sweet and delicious. I have brought it here to offer to the Blessed One. If you deem the time appropriate, please accept this haritaki fruit for my sake. Out of compassion for me, please partake of it. If the Blessed One has an illness in his abdomen, it will immediately cease after he eats this haritaki fruit.”

Out of compassion for the Medicine Deity, the Blessed One accepted the haritaki fruit. Having accepted it, he told the deity:

“Medicine Deity, come here and take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha, and undertake the Five Precepts. You shall thereby obtain much happiness and immense benefit for a long time.”

Hearing the Buddha’s teaching, the Medicine Deity addressed him:

“Excellent, Blessed One! I shall not disobey the Buddha’s teaching.”

The Medicine Deity undertook the Three Refuges and the Five Precepts.

At that time, among all female celestial Medicine Deities, the first to undertake the Three Refuges and the Five Precepts and become an upasika was this female celestial Medicine Deity who dwelt around the mountain of the great Medicine Deities.

The Blessed One accepted the haritaki fruit offered by the female celestial Medicine Deity. He ate the fruit and planted its seed in the earth. Through the Buddha’s sovereign spiritual power, the haritaki seed took root that very day. The trunk, boughs, branches, and twigs of a great tree immediately sprouted and flourished, blossomed, bore fruit, and produced ripe fruit. The Blessed One’s abdominal pain also ceased.

Chapter 36: BRAHMA REQUESTS THE TEACHING

(Part 1)

At that time, the Blessed One left the Sailenika Forest and slowly returned to the foot of the Bodhi tree. In that country, there were men and women who suffered from grave illnesses. Emaciated, sallow, and wretched, they lay upon their beds, incurable and unlikely to survive.

As they were near death and barely breathing, they were carried to the charnel ground and regarded as already buried. When the bodhisattva was still practicing austerities in that forest, not far from the Bodhi tree, there was a woman named Rasaya who had not yet ceased breathing, though her family had abandoned her on the ground. This woman saw the bodhisattva seated beneath the Bodhi tree practicing austerities, and great faith and reverence arose in her.

Because of that faith and reverence, she removed the garment she wore, placed it to one side, and addressed the bodhisattva:

“Great Sage, Venerable One, when you have completed your austere practices, crossed beyond the ocean of afflictions to the other shore, and fulfilled your own aspiration, you may then have no robe to clothe your body. Bodhisattva, please have compassion for me and accept my discarded rag robe for whatever use you wish.”

After a short time, the woman died. Because right faith in the bodhisattva had arisen in her, when her breath ceased, through this root of goodness her consciousness was reborn in the Trayastrimsa Heaven as a celestial maiden of great majestic virtue. She possessed a celestial body, radiated brilliant light, and wielded spiritual powers freely.

After being reborn in heaven, she thought: “Through what karmic cause have I today attained this body of recompense?” Reflecting, she came to know her former life: “In the past, when I was a woman in the human realm, I offered a discarded rag robe to the Blessed One for him to use as he wished. Through that wholesome karma, I have today obtained this reward.” She then thought: “Although the Blessed One has not yet used that rag robe, I have already obtained such merit and spiritual powers. How much greater would the reward surely be if the Blessed One accepted and used my robe?”

The celestial maiden’s body emitted brilliant radiance. At midnight, she went to the Buddha, her light illuminating the entire forest. Upon arriving, she bowed her head at the Buddha’s feet and withdrew to stand to one side. The celestial maiden addressed the Buddha:

“Excellent, Blessed One! Please have compassion for me, take the discarded rag robe, and use it as you wish.”

Out of compassion for the celestial maiden, the Blessed One accepted the discarded rag robe. Having accepted it, the Tathagata told her:

“Celestial maiden, come here and undertake the Three Refuges—in the Buddha, the Dharma, and the Sangha—and undertake the Five Precepts. You shall enjoy much benefit and happiness for a long time.”

Hearing the Buddha speak thus, the celestial maiden addressed him:

“Blessed One, I shall follow your instruction and dare not disobey.”

The celestial maiden undertook the Three Refuges and the Five Precepts. Seeing the Blessed One accept and use her discarded rag robe, she became so joyful and elated that delight filled her entire body and could not be restrained. She then bowed at the Buddha’s feet, circumambulated him three times, and vanished from that place.

The Blessed One then thought: “Where shall I wash this discarded rag robe?” As soon as he had this thought, Sakra, Lord of the Devas, for the Tathagata’s sake went to a forest not far away and conjured a clear, unclouded river. Beside the river, Sakra conjured three large stones: the first for the Tathagata to sit upon, the second for washing the discarded rag robe while Sakra himself poured water, and the third for drying the robe after it had been washed. Through the Buddha’s majestic spiritual power, the stone upon which the rag robe was dried later rose into the sky, traveled toward northern India, and descended at the dwelling place of the merchant chiefs Trapusa and Bhallika, so that they might build a stupa and make offerings to it together.

The teachers of the Mahasamghika say: “Thus forty-nine days passed.” Other teachers hold that these events took fourteen days; others say twenty-one days; and still others say twenty-eight days. During the first seven days, he stilled his mind beneath the Bodhi tree; during the second seven days, he gradually proceeded to the Unblinking-Eye Stupa.

The Blessed One then rose from the Unblinking-Eye Stupa and went beneath the Rajana tree. Upon reaching that tree, the Buddha sat in the lotus posture and remained in meditative absorption for seven days, enjoying the bliss of liberation.

After seven days, the Blessed One emerged from samadhi, mindful and fully aware. At that time, the two merchant chiefs Trapusa and Bhallika gradually traveled from the city of Kaphuta to the Buddha. Having reached the Buddha, they circumambulated him three times, took leave of him, and departed.

The Blessed One then rose from beneath the Rajana tree, proceeded slowly onward, and sat beneath the Mucalinda tree, whereupon the account continues through the verses.

After seven days had passed, early one morning the Blessed One donned his robe, took up his alms bowl, and went directly to the home of the village headman Nandika. Upon arriving, he stood silently to one side to seek alms. When the village headman’s daughter saw the Blessed One standing silently for alms beside the entrance, she approached him and took the alms bowl from his hands. Returning inside, she filled it with a hundred flavors of food, came out, offered it to the Blessed One, and said:

“I beseech the Blessed One to have compassion for me and accept this food.”

The Blessed One accepted the food from Sujata, the village headman’s daughter, and told her:

“Sujata, come here and undertake the Three Refuges and the Five Precepts. You shall obtain much happiness and benefit for a long time.”

Hearing the Buddha speak thus, Sujata addressed him:

“Blessed One, I shall act precisely as the Blessed One has instructed and dare not disobey.”

She then undertook the Three Refuges and the Five Precepts. Thus, Sujata was the first human woman to undertake the Three Refuges and the Five Precepts and become an upasika. The Blessed One accepted the food from Sujata, the village headman’s daughter. After eating, he sat beneath the Bodhi tree for another seven days, enjoying the bliss of liberation.

After seven days had passed, the Blessed One emerged from samadhi, mindful and fully aware. Early one morning, he donned his robe, took up his alms bowl, and leisurely proceeded toward the home of the brahmin Sayanada. Upon arriving, he stood silently beside the entrance to seek alms. Seeing him, Sayanada came out and took the alms bowl from the Blessed One’s hands. He returned indoors, filled it with various meat broths and a hundred flavors of food, brought it out, offered it to the Buddha, and said:

“I beseech the Blessed One, out of compassion for me, to accept this food.”

The Blessed One accepted the food from Sayanada’s household and told him:

“Brahmin, come here and undertake the Three Refuges and the Five Precepts.”

Hearing the Buddha speak thus, the brahmin followed the Buddha’s instruction and undertook the Three Refuges and the Five Precepts.

After accepting the food from the household of the brahmin Sayanada, the Blessed One leisurely returned to the Manthana Stupa (translated in the Sui as the Churning-Wood Stupa). Having eaten, he put away his robe and bowl in accordance with the Dharma, returned beneath the Bodhi tree, sat in the lotus posture for seven days, and thus enjoyed the bliss of liberation.

After seven days had passed, the Blessed One emerged from samadhi, mindful and fully aware. Early one morning, he donned his robe, took up his alms bowl, and gradually proceeded toward the four sisters who were relatives of Sayanada. The first was named Bala (translated in the Sui as Strength); the second was named Matibala (translated in the Sui as Supreme Strength); the third was named Sundari (translated in the Sui as Graceful Woman); and the fourth was named Kambakari (translated in the Sui as Potter).

Upon reaching their home, he stood silently to one side and sought alms. Seeing the Blessed One standing silently, the four sisters came out, took his bowl, and went inside. They filled it with various meat broths and a hundred flavors of food of exquisite color, brought it forth, offered it to the Buddha, and said:

“We beseech the Blessed One to have compassion for us and accept this food.”

Out of compassion, the Blessed One accepted the hundred-flavored food of the four sisters. Having accepted it, he told them:

“Sisters, come here and receive from me the Three Refuges and the Five Precepts. You shall obtain security and benefit for a long time.”

Hearing the Buddha’s instruction, the four sisters addressed him:

“We shall follow the Blessed One’s instruction and dare not act contrary to it.”

Together they undertook the Three Refuges and the Five Precepts.

After accepting the food from those four sisters, the Blessed One leisurely returned to the Manthana Stupa. Upon arriving, he ate in accordance with the Dharma, then returned and sat beneath the Bodhi tree for seven days, enjoying the bliss of liberation.

After seven days had passed, the Blessed One emerged from samadhi, mindful and fully aware. Early one morning, he donned his robe, took up his alms bowl, and leisurely proceeded toward the nigrodha tree planted by the goat-herder. On the road between the Bodhi tree and the nigrodha tree, he saw a cowherd woman churning curds into butter. The Blessed One slowly approached her. When he was not far from the woman, he stood silently seeking alms. Seeing him standing silently nearby, the woman approached, took his alms bowl, filled it with curds, offered it to the Blessed One, and said:

“Great Sage, Venerable One, please have compassion for me and accept these curds.”

The Blessed One accepted the curds from the cowherd woman and told her:

“Cowherd sister, come here and undertake the Three Refuges and the Five Precepts. You shall obtain much benefit and great happiness for a long time.”

The cowherd woman obeyed the Buddha’s instruction and undertook the Three Refuges and the Five Precepts. The Blessed One ate as he wished, washed his bowl when he had finished, and went to sit beneath the nigrodha tree planted by the goat-herder, where he passed seven days enjoying the bliss of liberation.

After seven days had passed, the Blessed One emerged from samadhi, with right mindfulness and right concentration. Then a deceitful and obsequious brahmin who sought to find fault came to the Buddha. Upon arriving, he exchanged courteous greetings and then withdrew to stand to one side. He addressed the Buddha:

“Ascetic Gautama, why is one called a brahmin? What practices does a brahmin cultivate, and how many are there?”

Knowing his intent, the Tathagata uttered the lion’s roar and spoke this verse:

One who has extinguished all sinful karma
Is therefore called a brahmin.
With mind and intention pure, free from flattery,
Inwardly and outwardly settled in right concentration, ever abiding,

During the eight weeks, he ate nothing throughout the first three weeks and went for alms only during the latter five weeks.

At that time, the Blessed One was seated in a samadhi named Universal Contemplation of the World. With the unsurpassed Buddha-eye, the Blessed One contemplated and saw the world: some beings emerged from hell only to fall again into hell; some emerged from hell and fell into animal bodies; some emerged from hell and fell into the bodies of hungry ghosts; some emerged from hell and were born as humans; and some emerged from hell and were born among the devas.

Some beings emerged from the animal realm and fell into hell; some emerged from the animal realm and were born again as animals; some emerged from the animal realm and fell into the bodies of hungry ghosts; some emerged from the animal realm and were born in the human world; and some emerged from the animal realm and were born in the heavens.

Some beings emerged from the realm of hungry ghosts and fell into hell; some emerged from the realm of hungry ghosts and again fell among hungry ghosts; some emerged from the realm of hungry ghosts and fell into the animal realm; some emerged from the realm of hungry ghosts and were born in the human world; and some emerged from the realm of hungry ghosts and were born in the heavens.

Some beings died in the human world and fell into hell; some died in the human world and fell into the animal realm; some died in the human world and fell into the realm of hungry ghosts; some died in the human world and were reborn in the human world; and some died in the human world and were born in the heavens.

Some beings fell from the heavens into hell; some fell from the heavens into the animal realm; some fell from the heavens and took the bodies of hungry ghosts; some were born from the heavens into the human world; and some died in heaven and were reborn in heaven.

The Blessed One then saw beings bound by views. Some beings had their bodies scorched by the fire of desire; others by the fire of anger; and others by the fire of delusion. Some beings were subject to sensual craving, tormented by it, yet again took pleasure in it. The same was true of all other afflictions, such as anger and delusion.

Seeing beings scorched by the fires of the three poisons, the Blessed One uttered the lion’s roar:

“The various beings in this world are bound by realms of experience. Eagerly creating karma, they consequently receive bodies of this kind and undergo great physical suffering. Because they cling to various domains, wrong intentions arise. Wrong intentions continually increase, and through that increase this realm comes into being from attachment to existence. Beings in the world who are attached to existence think of a particular realm and are then born into that realm. Whatever realm beings inhabit, they undergo suffering within that very realm. Those beings who extinguish such suffering do so by cultivating the holy life within this Dharma. If ascetics and brahmins understand the suffering of attachment to realms and know the way to escape from those realms,

“such people are called unattached to the realms. Having understood in this way, they can escape from the realms.

“I say this: If ascetics and brahmins depend upon a realm while claiming that they wish to escape from the realms, none of them can be called free from the realms.

“I say that such people have fallen onto a wrong path and undergo great suffering. I say this: By abandoning all wrong paths in the world, all painful karmic retribution is extinguished. When all suffering has been extinguished, this is called the state in which there is no realm.

All self-views held by beings in the world arise because they are deceived by ignorance and delight in attachment to realms. Once attached to realms, they cannot escape the suffering of those realms. If people contemplate the realms everywhere but have not yet become detached from them anywhere, they must remain within a realm.

So long as they remain within a realm, it is called impermanent, suffering, and unreal. One must know in accordance with reality, through true wisdom, that these phenomena are unreal, and contemplate them accordingly.

“If anyone contemplates and understands in this way through true wisdom, all realms are utterly extinguished, and craving and attachment are likewise utterly extinguished. No thought arises even toward the state in which there is no realm. This is called quiescent cessation. A bhiksu who has attained quiescent cessation is no longer born into any realm and receives no body in a future life. Such a one can triumph in every battle with Mara and subdue Mara’s armies, obtains great benefit everywhere, and no longer conceives thoughts concerning any realm.”