佛本行集經

Chapter 36: BRAHMĀ’S ENTREATY

(Part 2)

At that time, the Blessed One reflected: “The Dharma that I have realized is exceedingly profound, difficult to see and difficult to know. It is as hard to perceive as a mote of dust, inconceivable, and beyond discursive thought. I had no teacher, nor did any person of subtle wisdom teach me to realize this Dharma.

Yet sentient beings are attached to ālaya-desire—that is, delight in the objects of the mind (the earlier Sui translation renders this as ‘abode’)—and delight in dwelling in this desire of the mind; they enjoy and depend upon it. Because of this clinging, it is difficult for them to see my Dharma. This Dharma is called the twelve links of dependent origination.

The twelve links of dependent origination are mutually conditioning dharmas. No sentient being can understand this Dharma; only a Buddha knows it. Moreover, I have completely extinguished all the many doubts that are difficult to remove and all wrong views, leaving none behind.

I have abandoned desire for every object of defilement and attained the quiescence of nirvana. Even if I were to teach them such dharmas, those sentient beings would still be incapable of realizing this Dharma. Were I to speak, it would merely be fruitless toil!”

The Blessed One thought in this way because these were dharmas never heard before and never received from another. No one had taught them; he alone had directly known them for himself.

He then spoke this verse:

Its wisdom is subtle, and it goes against the current;
What it reveals is fine as a mote of dust.
Those who crave sensual pleasure can hardly see or know it,
For they are shrouded in the darkness of ignorance.

Because the Tathagata saw that the Dharma was so exceedingly profound, he wished to delight in secluded tranquility and did not wish to teach it to sentient beings. A verse says:

At that time, Great Brahmā, lord of the Sahā world, was dwelling in the Brahmā palace and knew from afar that the Blessed One had formed this thought. Having known it, Brahmā reflected: “Sentient beings in this world will lose immense benefit. Today the Tathagata, the Unsurpassed Perfectly Enlightened One, has realized such a Dharma treasure and attained such perfect accomplishment, yet the world does not know it. Nevertheless, he wishes to delight in secluded tranquility and does not wish to teach the Dharma!”

Then, in as little time as it takes a strong man to extend his arm, the Brahmā king disappeared from the Great Brahmā palace and descended before the Blessed One. He bowed with his head at the Buddha’s feet, stood to one side, joined his palms toward the Buddha, and said:

“Excellent, Blessed One! All sentient beings in the world are losing a great benefit and have no refuge. The Blessed One has now directly realized the unsurpassed Dharma treasure. Having realized it, however, he suddenly wishes to delight in secluded tranquility and has no wish to teach the Dharma. I entreat the Blessed One, for the sake of sentient beings, not to remain in quiescence. May the Sugata compassionately teach the Dharma. There are now many sentient beings with little dust and defilement, mature roots of goodness, feeble fetters, keen faculties, and a readiness to be taught. If they do not hear the Dharma, they will certainly decline. If the Tathagata now teaches the Dharma, they will realize the true characteristics of worldly existence.”

After Great Brahmā, lord of the Sahā world, had spoken these words, he again entreated the Buddha in verse:

The Blessed One now dwells in Magadha;
Teach the Dharma concerning the causes of sentient beings.
First open the wondrous gate of the deathless Dharma,
Then teach the pure Dharma in proper sequence.

Therefore, quickly leave the bodhi tree
And journey among humankind to deliver all.
Having gained self-benefit surpassing humans and devas,
Having extinguished all suffering and attained peace,
The roots of goodness of the Buddhas neither increase nor diminish;
You have realized the pure Dharma and reached the other shore.

Complete in power and fearlessness,
The Blessed One alone can deliver living beings.
Sentient beings have long been struck by poisoned arrows—
Humans and devas throughout the world.
Encountering the Blessed One, they can have them removed;
Pray become a refuge for them.

Long lost, they have now found a guide;
For measureless kalpas they have not heard the true Dharma.
Like the thin and sick obtaining nourishing meat,
Like parched earth receiving water,
May the Blessed One pour down the rain of Dharma.

How could Buddhas begrudge the Dharma treasure?
The sages of the three times delight in giving Dharma.
The Buddhas of the past entered nirvana,
But not without first teaching the true Dharma.
The Venerable One now also belongs to the supreme lineage;
Deliver the countless multitudes of sentient beings.

You are no different from the Buddhas of the past;
Today is precisely the time to teach the excellent Dharma.
Open the clear eye for humankind
So that they may see the true and proper path.
You have broken through the thorny forest of wrong views
And revealed the straight road free from danger;
Those who follow this road attain the deathless.

Only after many kalpas can one meet you; pray do not delay.
Like the udumbara flower that blooms only after a long time,
Buddhas appearing in the world are truly hard to encounter.
Suddenly, today, we meet the Great Guide.
Your power of diligence is boundless;
Your body is adorned with all excellent marks.
You have not taught because no one had yet made the request.

I pray that the Tathagata board the vessel of Dharma,
Enter the world, and guide measureless beings.
The Blessed One has crossed the sea of afflictions;
Sentient beings submerged therein need deliverance.
Like one who finds a treasury of jewels
And enriches others without using it for himself,
The Blessed One has attained the inexhaustible treasury of Dharma;
Pray explain it clearly for sentient beings.

When the Blessed One heard Great Brahmā’s verses of entreaty, he aroused compassion for sentient beings and surveyed the world. Having examined it with the Buddha-eye, he saw sentient beings born and raised in the world: some intelligent and some dull. Among such sentient beings, some could easily attain the fruit of the path, while others saw all the painful consequences of wrongdoing in future lives and, being fearful, did not dare to be heedless; they too could attain the path in the future.

It was like ponds of blue lotuses, red lotuses, white lotuses, and great white lotuses. Within them were flowers of various kinds—blue, red, white, or great white—that had grown from beneath the mud but had not emerged from the water, remaining submerged and unseen. They required the harmonious nourishment of the four great elements before they could rise above the water. Some blue lotuses, white lotuses, and the like reached the surface of the water. Other blue lotuses, white lotuses, and the like bloomed above the water and were no longer touched by it.

The Blessed One surveyed all sentient beings in the world with the Buddha-eye in the same way. Some beings were born in the world and grew up in the world; some were intelligent and others dull, some easily taught and others able readily to attain the path. Having known this, he spoke this verse to the Brahmā king:

Great Brahmā, king of devas, listen well:
I am now about to open the gate of the deathless.
Let those who wish to hear come joyfully
And listen wholeheartedly as I teach the wondrous Dharma.

When the Brahmā king heard this verse, he thought: “The Tathagata, the Blessed One, will teach the Dharma! He wishes to teach the Dharma! Out of kindness for me, the Blessed One has consented to teach.” Because of this, the Brahmā king was so delighted and exultant that joy filled his entire body and he could not contain himself. He bowed at the Buddha’s feet, circumambulated him three times, and disappeared.

The Blessed One then reflected: “Where should I begin teaching the Dharma? Who would be suitable for me—someone capable of understanding the essence of my Dharma and who, upon realizing it, would not trouble me?”

The Blessed One thought: “That person is Udraka Rāmaputra, who is astute and eloquent and attained accomplishment long ago. His mind has only a little dust and defilement; his afflictions and fetters are weak, his faculties mature, and his wisdom acute. I should go to Udraka Rāmaputra and teach him the Dharma first. He will quickly awaken to the teaching I proclaim.”

After the Blessed One had reflected in this way, a deva concealed in the sky approached the Buddha and said:

“Blessed One, Rāmaputra died seven days ago.”

In his mind, the Blessed One saw that Udraka Rāmaputra had indeed died seven days before. He again reflected: “In what realm was Udraka Rāmaputra reborn after his death? He was reborn in the Heaven of Neither Perception nor Non-perception.”

The Blessed One then reflected: “How long is the lifespan of beings in the Heaven of Neither Perception nor Non-perception?” His mind immediately knew that their lifespan was eighty-four thousand great kalpas.

The Blessed One then thought: “Udraka Rāmaputra is now in the Heaven of Neither Perception nor Non-perception. When that lifespan is exhausted, in what realm will he be reborn?” With his mind, the Blessed One knew that after dying there he would fall into the Sahā world and become a flying fox. Having assumed the body of a flying fox, he would dwell on water or land or fly through the sky, continually killing other beings there or engaging in sexual activity with them. When the retribution of that body was exhausted, he would die of hunger and thirst.

The Blessed One reflected again: “I wonder in what realm Udraka Rāmaputra will be reborn after relinquishing the retributive body of a flying fox?” The Blessed One’s mind immediately knew that after dying and relinquishing the flying-fox body, Udraka Rāmaputra would be born in hell.

Then the Blessed One thought: “Alas, alas! Udraka Rāmaputra, you no longer possess a human body. You have suffered a great loss and failed to obtain the supremely excellent bodily reward found in the world; thus you cannot hear this wondrous Dharma. Had you heard my wondrous Dharma, you would quickly have realized it.”

At that time, the Blessed One reflected again: “To whom should I first teach the Dharma? When I teach, who will neither oppose my Dharma nor cause me distress, but will quickly realize the Dharma I proclaim?”

The Blessed One then contemplated and knew: “Ārāḍa Kālāma attained long ago an exceedingly astute wisdom. His mind is subtle and intelligent, his desires and defilements are few, his fetters weak, and his faculties keen. I shall now go to Ārāḍa Kālāma and teach him the Dharma first. If he hears this Dharma, he will certainly realize and know it quickly.”

After the Blessed One had thought in this way, a deva concealed from sight immediately approached and said:

“Blessed One, Ārāḍa Kālāma died yesterday.”

The Blessed One then reflected: “After relinquishing his body in this realm, where was the man of Ārāḍa’s lineage reborn?”

At that very moment, the Blessed One’s mind knew: “After dying in this realm, Ārāḍa was reborn in the Sphere of Nothingness.”

The Blessed One again thought silently: “How long or short is the lifespan of the devas in the Sphere of Nothingness?” The Blessed One’s mind then knew that the lifespan of those devas was limited to sixty-three thousand great kalpas.

The Blessed One reflected again: “After dying in the Sphere of Nothingness, in what realm will Ārāḍa next be born?” The Blessed One then knew: “After dying in the Sphere of Nothingness, Ārāḍa will be born again in this Sahā world as a king in a borderland where the true Dharma is unknown.”

The Blessed One again reflected: “After Ārāḍa dies as a king in a borderland where the true Dharma is unknown, in what realm will he be reborn?” The Blessed One’s mind then knew: “After dying as a king in that borderland, Ārāḍa will be born in a great hell.”

The Blessed One again reflected: “Alas, alas! That man of the Kālāma clan has suffered a great loss by failing to obtain a human body and has missed a wholesome benefit because he cannot hear my wondrous Dharma. Had he heard this Dharma, he would quickly have realized it.”

Chapter 37: TURNING THE WONDROUS DHARMA WHEEL

(Part 1)

At that time, the Blessed One reflected: “Are there sentient beings in the world whose bodily and verbal conduct is pure, whose dust and defilement are slight, whose fetters are weak, whose faculties are mature, and whose wisdom is keen? When I first teach the Dharma, they will not cause me distress but will quickly realize my Dharma, so that my labor in turning the Dharma wheel will not be wasted.”

The Blessed One then thought: “There are five seers who formerly practiced austerities with me. While I practiced austerities, they attended upon me and brought me many great benefits. They all have little dust and defilement, weak fetters, and keen wisdom. These five can receive my wondrous Dharma when I first turn the Dharma wheel. I shall now go there and make it the place where I first teach the Dharma.”

The Blessed One again reflected: “I wonder where these five seers are today?” Thereupon, with his pure divine eye surpassing ordinary human vision, the Blessed One looked and saw that the five seers were dwelling in the Deer Park near the city of Vārāṇasī.

The Blessed One remained for a short time near the bodhi tree and then resolved to travel toward Vārāṇasī. A verse says:

The Buddha wished to teach the Dharma and deliver Māṇava;
With his mind, he sought to see where they were.
He learned that they had died and been born in a heavenly realm,
Then remembered the five seers and set out to visit them.

When Māra Pāpīyān saw the Buddha rise and prepare to leave the bodhi tree, his mind became deeply distressed. He hastened to the Buddha and said:

“Excellent, Blessed One! I pray that the Blessed One not leave this place. Please remain seated and do not move. Here the Blessed One may act as he pleases.”

The Blessed One told Māra Pāpīyān:

“Māra Pāpīyān, you know neither shame nor remorse. Formerly, when you wished to afflict me, I was still possessed of craving, anger, and delusion and had not yet eliminated them, yet even then you could not harm me. How much less can you do so today, now that I have attained unsurpassed, supremely true and perfect enlightenment! I have left all false paths far behind and attained true liberation.”

The Blessed One then rose from beneath the bodhi tree and walked calmly and slowly toward the caṇḍāla village (the Sui translation renders this as Blazing Adornment). From the caṇḍāla village, he went to the village of Cundavasimila. On the road, he met a Brahmin mendicant named Upagāma (the Sui translation renders this as One Who Comes on Business), who was traveling in the opposite direction. On seeing the Buddha, the Brahmin mendicant said:

“Venerable Gautama, your skin is exceptionally clear, beautiful, and free from impurity. Your countenance is full and exceedingly majestic, and your faculties are serene. Venerable Gautama, who is your teacher? Under whom did you seek ordination? What Dharma is it that brings you such joy?”

As the Blessed One continued walking, he answered the Brahmin mendicant’s question in verse:

The Brahmin Upagāma then asked the Buddha:

“Elder Gautama, where are you going?”

The Blessed One replied:

“I am now going to the country of Vārāṇasī.”

The Brahmin asked again:

“Elder Gautama, what will you do there?”

The Blessed One again answered the Brahmin Upagāma in verse:

I am about to turn the wondrous Dharma wheel;
For that reason I go to Vārāṇasī.
I shall cause all the blind to gain clear sight,
Open the gate of the deathless, and sound its drum.

The Brahmin Upagāma then said to the Buddha:

“As I understand your meaning, Elder Gautama claims to have attained arhatship and destroyed all afflictions. What does this mean?”

The Blessed One again answered the Brahmin Upagāma in verse:

Know that I have vanquished all enemies;
All outflows have been utterly exhausted.
Every evil worldly dharma has been extinguished;
Therefore, I am called the Truly and Perfectly Honored One.

Another verse says:

Having oneself reached the farther shore, seeing others drown,
If one does not rescue them, one is no good person.
Having found a treasury, seeing others suffer,
If one does not give, how could one be wise?

Holding the medicine of deathlessness in one’s hand,
If one sees the sick and does not treat them;
Having found a road through a fearful wilderness,
If one sees the lost, one should guide them.

The Brahmin mendicant Upagāma then cried aloud:

“Enough, Elder Gautama!”

Slapping his thigh, he moved aside from the Buddha, turned onto a side road, and headed east.

There was in that place a deva who had formerly been the close companion of the Brahmin Upagāma and had once lived together with him. Wishing the Brahmin mendicant Upagāma to do what was beneficial, obtain benefit and peace, and be liberated from fear, the deva admonished him in verse:

Now you have met the unsurpassed Teacher of devas and humans,
Yet fail to recognize the Blessed One, the truly and perfectly awakened.
Holding naked asceticism and wrong views, where will you go?
Suffering and calamity will soon befall you.

Meeting such a Tamer and Guide,
You depart without resolving to make an offering.
What merit can your hands and feet bring you?
Bring forth faithful resolve and revere the Buddha.

The Blessed One then proceeded calmly from the continent of Laṅga-Nāṣāḍāra (the Sui translation renders this as Blunt Awl) toward the village of Karaṇapura (the Sui translation renders this as Ear City). From Karaṇapura he walked slowly to the village of Sārayi (the Sui translation renders this as Royal City). From Sārayi he proceeded calmly to the village of Loedakhatu (the Sui translation renders this as Obstructed City), and from Obstructed City he went toward the Ganges. Upon reaching its bank, he approached a ferryman and said:

“Good sir, please help me cross to the other side of the river.”

The ferryman said:

“Please pay the fare, and then I will take the Venerable One across.”

The Blessed One told the ferryman:

“I now have nothing with which to pay the fare, for I have renounced every treasure. Even if I see such things, I regard them as pebbles, stones, earth, and sand. If someone were to cut off one of my hands while another person anointed my other hand with fragrant sandalwood powder, my mind would remain equal toward both. Therefore, I possess nothing with which to pay your fare.”

The ferryman again said:

“Venerable One, if you pay the fare, I will immediately take you across the river. Why? Because I depend solely upon this occupation to make my living and support my wife and children.”

With his divine eye surpassing ordinary human vision, the Blessed One saw a flock of five hundred geese flying through the sky from the southern bank of the Ganges toward the north. Having seen them, the Blessed One spoke this verse to the ferryman:

When the ferryman saw the Buddha cross the river, he felt extreme remorse and regret. He thought: “Alas, alas! I encountered the Great Sage, a field of merit, yet failed to take him across as an offering. Alas, alas! I have lost a great benefit!” Having thought this, he fell headlong to the ground unconscious.

After remaining unconscious for a moment, the ferryman revived, stood up, and hurried to King Bimbisāra, ruler of Magadha, to report what had happened. When King Bimbisāra of Magadha heard the account, he said:

“You are an ordinary person. How could you know who possesses spiritual powers and who does not? Therefore, from this day forward, whenever renunciants come to the ferry wishing to cross, you must not question whether they are right or wrong. Whoever comes, do not charge a fare; carry them across as they wish.”

Having flown across the Ganges and reached the opposite bank, the Blessed One again used spiritual power to fly from the riverbank to Vārāṇasī. At that time, the city had a pond, beneath which dwelt a nāga. This nāga king was named Śaṅkha (the Sui translation renders this as Conch). The Blessed One flew there and descended beside the pond. At the place where the Buddha’s feet touched the ground, the nāga king later built a stupa named Mṛttikā (the Sui translation renders this as Earthen Stupa). The Tathagata spent one night there, waiting for the proper time to seek alms the following day. A stupa was later built at this waiting place and named the Stupa of Waiting One Night.

A verse says:

At night, Buddhas do not enter villages;
They wait until mealtime to seek alms.
Traveling at an improper time brings grave misfortune;
Whatever the sages do accords with the proper time.

The Blessed One then followed the proper practice of seeking alms. As the mealtime observed in Magadha approached, he entered Vārāṇasī through its western gate and went successively from house to house seeking alms. Having obtained his alms, he left the city through its eastern gate. Outside the city, he went to the riverbank, sat upright, and ate. After eating, he bathed and then, facing north, walked slowly toward the Deer Park.

A verse says:

In the Deer Park, birds and beasts raised their cries;
It was a dwelling place of sages in former ages.
The Blessed One’s body emitted brilliant light
As he advanced toward the Deer Park like the sun.

From afar, the five seers saw the Blessed One gradually approaching them. They consulted one another and made this agreement:

“Elders, the person approaching is the Śākya ascetic Gautama, who is coming toward us. He became lax, lost his meditative concentration, and is wholly bound by indolence. Therefore, we shall not honor him, bow to him, welcome him, or prepare a seat for him. Still, we shall let him do as he pleases and sit wherever he wishes.”

Koṇḍañña alone did not consent inwardly to this agreement, though he voiced no objection. Together they spoke this verse:

The Blessed One then approached the five seers. When he drew near, they could not remain seated and could not keep their pledge. They spontaneously wished to rise, like śakuni birds in an iron cage when someone lights a fierce fire outside. Because the cage grows hot, the birds cannot remain still but wish to fly and flee. The five seers were the same: upon seeing the Blessed One, they suddenly became agitated and rose from their seats.

Then, among the five seers, one spread out a seat, another brought water for the Buddha to wash his feet, another brought a foot-scrubbing stone and leather sandals, and another carried over a basin filled with water. After the Buddha had washed his feet, one brought a board on which to rest them, while another received his three robes and alms bowl. Together they called out:

“Welcome, Elder Gautama! Please sit upon this seat.”

A verse says:

The Blessed One calmly sat upon the prepared seat. After sitting, he thought: “All these people are foolish. They made such a pledge and then contradicted themselves, failing to keep their word.”

When they saw that the Blessed One was seated, the five seers said to the Buddha:

“Elder Gautama, the complexion of your body is bright and pure, your face full, your radiance brilliant, and your faculties serene. Perhaps Elder Gautama has encountered the supremely excellent Dharma of deathlessness or realized the pure noble path of deathlessness?”

The Blessed One then told the five seers:

“Seers, you should not address the Tathagata as ‘Elder.’ Why is this? By doing so, you seers will encounter much suffering for a long time to come. Why?

Because I have realized the Dharma of deathlessness. I have realized the path of deathlessness. Follow what I teach and listen to what I say.

I shall instruct you; listen to my words and do not oppose them. If you heed my teaching, you will live in purity. If any good man or faithful woman follows my teaching, goes forth from home with right faith, leaves the household, shaves off hair and beard, and resolves to seek the unsurpassed holy life and perfect fulfillment of that holy life, that person will directly see the dharmas in this very life, attain mastery of spiritual powers, realize the practices, and proclaim: ‘I have now ended birth and death; the holy life has been established, what had to be done has been done, and I shall assume no further body.’ You should understand this.”

A verse says:

The five seers addressed the Buddha by his clan name;
The Blessed One graciously taught them out of compassion:
You should harbor no arrogant thoughts;
Abandon pride and revere me.

Whether you are proud or not, I remain impartial;
I wish to transform your karma.
I have now become a Buddha, called the Blessed One,
And act for the benefit of sentient beings.

After the Blessed One had spoken this verse, the five seers said to the Buddha:

“In former days, Elder Gautama practiced this discipline, sought this path, and performed such austerities, yet did not realize any superhuman Dharma or share the knowledge and vision of the noble ones. How much less could you have done so today, now that you have become lax, lost your meditative concentration, and allowed indolence to bind your body tightly!”

The Blessed One again admonished the five seers:

“You have become seers; do not speak such words! The Tathagata is not lax and has not lost meditative concentration. I am not bound by indolence. Seers, I have attained unsurpassed perfect enlightenment. I have realized the Dharma of deathlessness. I have attained the path of deathlessness. You five seers should accept my instruction and listen to my Dharma. If you are willing to hear my teaching, I shall instruct you. Follow my teaching and do not oppose it. If you practice this Dharma, you will not assume another body in the future.”

The five seers again said:

“Elder Gautama, formerly you practiced in this way, sought the path in this way, and performed such austerities, yet did not realize the unsurpassed Dharma or share the knowledge and vision of the noble ones. Even today, indolence binds your body!”

The Blessed One then addressed the five seers for a third time:

“Seers, recall the past. Have I ever spoken deceitfully to you?”

The five seers replied:

“Venerable One, you have never spoken falsely.”

The Blessed One then extended his tongue from his mouth, touching both ears and both nostrils. His tongue completely covered both nostrils; he then licked his own face with it and covered his entire face. After covering his face, the tongue returned to its former place. Once his tongue had resumed its normal state, the Buddha again told the five seers:

“Seers, have your eyes ever seen or your ears ever heard of a liar possessing such a tongue endowed with spiritual power?”

The five seers replied:

“Venerable One, there has never been such a thing.”

The Buddha taught:

“Therefore, you should not say that the Tathagata is lax. The Tathagata has not lost meditative concentration, nor am I bound by indolence. Seers, you should know that I have attained unsurpassed perfect enlightenment, realized the Dharma of deathlessness, and known the path of deathlessness. You should receive the teaching with which I instruct you. Having heard my teaching, you must rely upon this Dharma and practice it without opposing my teaching. If any good man or faithful woman wishes to relinquish lay life and go forth... that person will assume no further body.”

When the Blessed One instructed the seers with these words, all the clothing and appearances of non-Buddhist ascetics, all their non-Buddhist thoughts, and everything non-Buddhist they had accumulated completely vanished. At the same time, the clothing on the bodies of the five seers transformed into Dharma robes, and they held alms bowls in their hands. Their beards and hair naturally fell away as though they had been shaved seven days earlier. They were complete in dignified deportment and resembled bhikṣus of one hundred years’ seniority. Every movement and posture—walking, standing, lying down, and sitting—accorded with the Dharma.

The Blessed One then told the five bhikṣus:

“Bhikṣus, each according to his ability, observe the east.”

When the bhikṣus wished to observe the east, they instead immediately saw the west.

Knowing their thoughts, the Blessed One again said:

“Bhikṣus, each according to his ability, observe the west.”

When the bhikṣus wished to observe the west, they instead saw the north.

The Blessed One again said:

“Bhikṣus, observe the north.”

The bhikṣus wished to observe the north but instead immediately saw the south.

The Blessed One again said:

“Bhikṣus, observe the south.”

The bhikṣus immediately saw the north.

The Blessed One again said:

“Bhikṣus, observe the direction above.”

The bhikṣus immediately saw the direction below.

The Buddha again said:

“Bhikṣus, observe the direction below.”

Instead, they immediately saw the direction above.

The Blessed One then told the bhikṣus:

“Each according to his own ability, observe all directions.”

The bhikṣus wished to observe all directions but instead immediately saw the central direction.

The Blessed One then told the bhikṣus:

“Observe the central direction.”

The bhikṣus wished to observe the central direction but instead immediately saw the other directions.

With these instructions, the Blessed One caused all five bhikṣus to rejoice, brought them into accord, enabled them to realize the truth, and filled them with immense joy.

The minds of the five bhikṣus were then opened and awakened. They constantly remained beside the Blessed One to learn, listened to the Blessed One’s instructions, accorded with his intent without further opposition, attended closely to his words, and served at his side without ever parting from him.