佛本行集經

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

(Part 2)

At that time, the wealthy elder Sujāta was repeatedly and earnestly entreated by his relatives. After they had urged and exhorted him fervently for the third time, the elder had no choice but to take his servants, together with large axes, baskets, rakes, mattocks, spades, knives, saws, and other implements, to the nyagrodha tree. Upon arriving, the elder stood before the tree deity and said:

“Tree, you should know that I have heard people say that you are a divine tree known as ‘Whatever Is Prayed For Will Be Granted as Wished.’ Anyone who comes to pray for a son or daughter obtains the desired result. At present I do not have even a single child. I have longed for one, but my wish has not been fulfilled, so now I have come to pray to this divine tree.

If you enable me to beget a handsome son, I shall return here and arrange an offering in gratitude. But if you do not enable me to beget a son, I shall use great axes, mattocks, and spades to cut down and dig up every root and branch of this tree, sparing nothing. Even the large and small roots that remain I shall dig out completely.

I shall crush the rootlets and cut the branches into pieces. After cutting them apart, I shall carry them away and dry each piece in the sun, then burn your body with fire until it becomes ashes. Once it has become ashes, I shall scatter them into swiftly flowing water, or cast the ashes of your body before a mighty wind so that they are dispersed in every direction.”

When the deity dwelling in that tree heard the elder’s words, he became exceedingly frightened, sorrowful, distressed, and unhappy. He thought, “In truth, I do not grant sons or daughters to those who come and pray. Those who come to pray beget sons or daughters because of their own karmic causes and the power of their own merit. But people do not understand this and say that the tree deity has bestowed a son or daughter upon them. Because their wishes are fulfilled, they later return to give thanks.” Thinking thus, the tree deity wept sorrowfully and said:

“This tree has been my dwelling from ancient times until now. If the elder fails to beget a child, he will certainly resolve to destroy this tree completely.”

The deity of the nyagrodha tree regularly served Sakra, Lord of the Gods, so he hurried to meet Sakra in the palace of the Heaven of the Thirty-three. Upon arriving, the tree deity prostrated himself before Sakra and reported exactly the elder’s foregoing words concerning the good and evil, blessings and calamities connected with his prayer for a child:

“Excellent, O Lord of the Gods! I beseech the Great Deva swiftly to employ wisdom and skillful means so that the elder may soon beget a handsome son and my tree may not be destroyed.”

At that time, the great king Sakra, Lord of the Gods, said to the tree deity:

“Tree deity, do not speak in this way. Why? Because even I cannot arbitrarily grant sons or daughters to people in the human world. Those people have sons or daughters because of the meritorious causes they themselves have created. Tree deity, although this principle is so, be patient and wait a little. Do not grieve or suffer. I shall examine whether that elder possesses the necessary causes and conditions.”

Sakra then contemplated and saw in the Heaven of the Thirty-three a deva son in whom the five signs of decline had appeared. He knew with certainty that before long the deva son would fall into the human world.

The five signs of decline were:

1. The beautiful flowers upon his head suddenly withered and yellowed.

2. Sweat suddenly appeared beneath his armpits.

3. His garments became soiled with dust and were no longer clean.

4. His body changed of itself and lost its radiance.

5. He suddenly ceased to delight in the beautiful jeweled couch upon which he rested and instead wandered here and there.

At that time, Sakra Devendra said to the deva son:

“Deva son, how fortunate! If you understand that the time has come, know that you possess wholesome conditions. You have planted wholesome causes, have constantly remained heedful, have been cautious and fearful of wrongdoing, have committed no offenses, have performed no improper deeds, and have never created profoundly grave evil karma, not even jealousy. You will depart from this place and will certainly be born in an excellent place in the human world.”

The deva son said to Sakra:

“I wish to know where that place is.”

Sakra Devendra replied:

“In Jambudvipa below, there is a great city named Varanasi. In that city is a great elder named Sujāta. His family is wealthy, possesses abundant riches and great power, and lacks nothing, but he has no child. Deva son, you should resolve to go to Varanasi and become the elder’s son.”

Because this deva son, in a past life as a deva son, had planted wholesome roots and created the causes and conditions for liberation from birth and death, forsaking afflictions and turning toward nirvana, he would not continue to take birth among the conditioned existences of the three realms. His one further rebirth was intended to exhaust all outflows and realize the noble path. Therefore, the deva son said:

“Perfect Heavenly King! I now have no wish to live in a household and enjoy worldly sensual pleasures. Moreover, before long the Great Being, the bodhisattva Prabhapala, will descend from the Tusita Heaven into the palace of King Suddhodana of the Sakya clan in the city of Kapilavastu and enter through the right side of the Great Lady.

When the months are fulfilled, he will be born. Later, he will renounce the royal throne, leave home, and attain unsurpassed bodhi. After attaining the Way, he will turn the unsurpassed Dharma wheel.

I desire to cultivate the holy life in the presence of that bodhisattva. Yet that elder possesses many precious riches and great power, and his household is complete and lacks nothing. Furthermore, such a household is a place of heedlessness.

Therefore, I do not wish to be born there.”

Sakra, Lord of the Gods, said to the deva son:

“You need only aspire to be born in that household. Before long, the bodhisattva Prabhapala will attain perfect enlightenment and turn the unsurpassed Dharma wheel. At that time, I shall fully provide the wholesome conditions for you to leave home and shall also assist you in your renunciation.”

The deva son said to Sakra:

“Excellent, O Heavenly King! If at that time you help provide me with the conditions to arouse the resolve and leave home, I shall be born in that household.”

Sakra, Lord of the Gods, then said to the deity of the nyagrodha tree:

“Virtuous tree deity, the time has come. Inform that elder with these words: ‘Excellent, Elder! In accordance with your prayer, before long you will beget a beautiful son, but not long after his birth he will leave home and become a sramana.’”

Upon hearing Sakra’s words, the tree deity rejoiced exceedingly. He hurried to the elder’s home, concealed himself in the sky, and said:

“Very good, Elder! You will certainly beget a beautiful son endowed with merit and wisdom. Yet after he is born, before long he will assuredly leave home and become a sramana.”

The elder then said to the tree deity:

“Excellent, heavenly deity! I desire only to beget a child. I shall employ skillful means to prevent him from leaving home to become a sramana.”

That deva son descended from the Heaven of the Thirty-three into the human world and entered the womb of the great elder’s wife. When the elder’s wife learned that she was pregnant, she said to the elder:

“Elder, this is wonderful! Rejoice, for I have conceived.”

When the elder heard his wife announce this news, he provided her with every kind of comfort: an exquisite bed, the finest blankets and quilts, magnificent adornments, skilled attendants, delicious delicacies, garments of the highest quality, and all else she might freely use.

At the four gates outside the city of Varanasi, at crossroads crowded with travelers, the elder established unrestricted assemblies of giving. Anyone who asked for food was given food; anyone who asked for water was given water; anyone who asked for flower garlands was given flower garlands; anyone who asked for incense was given incense; those needing fragrant ointments received fragrant ointments; those needing bedding received bedding; and those needing things to sustain the body were fully supplied with everything. At that time, all valuables in the household were gathered and stored in the treasury, while all taverns and slaughterhouses were closed.

When the elder’s wife had been pregnant for nine or ten months and the fetus was fully developed, she gave birth to an exceedingly handsome and lovable son, one whose equal was rarely found in the world. His body was golden like an ingot of gold; his head was round like a parasol; he resembled a parrot; his arms were long when extended; every feature of his body was beautiful; his six sense faculties were complete; and his flesh was soft like a mass of butter. After the boy was born, a wondrous parasol made of the seven treasures spontaneously appeared above him and sheltered his body. When the people saw this, they all exclaimed loudly:

“How extraordinary! Such a thing has never been seen from ancient times until now!”

The elder then hired four nurses for the child: one to carry him, one to bathe him, one to nurse him, and one to amuse him. After the child’s birth, the elder established unrestricted assemblies of giving, as described above, at the crossroads outside the four city gates. He then gathered his relatives from both within and outside the clan and said:

“A son such as this has been born to me. I ask you all to give the child a name.”

The relatives discussed the matter together: “When this child was born, a parasol made of the seven treasures spontaneously appeared and sheltered his body. News of this event has spread everywhere.” Therefore, the child was named Yasoda, which in the Sui translation means “Supreme Praise.” Supreme Praise lived with his parents. Because he was their only son, they loved him dearly and would not leave him even for a moment. Their eyes constantly watched over his daily care, and they raised him exactly as they wished.

There was a verse:

One replete with merit swiftly grows in wisdom,

Like a seed sprouting in fertile soil.

One ill-fated and lacking conditions has nowhere to rely,

Like a sapling planted beside the road.

The child gradually learned to walk and run and grew to maturity. He then studied all the family arts, including literature, arithmetic, the principles of seals, lending wealth to others, receiving property from outside, trade and commerce, dyeing various colors, cutting and sewing garments, distinguishing different fragrances, and clearly knowing the five grains, the seven kinds of precious gems, and other treasures. He mastered them all, thoroughly understood every craft, and was intelligent, quick-witted, and accomplished in every respect, with no one equal to him. Upon reaching adulthood, he preferred to dwell apart.

The elder then built three mansions for his son: one in which to reside during winter, one in which to reside during spring and autumn, and one in which to reside during summer. The winter residence was entirely warm. The summer residence was filled with cool breezes. The residence for spring and autumn was constructed in a place that was neither hot nor cold.

All the furnishings and ornaments in the three mansions were made of precious materials. The sweet and delicious foods perfectly suited his taste, and all his garments were of the finest quality. Various fragrant powders and ointments were also provided, and beautiful, charming, and lovable young women were selected to entertain the young man.

Within the palace, stairways stood before the main building. Five hundred people attended to each stairway, setting out five hundred precious steps early each morning and taking them away again in the evening. Around each mansion, five hundred guards were stationed, clad in strong armor and holding every kind of weapon—knives, clubs, iron wheels, tridents, spears, and lances—to keep watch, lest the young man Supreme Praise suddenly leave home and renounce the household life.

Every entrance and exit of the palace had strong doors, bolts, and locks. Whenever those doors were opened or closed, the sound could be heard half a yojana away.

At that time, the young man Supreme Praise dwelt in those mansions, wandering at leisure, amusing himself, and fully enjoying the five sensual pleasures.

When the Blessed One first turned the unsurpassed Dharma wheel in Varanasi, Sakra, king of the gods, descended into the palace of the young man Supreme Praise and awakened him, saying:

“Good man Supreme Praise, the time has come. Before long you must certainly leave home.”

When the young man Supreme Praise heard the summons of Sakra, king of the gods, he silently assented. Early the following morning, he ordered a skilled charioteer to drive him to the pleasure grove so that he might view its beautiful grounds.

That morning, the Blessed One donned his robe, took his alms bowl, and entered Varanasi with calm composure to seek alms, with the Elder Assaji attending him. From afar, the young man Supreme Praise saw the Tathagata approaching. His gait was tranquil, his deportment upright and dignified, his body perfect, and his marks majestic, like the night sky filled with brilliant stars. Seeing him, Supreme Praise’s mind became pure and joyful. With a heart filled with pure delight, he descended from his chariot, bowed at the Buddha’s feet, circumambulated the Buddha three times, then returned to his chariot and departed. The young man Supreme Praise encountered the Buddha and, after only a short time, went on his way.

Seeing the purity of the young man’s mind, the Buddha smiled and emitted light. The Elder Assaji then adjusted his robe, bared his right shoulder, knelt with his right knee upon the ground, joined his palms toward the Tathagata, and said:

“How extraordinary, Blessed One! For what reason did you smile and emit light?”

The Buddha said:

“Bhiksu, did you see the young man Supreme Praise come and bow at my feet, circumambulate me three times, then withdraw and return to his chariot?”

Assaji said to the Buddha:

“Yes, Blessed One, I saw him.”

The Buddha continued:

“You should listen carefully. This great good man Supreme Praise will certainly leave home tonight, come to me, and request to become a sramana. Before long, he will attain arhatship.”

The young man Supreme Praise entered the pleasure grove to view its beautiful grounds and walk about. At that time, Sakra used his spiritual power to conjure the corpse of a dead woman, swollen, bloated, and nearly decomposed, with insects, flies, and maggots consuming her entire body. When the young man saw the foul and decomposing corpse, revulsion arose in him, and he thought, “There is nothing in this stinking, decaying body worthy of delight, attachment, or heedlessness! Why do people imagine pleasure in it when it must decay in this way?” The young man then said:

“I no longer desire such foul pleasures. I wish to return home.”

After Supreme Praise left the grove, he returned to his palace. During the first watch of that night, as he was about to sleep, Sakra used his spiritual power to cause all the beautiful women to fall into a deep sleep. Lamps were lit everywhere in the mansion, their flames as large as arms, illuminating every part of the building with uninterrupted light.

That night, the Blessed One thought, “Tonight the great good man Supreme Praise will certainly and courageously leave home and seek to become a sramana.” Thinking thus, he went to the Varana River—translated in the Sui as “Cutting Off”—crossed to the opposite bank, gathered grass himself for a seat, spread it out, and sat upon it in the lotus posture. Out of loving-kindness and compassion for Supreme Praise, he intended to remain there for the night.

That night, while the young man Supreme Praise was sleeping deeply, he suddenly awoke. He saw many great lamps burning brightly throughout the mansion and all the beautiful women sleeping soundly. One rested her neck upon a small drum; another held a zither or lute beneath her arm; another held a five-stringed lute beneath her arm; another embraced a harp; another clasped a drum; and others embraced various musical instruments such as pipes and flutes.

One slept with half her body exposed, snoring harshly; one lay sleeping on her side with her hair disheveled; one slept while impure fluids such as mucus and saliva flowed from her; one ground her teeth in sleep; one slept face down; and another slept face up. The young man Supreme Praise saw the women sprawled disorderly upon the floor like corpses. Seeing this, he became disgusted and detached.

He then reflected upon the bliss of nirvana, and an aspiration toward nirvana arose within him. The young man thought, “This is a place of great terror! This is truly a place of disturbance and unrest!”

Having seen this, the young man Supreme Praise sat up from his bed and put on leather shoes inlaid with precious gems, worth two hundred thousand pieces of money. After putting them on, he thought that there was no stairway by which to descend from the building to the courtyard. At once, Sakra manifested a stairway before the mansion, while Sakra’s body radiated light throughout the building.

The young man Supreme Praise followed the light out of the mansion and gradually came to his father’s quarters and the chambers of the women. Entering the room, he saw his father asleep. Lamps fueled with the finest fragrant oil were burning, their wicks as thick as arms, placed everywhere upon the floor and beside the pillars. He looked toward the women and saw them embracing musical instruments while sleeping deeply, like corpses in a charnel ground, just as described above. Seeing them, the young man became deeply disenchanted and exceedingly afraid.

Supreme Praise left his father’s quarters and gradually approached the outer gate. He saw that the gate was closed with strong bolts and locks, and whenever it was opened, the sound could be heard half a yojana away. Sakra then hurriedly opened the gate without producing any sound, fearing that the young man’s renunciation might be obstructed.

After Supreme Praise left the house and reached the great city gate, called Bhadravati—translated in the Sui as “Virtuous Lord”—he saw that the Virtuous Lord Gate was carefully closed and locked. When opened, this gate likewise made a sound that could be heard half a yojana away. In an instant, Sakra opened it without allowing anyone else to hear a sound. Sakra thought, “Let no one obstruct Supreme Praise’s renunciation.”

Supreme Praise left the city and gradually came to the Varana River. At that time, the river suddenly rose until its waters overflowed the banks, so that all the water-drinking birds could drink without lowering their heads. Sakra then withdrew his light. Supreme Praise stopped at the riverbank and lamented, “This is a great calamity! How terrifying!”

At that time, the Blessed One was walking in meditation on open ground on the opposite bank. Out of compassion for the young man, he emitted radiance from his body, extended his golden-colored arm toward him, beckoned, and said:

“Excellent, come here! Excellent, come here! Supreme Praise, here there is no calamity; here there is no fear; here there is peace and happiness; here there is freedom.”

There were verses:

The Tathagata clearly knew the young man’s mind

And raised his voice to call to him in this way:

“Young man Supreme Praise, come here;

Walk the fearless path to nirvana.”

There is nothing the Blessed One does not see;

There is nothing the Blessed One does not know.

Thus he knows the thoughts within people’s minds,

And so the Blessed One is said to possess all higher knowledge.

When Supreme Praise heard the Blessed One speak in this way, all his worry, suffering, and sorrow fell away, and his mind became peaceful. It was as if a traveler journeying in summer, scorched by the sun and tormented beyond measure by hunger and thirst, suddenly found a clear, cool pond. Entering the pond, he drank and bathed, and all the misery of the burning heat vanished. Just so, just so! When the great good man Supreme Praise heard the Buddha’s comforting words, all his anxiety and suffering were extinguished, and his mind became settled.

Then the great good man Supreme Praise was elated and filled with boundless joy that pervaded his whole body and could not be restrained. He removed his jeweled leather shoes, worth two hundred thousand pieces of money, and waded into the Varana River, leaving them behind without the slightest regret, just as one spits out phlegm and saliva and turns away. Just so, just so! The young man cast aside his shoes in the same manner. As he waded across, the waters of the river became shallow.

After the young man Supreme Praise had waded across and reached the opposite bank, he saw the Blessed One, majestic in virtue and dignified in bearing, with a beautiful countenance, serene sense faculties, and a mind established in right concentration. He was adorned with the thirty-two excellent marks, like the night sky filled with constellations. Seeing him, the young man’s mind became pure and joyful. He approached the Buddha, bowed with his head and face at the Buddha’s feet, then withdrew and stood to one side.

When the Blessed One saw Supreme Praise standing to one side, he taught the Dharma gradually and in due order: giving, observance of the precepts, the causes and conditions for birth in the heavens, the transgressions and sufferings of the five sensual pleasures, how unexhausted outflows give rise to further afflictions, and praise of the purity of renunciation. The Blessed One knew that the young man’s mind had become joyful, gentle, and unobstructed, and that he was able to receive these teachings. The Blessed One then gladdened him and truthfully taught him the Four Noble Truths of suffering, its origin, its cessation, and the path.

When the Buddha taught these Dharmas, the young man Supreme Praise, while still seated there, became free from dust and defilement and extinguished all afflictions. After his afflictions had been extinguished, the pure Dharma eye arose in him regarding all phenomena. Every binding delusion was eliminated, and he knew phenomena as they truly are, like a clean white cloth without the slightest stain that readily takes dye. Just so, just so! While still seated there, the good man Supreme Praise became free from dust and defilement, exhausted all afflictions, and knew all phenomena as they truly are.

As for the wife of the young man Supreme Praise, she awoke that night and suddenly found that her husband was no longer beside her on the bed. Her longing and affectionate attachment to him became even more intense, and she hurried to inform her mother-in-law:

“Revered Mother, do you know where Supreme Praise, your beloved son, is? I awoke during the night and suddenly found that the young man was gone. I do not know where he has gone.”

When the revered mother heard this, her loving concern and yearning for her son caused her to cry out and weep bitterly. She hurried to the great elder, Supreme Praise’s father, and said:

“Great Elder, do you know where your beloved son is?”

She then repeated everything her daughter-in-law had told her. When the elder heard that Supreme Praise had disappeared from the palace, his loving concern for his son caused him immediately to order his messengers:

“You must quickly go everywhere—to the places frequented by learned men, to the houses of mathematicians, to gambling halls, and to brothels. Search for my son and bring him back here.”

The messengers then went to the crossroads in Varanasi, rang bells, and proclaimed:

“If anyone comes and tells us, ‘I have seen Supreme Praise; I know where Supreme Praise is and what he is doing,’ enabling us to see and find Supreme Praise, that person will be given valuables worth one hundred thousand pieces of money.”

At the end of that night, the elder ordered the city gates opened and sent messengers swiftly to proclaim everywhere, “People outside the city, hurry and search for Supreme Praise on my behalf!”

As dawn dimly appeared that night, the elder, Supreme Praise’s father, sorrowful and tormented, crying with tears streaming down his face, hurried toward the Bhadravati Gate. After leaving the city gate, the elder discovered the footprints of the young man’s leather shoes. Following the footprints, he came to where they ended and saw the leather shoes worth two hundred thousand pieces of money lying beside the river. The elder was somewhat reassured and thought, “Supreme Praise, my beloved son, is probably still alive.”

He breathed a sigh of relief and thought, “If my son were dead, these shoes would probably have disappeared long ago.” Although he saw the leather shoes, the elder paid them no attention and left them there, as a person who sees phlegm and saliva gives them no thought and hurries past. Just so, just so! When the father of the good man Supreme Praise saw the leather shoes made of the seven treasures, he left them behind and passed on. He hurriedly waded across the Varana River in search of the young man.

At that time, from the riverbank, the Blessed One saw the father of the good man Supreme Praise approaching him.

Seeing him, the Blessed One thought, “The father of the good man Supreme Praise has come here seeking his son. Because of his loving concern, he will rush forward and embrace the good man Supreme Praise without regard for propriety. I should therefore employ spiritual transformation so that the father of the good man Supreme Praise may see the young man from where he stands but be unable to touch him.”

When the father of the good man Supreme Praise saw the Blessed One’s orderly and dignified deportment, his beauty and loveliness, like the sun and moon adorned by the stars in the sky, he rejoiced greatly. The elder then approached the Buddha and said:

“Excellent! Excellent! Great Sramana, have you seen my son Supreme Praise come this way?”

The Buddha said to the elder:

“Great Elder, if you would be pleased to sit here for a moment, before long you will see Supreme Praise.”

Hearing the Buddha’s words, the elder thought, “This Great Sramana surely does not speak falsely; his words are true.” Joy and delight then pervaded his whole body and could not be restrained. He bowed at the Buddha’s feet and withdrew to stand to one side.

The Blessed One then employed skillful means for the elder’s sake and gradually taught the Dharma as it truly is, beginning with the teaching on giving. He caused all the elder’s fetters to be extinguished, and the elder knew phenomena as they truly are, like a clean white cloth that readily takes every dye. Just so, just so!

While still seated there, the elder became free from dust and defilement, knew phenomena as they truly are, and attained the pure Dharma eye regarding all phenomena. He crossed the ocean of the afflictions of birth and death, overcame all obstacles, became free from doubt, and attained fearlessness. He did not gain this by hearing the teaching from another, but directly from the Buddha.

He then received the three refuges in the Buddha, Dharma, and Sangha and undertook the five precepts.

Among humankind, the great elder Sujāta was the first upasaka. This father of the good man Supreme Praise accomplished the three refuges by declaring them three times. While hearing the Buddha teach the Dharma, he attained such realization, such contemplative practice, and such entry upon the path. Seeing that all the long-standing fetters and outflows had been exhausted, his mind was liberated regarding all phenomena.

The Blessed One thought, “The father of the good man Supreme Praise has heard the Dharma and attained realization. His fetters and outflows have been exhausted, his mind is liberated, and he will no longer indulge in the five sensual pleasures as he did while living at home. I should now withdraw my spiritual power.”

The Blessed One then withdrew his spiritual power. After the Buddha had withdrawn it, Supreme Praise’s father, still seated in that place, saw his son. Seeing him, the elder said to Supreme Praise:

“My son Supreme Praise, your mother’s longing for you has caused her immeasurable suffering. Because of you, she grieves and weeps. You must not allow her to die on your account. You should return and restore her will to live.”

After the elder had spoken thus, the good man Supreme Praise looked toward the Tathagata.

The Blessed One said to Supreme Praise’s father:

“Great Elder, what do you think? Suppose a person is a trainee who has learned the higher knowledges and learned to see phenomena. Upon hearing the Dharma, he attains realization, his fetters and outflows are exhausted, and his mind is liberated. Could such a person turn back, return home, and again enjoy the pleasures of the five senses?”

The elder replied:

“No, Blessed One, that could not happen.”

The Blessed One again said to the elder:

“This good man Supreme Praise possesses the knowledge and vision of a trainee and has realized these Dharmas no differently from you, Elder. Today, upon hearing the Dharma taught, Supreme Praise attained entry upon the path. His fetters and outflows have been exhausted, and his mind has become pure and liberated.”

The Buddha further said to the elder:

“Today this good man Supreme Praise can no longer return home and enjoy the five sensual pleasures as before.”

The elder then said to the Buddha:

“Wonderful, Blessed One! Supreme Praise has now gained great benefit from living in this world. He has lived well in the world, for his fetters and outflows have been exhausted and his mind is liberated.”

At that time, the Blessed One saw that the body of the good man Supreme Praise was still adorned with jeweled necklaces and spoke these verses:

Though his body is adorned with jeweled necklaces,

His mind has realized the Dharma and attained serene concentration.

His faculties are disciplined and entirely pure,

And he arouses great compassion for sentient beings.

One who has attained such genuine practice

Is called one who truly lives the holy life;

He is also called a sramana of the Sakya clan,

And likewise a member of the Bhiksu Sangha.

The father of the good man Supreme Praise then said to the Buddha:

“Excellent, Blessed One! I wish to offer food and drink to the Blessed One and to the good man Supreme Praise. I beseech you to accept my invitation.”

Out of compassionate concern for the elder, the Blessed One silently accepted the invitation. Seeing that the Blessed One had silently accepted, the elder Sujāta rose from his seat, bowed at the Buddha’s feet, circumambulated him three times, took his leave, and returned home.

Not long after the elder Sujāta had departed, the great good man Supreme Praise rose from his seat, bowed at the Buddha’s feet, knelt with joined palms, and said:

“Excellent, Blessed One! I beseech the Blessed One to permit me to leave home and receive full ordination.”

The Blessed One then said to Supreme Praise:

“Excellent! Come, bhiksu! Abide within my teaching and cultivate the holy life so as to exhaust all fetters and outflows.”

When the Buddha had spoken these words, the Elder Supreme Praise immediately became one who had left home, received full ordination, and became a sramana. At that time, there were seven arhats in the world: the Blessed One was one, the five brothers headed by Kaundinya, and Supreme Praise.

The following morning, the Blessed One donned his robe, took his alms bowl, instructed Supreme Praise to attend him, and went directly to the home of the elder Sujāta. Upon arriving, he sat upon the seat that had been prepared. The mother and wife of the Elder Supreme Praise then came together and bowed at the Buddha’s feet. After paying homage, they withdrew to one side. When the two women were standing to one side, the Buddha gradually taught them the Dharma, beginning with giving and proceeding through the teachings on purity. The Tathagata knew that their minds had become joyful, pure, gentle, and free of obstruction.

The Blessed One then taught those Dharmas in which all Buddhas rejoice: the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path that leads to the cessation of suffering. Upon hearing the Blessed One teach the Dharma, the two women, while still seated there, became free from dust and defilement and attained pure wisdom. All their impurities were eliminated and every attachment to views was destroyed.

Just so, just so! While still seated there, these relatives became free from dust and defilement, all their impurities were exhausted, and they attained realization as it truly is. The two women saw the Dharma and realized it profoundly.

Regarding all phenomena, they passed beyond the afflictions accumulated over many kalpas and became free from doubt and fear. They did not attain this Dharma by hearing it spoken by others, but gained knowledge and vision within the Blessed One’s teaching. They took refuge in the Buddha, Dharma, and Sangha and together undertook the five precepts.

On that very day, the first women among humankind to receive the Three Refuges and Five Precepts and become upasikas were the mother and wife of the Elder Supreme Praise, together with all their relatives.

The wealthy elder Sujāta saw that the Blessed One had taught the Dharma to his relatives according to their capacities and rejoiced exceedingly. He arranged various foods. The elder, his wife, and his daughter-in-law personally carried delicious delicacies and offered them to the Buddha and Supreme Praise, including every kind of soft and tender food. Food and drink were provided in abundance, and they partook freely until fully satisfied.

At that time, the elder Sujāta, father of the Elder Supreme Praise, together with his wife and daughter-in-law, saw that the Buddha had finished eating, put away his robe and bowl, washed his hands and feet, and sat in serene composure. Each of them took a small sitting cushion and sat in due order before the Buddha.

Seeing that the elder Sujāta and his relatives had come forward and sat in accordance with the Dharma, the Tathagata, out of loving compassion and wishing to free them from the fetters and suffering, taught them the Dharmas suited to their needs. After hearing the Dharma, they rejoiced, their faith became firm, and their virtuous dignity increased.

When the teaching was finished, everyone rejoiced and understood in accordance with the Dharma. The Blessed One rose from his seat and departed, with Supreme Praise following behind him.