佛本行集經

Chapter 37: TURNING THE WONDROUS DHARMA WHEEL

(Part 2)

At that time, the Blessed One reflected: “At what place did the Buddhas, Tathagatas, Perfectly and Completely Awakened Ones of the past teach the unsurpassed and wondrous Dharma?” The moment the Blessed One formed this thought, the ground at that place suddenly rose higher than all the surrounding land.

The Blessed One further reflected: “Did the Buddhas, Tathagatas, Worthy Ones, Unsurpassed Perfectly and Completely Awakened Ones of the past teach the unsurpassed wondrous Dharma while reclining or while seated?” When the Blessed One formed this thought, five hundred lofty and spacious lion thrones appeared there. Upon seeing these five hundred thrones, the Blessed One gave rise to a mind of reverence. Out of reverence for the Buddhas of the past, he circumambulated them three times. After circling the third throne, he came to the fourth, ascended it, and sat there in the lotus posture, like a lion undisturbed and unafraid.

Then the five bhiksus, Kaundinya and the others, addressed the Buddha:

“Blessed One, how extraordinary! How many Blessed Ones have assembled today to teach the Dharma, that so many lofty thrones have appeared?”

The Buddha then told the five bhiksus:

“Bhiksus, you should know that during this fortunate kalpa, five hundred Buddhas will appear in the world. Three Buddhas have already passed into nirvana. I am now the fourth Buddha to appear in the world, and all the remaining Buddhas will appear in succession.”

The Buddha then reflected: “When the Buddhas, Tathagatas, Worthy Ones, Unsurpassed Perfectly and Completely Awakened Ones of the past taught the Dharma, did they turn a golden wheel, a silver wheel, a crystal wheel, a vaidurya wheel, a red-pearl wheel, an agate wheel, a giant-clam-shell wheel, an amber wheel, a coral wheel, a seven-jeweled wheel, or a wooden wheel?”

At that very moment, the Tathagata knew within his own mind that, based upon the Four Truths and the twelve links of dependent origination, the Buddhas, Tathagatas, Worthy Ones, Unsurpassed Perfectly and Completely Awakened Ones of the past had turned the unsurpassed Dharma wheel three times in due sequence. No sramana, brahmin, deva, human, Mara, Brahma, or any other being in the world could turn such a fearless and sovereign Dharma wheel.

It was then the twelfth day of the first fortnight of the month under the constellation Ji. The sun had risen higher than half a person’s shadow, at the time called Visaya—rendered during the Sui dynasty as “Difficult to Overcome.” Facing north and corresponding to the hours of the Gui and Fang constellations, the Blessed One turned the unsurpassed, pure, and wondrous Dharma wheel, a Dharma wheel that none among all the sramanas, brahmins, devas, Maras, or Brahmas in the world could teach. Teaching the Dharma on the day of the Fang constellation is free from obstruction; therefore, according to worldly custom, this day was chosen.

The Blessed One addressed the five bhiksus. Every sound uttered by the Tathagata skillfully instructed, comforted, and transformed without defect. His reverent instruction was neither harsh nor flattering, neither ornate nor coarse, neither cloying nor abrupt.

His speech was gentle, harmonious, and pleasing, causing those who heard the Dharma to produce wholesome karma. It was neither fast nor slow; unobstructed, true, and wondrous; skillful, lucid, fluent, and pleasing to the heart. His speech was undefiled and indestructible; unequaled, pure, and stainless.

From time immemorial it had always been joyful and generous, never narrow or mistaken. His speech was unattached, clear, and magnanimous; neither clumsy nor halting; never weak or timid, and able to cause beings to give rise to peace and happiness. His speech refreshed the bodies of all beings.

It could sever the craving, anger, and delusion of all beings, subdue the Maras, destroy offenses, and overcome all adherents of non-Buddhist paths. The Blessed One’s voice had the power to teach and transform beings. The Buddha’s voice resembled the sound of a drum, the voice of Brahma, the song of the kalavinka bird, the voice of Sakra, the sound of the ocean tide, the sound of an earthquake, the sound of Mount Kunlun, the cry of the peacock, the kusila bird, the jivajivaka bird, the king of geese, and the crane,

and the roar of the lion, king of fierce beasts. The Buddha’s voice resembled the sounds of musical instruments such as the konghou, pipa, zither, and flute.

All who heard the Buddha’s lucid instruction rejoiced, delighted in it, and wished to listen.

The Buddha’s speech was wondrous, profound, and utterly flawless. It caused beings to develop roots of goodness, and all who heard it gained benefit. Its words and meanings were lucid, its phrases clear, and its principles profound; it was the treasury of true Dharma.

His speech accorded with the proper time and with beings’ capacities. He never spoke at an unsuitable time. Knowing the dispositions of beings, his phrases accorded with Dharma.

It was adorned with the various Dharma practices of generosity, pure observance of precepts, patient endurance, courageous vigor, serene meditative concentration, freely exercised spiritual powers, and wisdom discriminating the wholesome and unwholesome dharmas of the world. It perfected the happiness of loving-kindness, the tirelessness of compassion, and detachment from elation; established the Three Vehicles; perpetuated the Three Jewels; distinguished the three groups and the three pure gates of liberation; and offered true instruction without measure or limit.

The wise rejoiced in it, the noble ones delighted in it, and, like empty space, it extended everywhere and encompassed all things.

With such a voice, the Blessed One told the five bhiksus:

“Bhiksus, those who have gone forth must always abandon two worldly extremes. What are these two things to be abandoned?

“The first is indulgence in sensual pleasure. Enjoying sensual pleasures amid villages is praised by ordinary people. Those who have gone forth must keep far away from this.

“The second is tormenting one’s own body and undergoing various sufferings. This is not praised by noble ones; it brings no benefit to oneself or others. Those who have gone forth must keep far away from this.”

The Buddha then spoke this verse:

Quickly shun what injures the body;

The objects of the faculties must be cast away.

If one can depart from these two dharmas,

One immediately realizes the noble path, true ambrosia.

The Blessed One then told the bhiksus:

“You should know that I have abandoned attachment to these two extremes. There is a Middle Way that I have realized. Through it, the eye of wisdom was opened, right knowledge arose, tranquility was attained, spiritual powers were gained, awakening was realized, the fruit of the sramana was attained, and nirvana was accomplished.

“Bhiksus, if you wish to know the transcendent Dharma of the Middle Way that I realized—through which the eye of wisdom was opened, right knowledge arose, tranquil concentration was attained, and ultimately nirvana was reached—it is the Noble Eightfold Path.

“The Noble Eightfold Path consists of Right View, Right Discernment, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

“Bhiksus, because I realized and knew this Middle Way, the eye of wisdom was opened in me, right knowledge arose, tranquil concentration was attained, spiritual powers arose, clear understanding was gained, the fruit of the sramana was attained, and nirvana was accomplished.”

The Blessed One then spoke this verse:

These eight right paths are the cause

Through which fear ceases and birth and death end.

All karmic obstructions are utterly destroyed,

And one is never again reborn in any realm.

The Buddha then told the bhiksus:

“Listen with utmost attention. There are Four Truths: the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path’s attainment. These are the Four Truths.

“Bhiksus, what are the characteristics of the truth of suffering?

“They are birth, aging, illness, death, sorrow and distress, separation from those one loves, encounter with those one hates, and failure to obtain what one seeks. Such sufferings are called the truth of suffering.

“Bhiksus, what constitutes the truth of the cause of suffering?

“It is craving, which constantly stirs the mind and thoughts, gives rise to sensual pleasure, and causes thought to wander everywhere. This is the cause that produces suffering.

“Bhiksus, what constitutes the truth of the cessation of suffering?

“It is casting away and abandoning craving, so that all mental thoughts are entirely extinguished without the slightest remainder and everything becomes tranquil. This is called the truth of the cessation of suffering.

“Bhiksus, what constitutes the truth of attaining the path?

“It is the practice of the eight noble factors: Right View, Right Discernment, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration. This is called the truth of attaining the path that ends suffering.

“Concerning this truth of suffering, which I had never before heard from another, there arose within these dharmas the eye of knowledge, clear understanding, wisdom, and resolve. This truth of suffering must be understood thus. And so on: concerning what had never been heard, the eye of wisdom arose within these dharmas. This truth of suffering has been clearly understood. (The Sanskrit text repeats the passage, while the Chinese text gives only its essential points.)

“Concerning this truth of the cause of suffering, which I had not heard from another, the eye of wisdom arose within these dharmas. This cause of suffering must be entirely abandoned. And so on: the cause of suffering has been utterly extinguished.

“Concerning this truth of the cessation of suffering, which I had not heard from another, the eye of wisdom arose within these dharmas. This truth of cessation must now be realized. And so on: wisdom arose, and the truth of the cessation of suffering was realized and known.

“When the cause of suffering has thus been extinguished, the truth of attaining the path is gained. Concerning this truth, which I had not heard from another, the eye of wisdom arose within these dharmas. The cause of suffering was extinguished and the truth of the path realized. And so on: wisdom arose, suffering was again extinguished, and the path realized. (In the four preceding sections, the word ‘Path’ is repeated.)

“Bhiksus, I taught the Four Truths, extending to their twelve modes, in three turnings. Truly, had I not realized these twelve modes, I would not have accomplished perfect and complete awakening, nor could I have been called fully awakened.

“Bhiksus, I taught these Four Truths in three turnings. Only after I had truly realized and known their twelve modes did I accomplish unsurpassed perfect and complete awakening. Only then could I be called fully awakened.

“Bhiksus, at that time right knowledge and right view arose in me; my mind was undistracted, and I attained true liberation.

“Bhiksus, this is my final life. I shall never again undergo rebirth.”

When the Buddha taught these dharmas, the Elder Kaundinya, while still seated, became free of dust and defilement, utterly ended the bonds, washed away the afflictions, and attained the pure eye of knowledge regarding the dharmas. All causes of suffering were entirely extinguished. Knowing that the afflictions had ceased, he knew the dharmas exactly as they truly are. It was like a clean white robe without the slightest dust, stain, or black mark, which takes on whatever color one wishes to dye it.

Exactly so! Exactly so! While still seated, Kaundinya cast off dust and defilement, utterly extinguished the afflictions, attained the pure Dharma eye, and knew the Dharma exactly as it truly is.

At that time, sixty thousand devas in the assembly also became free of dust and defilement and attained the pure eye of knowledge regarding the dharmas.

Then the Blessed One spoke in a lion’s voice:

The wondrous Dharma is profound and beyond description;

Suchness is quiescent and has no name.

Kaundinya was the first to realize it;

My attainment of the path has not been in vain.

Another verse says:

When this exceedingly profound Dharma was taught,

The Blessed One’s compassion surpassed all.

Kaundinya attained the pure Dharma eye,

And thousands upon thousands of devas realized the Dharma with him.

At that time, when the earth-dwelling devas heard the Blessed One teach these dharmas, they cried aloud in unison:

“You should know that today, at the Deer Park in the land of Varanasi, the dwelling place of ancient seers, the Blessed One, the Tathagata, the Worthy One, the Unsurpassed Perfectly and Completely Awakened One, has turned the unsurpassed Dharma wheel, which no sramana, brahmin, Brahma, Mara king, or any other being can truly turn.”

Another verse says:

Excellent is the Blessed One, who realized things as they truly are

And for beings turned the Dharma wheel of ambrosia.

The faculties of moral discipline and meditation are firm;

Conscience and shame, together with vigor, are its axle and rim.

He expounds the true and exceedingly profound Dharma,

Establishing a Dharma wheel that transcends the three realms.

Now, within the city of Varanasi,

He teaches the Dharma at the Deer Park.

When the earth-dwelling devas made this proclamation, their voices resounded to the heaven of the Four Heavenly Kings. Hearing it, the Four Heavenly Kings in turn proclaimed: “Today, at the Deer Park in the land of Varanasi, the Blessed One, the Tathagata, the Worthy One, the Unsurpassed Perfectly and Completely Awakened One, is turning the unsurpassed Dharma wheel. No sramana, brahmin, Brahma, Mara king, or anyone else in the world can truly teach such a Dharma.”

When the Four Heavenly Kings made this proclamation, the devas of the Trayastrimsa heaven heard it. When the king of the Trayastrimsa heaven heard it, he made the same proclamation, and the Yama devas heard. When the Yama devas heard it, they made the same proclamation, and the Tusita devas heard.

When the Tusita devas heard it, they made the same proclamation, and the Nirmanarati devas heard. When the Nirmanarati devas heard it, they made the same proclamation, and the Paranirmitavasavartin devas heard. When those devas heard it, they made the same proclamation, and the Brahma kings heard.

The Brahma kings then declared: “Today, at the Deer Park, the Blessed One, the Tathagata, the Worthy One, the Unsurpassed Perfectly and Completely Awakened One, is turning the unsurpassed Dharma wheel, which none among all the sramanas, brahmins, Maras, or Brahmas in this world can truly teach.”

Thus, in succession and within a mere instant, the proclamation passed upward and became known throughout even the Great Brahma Heaven.

When the Great Brahma Heavenly King, lord of the Saha world, heard this proclamation, he too announced in the voice of Brahma: “Today, at the Deer Park in the city of Varanasi, the Blessed One, the Tathagata, the Worthy One, the Unsurpassed Perfectly and Completely Awakened One, is turning the unsurpassed Dharma wheel. Truly, not one among all the sramanas, brahmins, Maras, or Brahmas in this world is capable of teaching such a Dharma.”

Thus it passed upward in succession as far as the Heaven of the Summit of Existence.

When the Blessed One taught the Dharma, all the realms of devas, humans, Maras, Brahmas, sramanas, and brahmins were brilliantly illuminated. Some beings suffering the gravest karmic retribution dwelt in darkness between the Iron Encircling Mountains and the Great Iron Encircling Mountains. Although the sun and moon possessed such light, such great power, such capacity to emit radiance, such majesty, and such authority, their light could not reach or illuminate that place. Yet through the Buddha’s awesome spiritual power, light pervaded it entirely. Receiving that light, the beings dwelling there could see and recognize one another. They said among themselves: “Are there other beings in this place as well?”

At that time, all the hundreds of varieties of trees, grasses, and plants upon the earth, each according to its kind and size, came into season, sprouted, budded, blossomed, and bore fruit. Some trees blossomed and naturally scattered their flowers upon the Buddha. The clear sky was utterly free of dust, mist, smoke, and haze.

Light clouds appeared and released a gentle rain upon the earth, cool and endowed with the eight qualities. When the rain ceased, the sky became clear, and a cool, gentle, exceedingly pleasant breeze arose. The four directions were perfectly clear and free of dust and mist.

The devas assembled in the sky, playing heavenly music mingled with wondrous songs. At the same time, they scattered mandarava and maha-mandarava flowers; fine, delicate, exquisite heavenly garments; flowers made from the seven treasures—gold, silver, vaidurya, and the rest; and immeasurable blue lotuses, red lotuses, white lotuses, and great white lotuses upon the Tathagata. Again and again they scattered every kind of fragrance upon him.

Around the place where the Tathagata sat, for approximately one yojana square, every place was filled with flowers, without a single empty spot. The earth also quaked in six ways: it moved everywhere and evenly, shook everywhere and evenly, rose everywhere and evenly, roared everywhere and evenly, and thrilled beings everywhere and evenly. At that time, all beings experienced supreme joy and were without fear.

Not a single being was tormented by sensual desire, anger, delusion, conceit, or arrogance; not a single being committed any offense. Beings afflicted by illness were immediately cured; those intoxicated became sober; those insane regained a normal mind; the blind could see; the deaf could hear; those whose six faculties were incomplete became whole; the poor and ragged gained abundant wealth; the emaciated became healthy and robust; prisoners and captives were released; fetters, stocks, and chains naturally fell away; beings in the hells were immediately freed from suffering; animals were no longer terrified; and hungry ghosts afflicted by hunger and thirst became fully satisfied.

Through such causes and conditions, Kaundinya came to be called “He Who Has Understood.” The Elder Kaundinya then saw the dharmas exactly as they truly are. He crossed the perilous path of affliction and truly passed beyond the desert of affliction. Free of doubt, inwardly resolved and unobstructed, he attained fearlessness without learning it from another.

Having known these dharmas, Kaundinya rose from his seat, bowed at the Buddha’s feet, knelt with palms joined, and addressed him:

“Excellent, Blessed One! I have entered the Buddha’s Dharma. Please deliver me by making me a sramana and conferring full ordination upon me. I vow to live the life of a bhiksu.”

The Buddha then told Kaundinya:

“Welcome, bhiksu! Enter my Dharma, cultivate the pure life, and bring all suffering to an end.”

At that moment, the Elder Kaundinya became one who had gone forth and received full ordination. The Buddha taught and instructed the other four according to each one’s capacity.

Of these five bhiksus, three went elsewhere to seek alms, while only two remained to receive the Buddha’s instruction. When the three returned with food, all six ate together.

The two who did not go for alms but remained to receive the Tathagata’s instruction were:

The first Elder, Bhadrika—rendered during the Sui dynasty as “Little Worthy One.”

The second Elder, Vaspa—rendered during the Sui dynasty as “Arising Energy.”

While still seated, these two became free of dust and defilement, utterly severed the fetters and delusions, and were no longer troubled by affliction. They attained the pure eye regarding the dharmas, extinguished all fetters and afflictions, knew the impermanence of the dharmas, and realized them exactly as they truly are. It was like a white robe without a single black thread or stain, which takes on whatever color one wishes to dye it. Exactly so! Exactly so! While still seated, the Elders Bhadrika and Vaspa became free of dust and defilement and attained the pure Dharma eye. In brief, they became ones who had gone forth and received full ordination.

In the same manner, when those who had gone for alms later returned, the Blessed One revealed the Dharma to them in accordance with Dharma, taught and transformed them in accordance with Dharma, and transmitted it to them in accordance with Dharma. These Elders were Mahanama—rendered during the Sui dynasty as “Great Name”—and Asvajit—rendered during the Sui dynasty as “Tamer of Horses.”

While still seated, both became free of dust and defilement and attained the pure Dharma eye regarding the dharmas.

Exactly so! Exactly so! While still seated, the two Elders Great Name and Tamer of Horses utterly extinguished the dust and afflictions, realized things exactly as they truly are, saw the true characteristics of the dharmas, transcended all characteristics of dharmas, became free of doubt, and reached the ground of fearlessness. Without hearing it from another, they realized and knew the Buddha’s Dharma. They rose from their seats, bowed at the Buddha’s feet, knelt before the Blessed One with palms joined, and addressed him:

“We beseech the Blessed One to permit us to go forth and confer full ordination upon us.”

The Blessed One then told the two bhiksus:

“Bhiksus, enter my Dharma, practice purity, and utterly end all suffering.”

The two Elders immediately received full ordination and became ones who had gone forth.

A verse was then spoken:

Little Worthy One, Arising Energy, and Kaundinya,

Mahanama and Tamer of Horses—

These were the first to realize, see, and know

When the Tathagata sounded the Dharma drum of ambrosia.

The Tathagata then told the five bhiksus:

“Bhiksus, in the past, because I constantly cultivated right mindfulness and right conduct, I accomplished unsurpassed true liberation and fully realized it. Therefore, you should train in and practice this right mindfulness and right conduct. You too will thereby genuinely and fully attain unsurpassed true liberation.”

At that time, Mara Papiyan came before the Buddha and addressed him in verse:

Gautama, craving and desire bind the body;

All sensual pleasures of devas and humans

Have now bound you tightly.

I shall never release you, O sramana!

Knowing that Mara Papiyan had spoken this verse, the Blessed One replied to the Mara king in verse:

Long ago I untied the knot of craving;

I have left the desires of devas and humans.

The great knot of craving I have wholly undone—

How much more have I subdued you!

Hearing the Buddha speak this verse, Mara Papiyan stood silently and thought: “The sramana Gautama knows my thoughts; that sramana of the Sakya clan sees the nature of my mind.” Angry, sorrowful, distressed, and joyless, Mara vanished from sight.

The Blessed One then again told the five bhiksus:

“Bhiksus, if one knows that form has no self, then from form there arise no characteristics of decay or affliction, and one will not suffer on account of form. This is how it should be seen and known.

“Form is thus because form has no self. Therefore, all forms give rise to affliction and suffering. Although form produces suffering and distress, it has no fixed nature. Since form is not fixed, one cannot wish for form to be thus, nor can one wish for form not to be thus.

“What is true of form is likewise true of feeling, perception, formations, and consciousness.

“Bhiksus, you should know that consciousness also has no self. If consciousness had a self, it should not cause harm or create various sufferings. Since the substance of consciousness cannot be apprehended, how could one make it be such, or wish that it not be otherwise?

“Because consciousness has no self, it can produce affliction and suffering. Because it has no self, one cannot say that consciousness must be thus or must not be thus.”

The Buddha again asked the bhiksus:

“What do you think? Is consciousness permanent or impermanent?”

The five bhiksus addressed the Buddha:

“Blessed One, consciousness is impermanent.”

The Buddha asked again:

“If consciousness is impermanent, is it suffering or happiness?”

The five bhiksus replied:

“Blessed One, this consciousness is suffering.”

The Buddha further said:

“Since consciousness is suffering, impermanent, and subject to decay, it is not the true Dharma and does not abide forever. If a person sees consciousness in this way, could he think: ‘Consciousness is the self,’ ‘The self is consciousness,’ or ‘What I see and what I am all belong to the self’?”

The five bhiksus replied:

“Blessed One, it is not so.”

The Buddha told the bhiksus:

“You should know that all form—whether past, present, or future; internal or external; large or small; superior or inferior; near or far—must not be regarded with the thought: ‘Form is the self,’ or ‘The self is form.’ Exactly so! Exactly so! This should be known with true and right wisdom. Likewise, regarding all feeling, perception, formations, and consciousness—past, present, or future; internal or external; large or small; superior or inferior; near or far—one must not think: ‘The self is feeling, perception, formations, or consciousness,’ ‘These are the self,’ or ‘I am the self.’ Exactly so! Exactly so! This should be known with right view exactly as it truly is.”

The Buddha told the bhiksus:

“You should know that when a learned sravaka reflects and contemplates and sees in this way, he becomes disenchanted with form, feeling, perception, formations, and consciousness. Having become disenchanted, he no longer delights in any consciousness. Because he no longer delights in it, he attains liberation. Having attained liberation, the knowledge arises in him: ‘My birth and death are ended, the pure life has been established, what had to be done has been done, and I shall receive no further existence.’”

When the Blessed One had taught this Dharma, the five bhiksus exhausted all outflows concerning conditioned dharmas, and their minds were liberated. At that moment there were six arhats in the world: the Buddha and the five bhiksus.

Afterward, the Buddha said:

“Bhiksus, you should know that this was the first time I turned the Dharma wheel and taught the Dharma. The first person not to oppose my teaching was the bhiksu Kaundinya, foremost among the five seers.”

When the five bhiksus heard the Buddha say this, they addressed him:

“Blessed One, how extraordinary! What roots of goodness did the Elder Bhiksu Kaundinya plant, and through what causes and conditions did he refrain from opposing the Tathagata when the unsurpassed Dharma was first taught?”

Hearing this, the Buddha told the bhiksus:

“You should listen with utmost attention! I recall that in the past, here in this very city of Varanasi, there lived a potter.

“At that time, a pratyekabuddha was ill. He entered the village seeking treatment as the rains retreat was about to begin. Wishing to treat his illness, the pratyekabuddha sought lodging at the potter’s home. He went there and said:

“‘Worthy man, if you do not refuse me, I ask to spend this rains retreat at your home so that I may treat my illness and swiftly recover.’

“With a pure mind, the potter addressed the pratyekabuddha:

“‘Excellent, great seer! I shall obey you. Stay as you please, and according to my ability I shall provide the four requisites as offerings to you.’

“Afterward, the potter erected a grass hut not far from his home and furnished it with such necessities as a bed, a whisk for driving away mosquitoes, and lamp oil, so that the pratyekabuddha could spend the rains retreat there.

“One night, the pratyekabuddha entered the Concentration of Fiery Radiance. Seeing a great blaze, the potter thought: ‘Why has that lamp been shining so brightly for so long without going out? Could this grass hut have caught fire?’

“The potter quietly crept toward the grass hut and peered inside. He saw the pratyekabuddha seated in the lotus posture, blazing brilliantly like a great mass of fire, yet his body remained serene and was not burned. Seeing this, the potter shut his eyes and hurried home. The next day, having witnessed something never seen before, his faith doubled. The Venerable Pratyekabuddha peacefully spent the entire summer retreat at the potter’s home, while the potter fully supplied all four requisites. He also invited a skilled physician to treat the illness and provided all necessary medicines, but the pratyekabuddha did not recover. Because his bodily illness was severe, he passed away.

“When he saw that the pratyekabuddha had entered nirvana, the potter grieved deeply, lamenting and weeping in sorrow and joylessness. Hearing his cries, countless people came and asked:

“‘Potter, why are you weeping like this?’

“The potter told them of this pratyekabuddha’s spiritual powers, his vigor, his observance of the precepts, and his constant practice of the wondrous Dharma. He explained that when the pratyekabuddha became ill, he had invited a skilled physician to treat him, but the venerable one had not survived.

“At that time, four hundred and ninety-nine pratyekabuddhas—one short of five hundred—flew through the sky by spiritual power, bringing sandalwood to cremate the pratyekabuddha. They comforted the potter, saying:

“‘Worthy man, you should rejoice until joy fills your entire body. Why? Because you made offerings to this seer. Through that merit, you will receive great benefit in a future life. Do you see our spiritual powers?’

“The potter replied:

“‘Yes, venerable ones, I see them.’

“The pratyekabuddhas told the potter:

“‘The spiritual powers we display today are the same as those of the pratyekabuddha who has passed away. Among our company of seers, he was the eldest.’

“The potter asked the pratyekabuddhas:

“‘Venerable ones, where do you presently dwell?’

“The pratyekabuddhas replied:

“‘Potter, some distance from here is a settlement called Rajagrha. Not far from that city is a mountain called the Mountain Where Seers Dwell. We reside there.’

“The potter then said to the pratyekabuddhas:

“‘Excellent! I invite all you seers to take a meal at my home, after which you may depart as you please.’ The pratyekabuddhas all ate at the potter’s home. After the meal, they told him:

“‘In a future age, a Buddha will appear in the world. Because of the merit of the pure aspiration you have made today, you will form the resolve to seek his teaching.’

“Upon hearing this, the potter addressed the pratyekabuddha seers: ‘My former teacher was the eldest among the pratyekabuddhas. I vow to become the same. In a future life, may I encounter the Buddha Sakyamuni, go forth in his Dharma, and become a great Elder, the most senior among the elders.’

“The seers said:

“‘This vow of yours will certainly be fulfilled.’

“After confirming the potter’s vow, the pratyekabuddhas took their leave, rose into the sky, and departed. Seeing them travel through the sky by spiritual power, the potter gazed upon them with a pure mind, joined his palms, and bowed toward the company of seers.

“Seeing that the body of the Venerable Pratyekabuddha had entered nirvana, the potter gathered his relics and built a stupa. He adorned it with beautiful wheel-shaped ornaments, within which were bells and brightly colored silk banners, together with fragrant flowers. He burned powdered incense and molded fragrant wax as offerings to the stupa. He then made this vow: ‘Through this root of goodness, may I in a future life encounter the Tathagata Sakyamuni. Whatever teachings he proclaims, may I realize and know them. In the Buddha’s presence, may I become a great Elder among his sravakas.’”

The Buddha said:

“Bhiksus, that potter is now the great Elder Bhiksu Kaundinya. In the past, through the causes and conditions and roots of goodness created by making offerings to a pratyekabuddha, he has now become the first in my presence to realize the teaching I proclaimed. I further affirm that among the Sangha, Bhiksu Kaundinya was the first to go forth, the first not to oppose my intent, and the first to awaken to my Dharma.”

Chapter 38: THE REASON FOR THE NAME YASODA (UPPER PRAISE)

(Part 1)

At that time, not far outside the city in the land of Varanasi, there stood a flourishing nyagrodha tree with dense branches and foliage. All the people, princes, ministers, and officials, both within and outside the city, came to this tree to make offerings, pray, and formulate wishes. Those who came to pray at the tree commonly vowed: “May my wishes be fulfilled and all my undertakings succeed. If my endeavors succeed as I desire, I shall return to make offerings in gratitude for the favor received.”

Some of these people had planted pure wholesome karma in the past; some now succeeded through the power of their merit; and some obtained an immediate karmic result. Yet, following their own thoughts, they believed that the tree had fulfilled their wishes, and so they came to make grand offerings in gratitude to the tree spirit. Some who came to pray also happened to obtain what they desired.

Some came to this tree to ask for sons or daughters. Through the causes and conditions of merit from previous lives, they obtained sons or daughters. But not understanding this, they thought: “This tree has granted us a son or daughter.” Therefore, whenever their prayers appeared fulfilled, they held grand rites of offering to repay the favor. For this reason, the people of that time called this grove “The Divine Tree That Grants Every Wish.”

Now, in that city lived an exceedingly wealthy elder named Sudatta. He possessed abundant property and influence everywhere. He had great numbers of the six kinds of domestic animals—elephants, horses, cattle, goats, camels, mules, and donkeys—with none lacking. He had grain in abundance, many male and female servants, wives and concubines skilled in music, trading clients, pearls, amber, vaidurya, crystal, giant clam, agate, white jade, cowries, gold, silver, copper, and iron. Everything was complete, and nothing was lacking. The elder’s residence resembled the palace of Vaisravana, Heavenly King of the North. Yet such an elder had neither son nor daughter. His relatives and close companions said to him:

“Worthy man, you know that you are a man of immense wealth and great influence. In brief, you possess everything in abundance, yet you have no children. Outside this city stands a divine tree called ‘The Divine Tree That Grants Every Wish.’ Any man or woman who goes there to pray for a son or daughter obtains one as desired. You have not gone to that divine tree to ask for a son or daughter. If you go and pray there, you will certainly be granted a son or daughter, and your family line will not be cut off.”

The elder replied to his relatives:

“How could such a thing be? Trees are insentient. It would be unreasonable for them to possess the power to grant those who pray a son or daughter! The birth of a son or daughter comes from the causes and conditions of karma created by the parents in previous lives, or through the power of their merit. But people do not understand and instead say: ‘Because we personally prayed to this tree, we obtained a son or daughter.’ Their wishes having been fulfilled, they then hold lavish rites of offering to the divine tree in gratitude.”

His relatives and close companions earnestly urged the elder two or three times:

“Great Elder, you must not disbelieve this. The divine tree truly grants our wishes, giving a son to one person and a daughter to another. Go there and express your wish to the divine tree. If you ask for a son, you will obtain a son; if you ask for a daughter, you will obtain a daughter. Of this there is certainly no doubt.”