佛本行集經

Chapter 39: THE CAUSES AND CONDITIONS FROM DA-DU-DA’S PAST LIFE

At that time, in the city of Varanasi in India, there were four good men of extraordinary distinction who were exceedingly wealthy householders. They were:

The first was named Tỳ-la-ma (rendered in the Sui translation as Stainless).

The second was named Tu-bà-đầu (rendered in the Sui translation as Good Arm).

The third was named Phú-lan-na (rendered in the Sui translation as Complete Fulfillment).

The fourth was named Già-bà-bạt-đế (rendered in the Sui translation as Lord of Cattle).

These four heard people say that the great good man Da-du-đà (Highest Praise) had followed the śramaṇa and was cultivating the pure life. Hearing this, they thought: “This is truly rare. The pure life within the Dharma of the Great Śramaṇa Gautama must possess unshakable steadfastness and surpass all other teachings. It is truly foremost! This is why the great good man Da-du-đà followed the śramaṇa, left the household life, and cultivated the pure life. Today, we too shall go to the śramaṇa and seek to cultivate the pure life.”

After discussing the matter together, they went in one another’s company to Da-du-đà. When they met, they exchanged gracious greetings and good wishes. Each was joyful and respectful at heart, and then they sat to one side. The four elders said together to Da-du-đà:

“This pure practice must surely be steadfast and must certainly surpass all other teachings. Because this Dharma possesses such qualities, it is worthy of reverence and esteem. Just as the Venerable One now cultivates pure conduct under the Great Śramaṇa Gautama, we too wish to approach the Great Śramaṇa and ask to cultivate the pure life.”

The Elder Da-du-đà then went together with the four householders of Varanasi to the Buddha. They bowed at the Buddha’s feet and, after paying homage, sat to one side. Da-du-đà then addressed the Buddha:

“Greatly Awakened World-Honored One, these four householders were all my most intimate old friends when I lived at home. These good men are Stainless, Good Arm, Complete Fulfillment, and Lord of Cattle. Today they have come here to take refuge in the World-Honored One. Excellent, World-Honored One! I beseech you to teach, transform, and instruct these four householders according to their capacities.”

For the sake of these four householders, the World-Honored One expounded the subtle and wondrous teachings. He taught the Dharma gateways of generosity, morality, diligence, patience, and so forth. Having received such teachings, these householders, while still seated there, became separated from dust and defilement. They came to understand clearly how all phenomena arise through accumulation and also knew, in accordance with reality, the characteristic of their cessation. They were like a clean white cloth without stains, readily taking on dye.

So it was! So it was! While still seated there, these four householders came to know everything concerning the arising of phenomena and the cessation of the afflictions, realizing it exactly as it truly is. They saw the characteristics of phenomena, attained the characteristics of phenomena, directly realized phenomena, and entered the characteristics of phenomena. They crossed beyond the afflictions; their minds were unobstructed. They escaped the net of doubt, destroyed the fetters, and attained fearlessness. Their knowledge did not come from another, and they practiced in accordance with the Buddha-Dharma. They rose, bowed at the Buddha’s feet, knelt before him with palms joined, and addressed the Buddha:

“Greatly Awakened World-Honored One, today we have come to beseech the World-Honored One to permit us to leave the household life, follow the Buddha-Dharma, and receive full ordination.”

The World-Honored One then said to the four householders:

“Come, bhikshus! Enter my teaching in purity and cultivate the pure life for the ending of all suffering.”

When the World-Honored One spoke these words, the hair and beards of the four householders of Varanasi fell away, appearing as though they had been shaved seven days before. Three Dharma robes naturally clothed their bodies, and alms bowls appeared in their hands. Thus the four became renunciants who had received full ordination.

Not long after the four householders had left the household life and received full ordination, they dwelt quietly in one place, abandoned worldly affairs, and guarded their bodily and verbal actions without daring to be heedless. They applied themselves diligently and energetically, cultivated wholesome teachings in secluded places, and continuously remained alone whether standing or sitting, as though extinguishing a fire upon their heads.

At that time, because these four good men had left the household life in a secluded place to seek the path through right faith, before long they attained the unsurpassed pure life. They personally perceived the characteristics of phenomena, directly realized supernormal knowledge and fearlessness, and proclaimed for themselves: “Birth and death have been ended; the fruit of the pure life has been attained; what had to be done has been done; there will be no further birth in a later existence.” They knew and realized this for themselves.

All four householders simultaneously attained arhatship, and their minds were completely liberated. At that time there were eleven arhats in the world: first, the World-Honored One; second, the five brothers headed by Kiều-trần-như; then Da-du-đà and the four good men who were great householders and had been his close friends when he lived at home.

At that time, fifty former friends of Da-du-đà gathered from various countries. Among them were people who had lived with Da-du-đà from childhood into adulthood. They heard that Da-du-đà had followed the Great Śramaṇa Gautama and was cultivating the pure life.

They discussed the matter together: “This pure life must surely be an excellent and supreme teaching endowed with steadfastness; therefore Da-du-đà followed the Great Śramaṇa Gautama to seek cultivation of the pure life.” After discussing this, the fifty men went together to Da-du-đà. When they met, they respectfully greeted one another and conversed in gracious words. After exchanging greetings, they withdrew and sat to one side.

These fifty friends were all eminent householders from different countries and had been Da-du-đà’s close old friends when he lived at home. They then said together to Da-du-đà:

“Worthy Da-du-đà, this pure life must surely be an excellent teaching surpassing all others; therefore the Elder followed the Great Śramaṇa Gautama and cultivated the pure life. We too are joyful in mind and wish to go together to the Great Śramaṇa Gautama and cultivate the pure life.”

Da-du-đà then went with these fifty good friends from his former household life to the Buddha. They bowed at the Buddha’s feet and withdrew to sit to one side. Da-du-đà addressed the World-Honored One:

“Supremely Good World-Honored One, when I formerly lived at home, I had fifty friends and acquaintances, both older and younger. All of them are good men, and they all wish to take refuge in the Tathagata. May the World-Honored One, in his great loving-kindness and compassion, expound the essential Dharma and teach, transform, and instruct them.”

The World-Honored One then taught them various teachings in accordance with their needs. When these householders heard the Buddha’s words of instruction, they came to know all phenomena in accordance with reality. All these householders became arhats who had exhausted the outflows, and their minds were completely liberated.

At that time, there were sixty-one arhats in the world: the World-Honored One; the five bhikshus headed by Kiều-trần-như; Da-du-đà; Da-du-đà’s four good friends in Varanasi—Stainless, Good Arm, Complete Fulfillment, and Lord of Cattle—and the fifty great elders who had been Da-du-đà’s lay friends, good men both older and younger who had gathered from various countries.

After liberating these people at the Deer Park in Varanasi, the World-Honored One wished to travel elsewhere to teach and liberate beings. He therefore said to the Elder Da-du-đà:

“Da-du-đà, remain here and do not follow me. Why? From childhood until now, your body has never endured hardship. Moreover, your skin and flesh are delicate, and you cannot bear harsh food or coarse robes. Remain here and receive offerings from your parents, freely making use of fine food and clothing. Your parents are able to provide offerings for you.”

Obeying the Buddha’s instruction, Da-du-đà stood respectfully and addressed him:

“We shall follow the World-Honored One’s words and dare not disobey.”

In obedience to the Buddha’s instruction, Da-du-đà remained in Varanasi and did not depart.

At that time, in the city of Varanasi in India, there were also five hundred merchants and householders who had been Da-du-đà’s friends when he lived at home. These merchants had entered the sea in search of precious jewels. After returning, they asked where Da-du-đà was staying. Upon inquiry they learned that Da-du-đà had followed the Great Śramaṇa Gautama and was cultivating the pure life. Hearing this, they discussed among themselves: “This pure life must be an unsurpassed and wondrous teaching superior to all other teachings. If it were not so, why would the good man Da-du-đà now follow the Great Śramaṇa Gautama and cultivate the pure life? Today we too should go together to the Great Śramaṇa Gautama and seek to cultivate the pure life.”

The five hundred merchants and great householders then went together to Da-du-đà. Upon arriving, they said to him:

“Worthy Da-du-đà, we have not seen one another for a long time. We brothers went into the sea and have only now returned home. We heard that you had left the household life, and so we came together to inquire after you. Are you peaceful and happy? Are you free from affliction?”

They warmly comforted one another with many gracious words. After exchanging greetings, they respectfully withdrew and stood to one side.

The five hundred merchants and householders said to the Elder Da-du-đà:

“Worthy Da-du-đà, life here is exceedingly good.”

Da-du-đà replied:

“So it is, so it is. Life here is exceedingly good.”

Thereupon, the five hundred merchant leaders and householders followed the Elder Da-du-đà, abandoned lay life, left the household life, and received full ordination. Yet even after a considerable time had passed, they had not attained the path.

The World-Honored One traveled through various countries teaching beings and later returned to dwell at the Jeta Grove Monastery in the city of Shravasti. By then, the Elder Da-du-đà had stayed at the Deer Park for a considerable time. At the end of the rains retreat, he and the five hundred bhikshus left the Deer Park. Hearing that the Buddha was then dwelling at the Jeta Grove Monastery and wishing to see him, these visiting monks went to Jeta Grove. The resident bhikshus received their bowls, robes, and towels, and consequently there was much bustling, noise, and loud speech in the dwelling rooms.

Although the World-Honored One knew what was happening, he nevertheless asked the Elder Ānanda:

“Ānanda, why is there such loud, bustling noise in those rooms today?”

Venerable Ānanda addressed the Buddha:

“Tathagata, World-Honored One, five hundred visiting bhikshus have now arrived, led by the Elder Da-du-đà. Seeing the visiting bhikshus arrive, the resident bhikshus exchanged greetings with them and received their robes and bowls to store in the rooms; therefore, loud voices arose.”

The World-Honored One then said to Venerable Ānanda:

“Elder Ānanda, it is now time for you to summon the visiting bhikshus to me.”

Obeying the Buddha’s instruction, the Elder Ānanda went and informed the visiting bhikshus:

“Visiting bhikshus, the World-Honored One now summons all of you.”

When all the visiting bhikshus heard Ānanda say this, they replied to Venerable Ānanda:

“We shall respectfully obey your instruction.”

In obedience to Venerable Ānanda’s instruction, the five hundred visiting monks went together to the Buddha, bowed at his feet, and after paying homage withdrew to stand to one side. Having withdrawn to one side, the visiting bhikshus all stood silently.

The World-Honored One then said to the visiting bhikshus:

“Why did you speak so loudly, like worldly people quarreling and shouting, ‘Ho! Ho! Ha! Ha!’ That sound resembled fishermen shouting as they chased after fish together. Bhikshus, you should return to the place from which you came. You may not remain here with me. I expel you from this place.”

When the five hundred newly arrived visiting bhikshus heard the Buddha speak thus, they said together:

“We shall follow the Buddha’s instruction.”

Having heard the Buddha dismiss them, the five hundred visiting bhikshus bowed at his feet, circumambulated him three times, took their leave, and departed. Carrying their robes and bowls, they left the monastery and went to the bank of a river called Bà-la-cù-ma-đế (rendered in the Sui translation as Lord of Graceful Beauty). On the bank of this river of Graceful Beauty, they practiced diligently day and night without rest.

During the first and last watches of the night, they neither lay down nor slept. Applying their minds with courage and firmly aspiring to cultivate, they sought to realize the Dharmas that establish one upon the path. They applied themselves without rest, and before long their cultivation bore fruit.

These good men had abandoned lay life and left the household life through right faith. They devoted themselves to cultivating the unsurpassed pure life and completed the work of practice. Directly before them, they perceived the true characteristics of phenomena and attained supernormal powers.

They immediately eliminated all fetters and proclaimed for themselves: “Birth and death have ended; the pure life has been fulfilled; what had to be done has been done; there will be no further birth in a later existence. We have directly realized and known this for ourselves.” All these elders became arhats, their minds completely liberated and free from fear.

At that time, the World-Honored One stayed briefly at the Jeta Grove Monastery in Shravasti. He was about to travel through the remaining villages, proceeding gradually from one village to another. When he reached the city of Vaishali, he went toward the Monkey Pond. On its bank stood a grass monastery, and he rested there.

One day, when the sun had begun to decline, the World-Honored One arose from meditation, left the grass monastery, and went to an open place, where he spread out his sitting cloth and sat down. The bhikshus surrounded him on the left and right, before and behind. The World-Honored One then said to the Elder Ānanda:

“Elder Ānanda, I see a brilliant radiance on the bank of the Bà-la-cù-ma-đế River, where five hundred bhikshus are staying.”

The Buddha said this three times. He then told Venerable Ānanda, “Go and summon those bhikshus to see me.”

Hearing the Buddha’s command, Venerable Ānanda went to a young bhikshu and said to him:

“Excellent, Elder! Go quickly to the bank of the Bà-la-cù-ma-đế River, where the bhikshus are staying. Say to those elders: ‘The World-Honored One wishes to see you. If you deem the time appropriate, you should quickly come to see the World-Honored One.’”

When the young bhikshu heard the Elder Ānanda’s instruction, he replied to Venerable Ānanda:

“I shall respectfully obey the Venerable One’s instruction.”

The young elder bhikshu then departed with great speed, in the brief time it takes a strong man to extend his bent arm. So it was, so it was: the young bhikshu vanished from the city of Vaishali and appeared on the bank of the Bà-la-cù-ma-đế River among the bhikshus there. Upon arriving, he said to them:

“Excellent, elders! If you deem the time appropriate, the World-Honored One wishes to see you. You should know this and quickly go to attend upon the World-Honored One.”

The bhikshus on the riverbank replied to the young bhikshu:

“We shall obey the Elder’s instruction and dare not disobey.”

Having heard the young bhikshu speak thus, in the brief time it takes a strong man to extend his bent arm, all the bhikshus vanished from the bank of the Bà-la-cù-ma-đế River and appeared at the grass monastery beside the Monkey Pond in the city of Vaishali.

At that time, the World-Honored One had entered the Immovable samadhi. The Elder Da-du-đà and the five hundred bhikshus also entered the Immovable samadhi. During the first watch of the night, Venerable Ānanda rose, bared his right shoulder, adjusted his robes, joined his palms toward the World-Honored One, and said:

“May the World-Honored One be informed that the first watch of the night has arrived. He may now inquire after and comfort the visiting bhikshus.”

Thus it continued until midnight, when Venerable Ānanda again made his request. The World-Honored One remained silent and said nothing. When the third watch had ended, Venerable Ānanda again made his request, but the World-Honored One still remained silent.

At the end of the night, shortly before the wake-up drum was to sound and the morning star was about to rise, the Elder Ānanda again stood up, bared his right shoulder, adjusted his robes, joined his palms toward the World-Honored One, and said:

“May the World-Honored One be informed that the end of the night has arrived. Before long the wake-up drum will sound, and the morning star is about to rise. World-Honored One, you may now instruct and comfort the visiting bhikshus. I fear that, having sat for so long, their bodies may be weary.”

The World-Honored One then said to Venerable Ānanda:

“Elder Ānanda, you do not understand this matter. Why is that? Elder Ānanda, if you understood it, you would not have made this request, for this right concentration is not within your sphere of realization. Why? Ānanda, I have entered the Immovable right concentration. These five hundred visiting bhikshus, together with the Elder Da-du-đà as their leader, have also entered the Immovable right concentration. I myself know that this is so.”

The World-Honored One then uttered verses in the voice of a lion’s roar:

They have crossed the mire of desire and affliction;
The thorns of the fetters have all been uprooted.
Where craving and delusion are entirely destroyed,
They dwell no longer within the round of pain and pleasure.

Having crossed over and reached the farther shore,
Only such ones are truly courageous.
They are called bhikshus who have destroyed all evil;
They are also called those completely liberated.

After the World-Honored One had spoken these verses, the five hundred bhikshus regarded the matter as rare and unprecedented. Because this sense of wonder arose in them, they said together:

“Elders, this is truly rare! The Elder Da-du-đà possesses great supernormal powers, for he has enabled all five hundred of us bhikshus to become like Da-du-đà. Formerly, when we lived at home, we were his friends; now we are also equal to him. His parents and relatives all possess merit and virtue.”

The five hundred bhikshus then became doubtful and wished to ask the World-Honored One for an explanation. They therefore addressed the Buddha together:

“World-Honored One, what roots of goodness did the Elder Da-du-đà plant in the past that, in the present, he lived in such a wealthy and meritorious household, possessed such abundant property and precious jewels, had livestock in such abundance, and was born into such a prosperous family? Why, when he was newly born, did a jeweled parasol appear to shade his body? Why did his parents build three mansions for him?

What karma did he create in the past to receive such recompense today? Moreover, why did he perceive beautiful maidens as corpses, and through what causes did he encounter the Buddha, leave the household life, receive full ordination, and become an arhat? Through what causes did both his mother and his wife attain the noble Dharma?

Through what causes and conditions did his friends, relatives, and the merchant leaders from the royal cities of various countries become five hundred bhikshus and together attain arhatship on the bank of the Bà-la-cù-ma-đế River?”

Having asked these questions, they all remained silent.

The World-Honored One then said to the five hundred visiting bhikshus, “Bhikshus, listen attentively! I recall that, in the past, in this city of Varanasi, there was a man who was about to undertake many commercial ventures. He thought: ‘If this undertaking succeeds, I shall undertake another. When that other undertaking succeeds, I shall undertake yet another. If all these undertakings succeed, I shall then prepare an abundance of excellent food and drink, including foods both soft and solid, with everything complete, and offer them to śramaṇas or brahmins so that they may eat and drink their fill.’”

Because of the causes and conditions of wholesome karma and his courageous determination, this man accumulated much merit, and all his commercial ventures succeeded. Seeing that his undertakings had succeeded, he rose early one morning and prepared an abundance of solid and soft foods and drinks. Bringing all this food and drink to the city gate, he arranged it there and thought: “At this city gate, whichever śramaṇa or brahmin I encounter first, I shall offer him this abundance of solid and soft food and drink.”

At that time, outside the city gate lived a pratyekabuddha named Na-dà-la Thi-khí (rendered in the Sui translation as Flourishing Topknot), who frequently stayed in Varanasi. Early that morning, this Venerable Pratyekabuddha donned his robe, took his alms bowl, and walked slowly toward Varanasi to seek alms.

The merchant saw that the Pratyekabuddha’s deportment was calm and composed. His walking and standing were dignified; his steps were measured and never crooked. He did not glance to either side but walked slowly, looking straight ahead. He guarded his deportment, moving neither too quickly nor too slowly. His attire was fitting, and his inward and outward bearing was disciplined, so that everyone delighted in beholding him. Seeing this, the merchant’s mind became pure and exceedingly joyful, and he offered food to the Pratyekabuddha.

The Pratyekabuddha then thought: “I have received a gift of delicious food, but the time for eating has not yet arrived. Since there is still time, I should sit in meditation, unify my mind, and establish mindfulness.” Having thought thus, he withdrew and went directly to the riverbank. There he found a tree, sat cross-legged beneath it, straightened his body, established his thoughts in right concentration, and remained single-mindedly still, unmoving and undisturbed.

At that time, the king who ruled Varanasi was named Bà-lam-ma-đạt-đa (rendered in the Sui translation as Brahma Virtue). Having prepared his chariots and four divisions of troops, he proceeded out through the city gate. Just then, a man from a village, carrying a parasol in his hand, came from the opposite direction. Seeing King Brahma Virtue approaching from afar, the man thought: “I must avoid him and not allow the king to see me.”

Having thought thus, he stepped off the road and took another path. This branch path led to the riverbank at Varanasi. He followed the river downstream and, before he had gone far, suddenly saw a Pratyekabuddha seated cross-legged beneath a tree on the riverbank, contemplating with right mindfulness and keeping his body motionless. Because the sunlight fell upon the Pratyekabuddha’s body, his whole body was drenched in sweat. Seeing this, the man thought: “This sage must be one who observes pure morality and will certainly realize the true characteristics of phenomena. Now the sunlight is shining upon his body, making him uncomfortably hot.” Having thought thus, the man approached with the parasol in his hand and held it above the Pratyekabuddha’s body to shade him.

The Pratyekabuddha knew that the time for the meal was approaching and thought: “My time to eat has arrived. I should emerge from meditation and rise.”

When the Pratyekabuddha emerged from meditation, he suddenly saw a man holding a parasol to shade his body. Seeing him, and out of compassionate regard for the man, the Pratyekabuddha leapt into the air and manifested eighteen transformations. While in the air, he transformed his posture and actions, moving back and forth: sometimes kneeling, standing, lying down, or sitting; sometimes emitting hot smoke or radiating light; sometimes producing water, rising upward, or sinking downward; sometimes disappearing and sometimes appearing. Thus the Pratyekabuddha displayed immeasurable and boundless supernormal powers.

The man then gave rise to pure faith in the Pratyekabuddha Na-dà-la Thi-khí. Joining his palms, he bowed with utmost sincerity and made this vow: “May I in a future life encounter a noble being such as this, or one even more exalted. Having encountered him, may I quickly realize the teachings he expounds. May I never fall into an evil realm in future lives.” The man then invited the Pratyekabuddha:

“Please accept a meal from me.”

He then asked:

“Venerable One, where are you presently dwelling?”

The Pratyekabuddha replied:

“I dwell at that place... I am going to that region...”

Afterward, the man sought out the grass hut where the Pratyekabuddha lived. Upon arriving, he sprinkled water and swept both inside and outside, plastered the hut with mud, and cleared away the grass and refuse. He then asked the Pratyekabuddha’s permission:

“I wish to offer you the four requisites. Whatever you need, I shall provide in full, including robes, food, and so forth.”

Having thus served the Pratyekabuddha, he returned home and related the foregoing events to his parents, wife, children, and relatives:

“I saw a sage of such a kind, whose moral discipline and conduct are such, and who is so pure and has realized such wondrous Dharma. If you deem the time appropriate, you should go there, make offerings to him, and honor him.”

After hearing this, his parents, wife, children, friends, and relatives all went together to the Pratyekabuddha Na-dà-la Thi-khí and respectfully made offerings to him with pure minds.

After a short time, the man gave rise to this wholesome thought: “Life at home is gravely perilous because one is bound by afflictions, whereas leaving the household life brings great peace, joy, and the unconditioned liberation. While living at home, one cannot complete the work of liberation, become entirely stainless, or become entirely undefiled. Throughout this entire life, it is impossible to attain complete purity and stainlessness. Therefore, I should go to that sage and ask to leave the household life.” Having thought thus, he went to the Pratyekabuddha Na-dà-la Thi-khí and said:

“Excellent, great sage! Please permit me to leave the household life.”

The Pratyekabuddha did not consent. The man requested a second time and then a third:

“Excellent, great sage! Please permit me to leave the household life.”

Because the man had requested three times, the Pratyekabuddha Thi-khí regarded him compassionately and said:

“Good man, if today you wish to leave the household life, not far from here there is a non-Buddhist ascetic named Ba-lê-bà-la-xà (rendered in the Sui translation as Practice, Practice Again). You should go there and cultivate the discipline of body and mind. Let that become a cause and condition for your leaving the household life within the true Dharma in a future existence. You should pray that, in the future, a Buddha named Shakyamuni Tathagata will appear in the world. Vow to encounter that Buddha, and having encountered him, do not let the opportunity pass. Within the Tathagata’s teaching, leave the household life and vow to separate yourself from all suffering.”

The man then obeyed the words of the Pratyekabuddha Na-dà-la Thi-khí and followed them without daring to disobey. He invited the Pratyekabuddha to accept his offerings of the four requisites for the remainder of his life. The Venerable Pratyekabuddha Na-dà-la Thi-khí remained in the world according to conditions, and when his lifespan was complete, he entered nirvana. Seeing that the Pratyekabuddha had entered nirvana, the man gathered all his relatives, enshrouded the Pratyekabuddha’s body, and held a cremation offering in accordance with the Dharma. That is, he built a stupa to enshrine the relics. Atop the stupa he constructed a downward-facing circular wheel, hung jeweled bells, banners, and parasols, and continuously offered fragrant flowers and burning lamps.

After making offerings to the Buddhas for a period of time, the man left the household life within the teaching of the non-Buddhist ascetic Bà-la-bà-la-xà. Having left the household life, he entered the forest to cultivate and customarily went into Varanasi every morning to seek alms for his daily sustenance.

One day, while entering Varanasi to seek alms and passing through a certain forest, he suddenly saw the corpse of a woman who had died from a grave illness. Her skin had turned blue and was nearly decomposed, and maggots crawled through every orifice of her body. Seeing this, he stood beside the road and examined it carefully.

He gave rise to the perception of impurity and then departed. He fixed his mindfulness upon the impurity of the body and never forgot it. By continuously and arduously cultivating this contemplation, his mind attained the four dhyanas.

He also made this vow: “In a future life, may I encounter the appearance in the world of the Buddha Shakyamuni. On the day I meet that Buddha, may I become a young disciple beside him, leave the household life, and cultivate the pure life. Having heard the teachings expounded by the Tathagata, may I quickly realize them.”

He lived out his lifespan in the world and then passed away. After death, he was born in the Brahma Heaven. From the Brahma realm he descended and was born among human beings. Passing through many kalpas in this way, in his final body he was born into the household of an exceedingly wealthy great householder in the city of Varanasi. That householder possessed abundant money and property, garments and precious jewels, and lacked nothing whatsoever.

The World-Honored One then further said to the bhikshus:

“There are still other causes and conditions, which I shall explain fully.

“Also in this city of Varanasi there was a country named Kashi, whose king was named Kỳ-lê-thi (rendered in the Sui translation as Emaciated). After the Buddha Thi-khí entered nirvana, King Kỳ-lê-thi used the seven treasures—gold, silver, crystal, vaidurya, agate, coral, and amber—to build a stupa as an offering. Outside it, he built a stone enclosure surrounding the jeweled stupa.

The stupa was one yojana high and half a yojana wide. The stupa built by King Kỳ-lê-thi was named Đà-xa-bà-lê-dà (rendered in the Sui translation as Ten Characteristics). As for the stupa’s wheel ornaments: the first tier was made by King Kỳ-lê-thi; the second tier by the king’s chief queen; the third tier by the king’s eldest son; the fourth tier by the king’s daughter, Princess Ma-lê-ni (rendered in the Sui translation as Little Garland); the fifth tier by King Kỳ-lê-thi’s second son; the sixth tier by King Kỳ-lê-thi’s third son; and the seventh tier by King Kỳ-lê-thi’s second son.

“Bhikshus, you should know that the third son of King Kỳ-lê-thi, who at that time constructed the sixth tier of the stupa to enshrine the relics of the Buddha Kashyapa, the Unsurpassed, Perfectly Awakened One, is now the bhikshu Da-du-đà.”

The Buddha said to the bhikshus:

“In a past life, he held a parasol to shade a Pratyekabuddha and adorned the brilliant wheel ornament upon the relic stupa of the Buddha Kashyapa. Because of this, he now received the recompense that, immediately after his birth, a jeweled parasol naturally appeared above his head.

“Moreover, in the past Da-du-đà created the karma of building a grass hut for the Pratyekabuddha Na-dà-la Thi-khí and offered him all kinds of provisions, including robes, food, and drink. Therefore, he now received the recompense of birth into a wealthy family. When he came of age, his parents built three mansions for him, and he freely enjoyed the resulting blessings.

“Moreover, in the past Da-du-đà created wholesome karma when he saw the corpse of a woman in the forest, gave rise to the perception of impurity, and constantly kept the impurity of the body in mind. Therefore, he now received the recompense that, while living at home, he perceived beautiful maidens as though they were a charnel ground.

“Moreover, in the past Da-du-đà created wholesome conditions by making this vow before the Pratyekabuddha Na-dà-la Thi-khí: ‘In life after life, may I never be born in an evil realm.’ Through the power of this wholesome karma, in later lives he did not pass through the evil destinies. He was born only from a heavenly realm into the human realm or from the human realm into a heavenly realm, where he enjoyed peaceful and joyful recompense.

“Moreover, in the past Da-du-đà made this future vow before the Pratyekabuddha Na-dà-la Thi-khí: ‘May I encounter a venerable great sage such as this, or one even more supreme. If that Venerable One expounds subtle and wondrous essential teachings, may I hear and retain them all, and having heard them, may I realize them.’ Through the power of that merit, he now received the blessing of encountering me, the Supremely Excellent World-Honored One. Within my teaching, he left the household life and attained the fruit of arhatship with the outflows exhausted.

“Moreover, in the past, when Da-du-đà first encountered the Pratyekabuddha Na-dà-la Thi-khí, joy arose in his mind. Because of that joy, he returned home and told his parents, wife, children, and six classes of relatives, praising and extolling the many virtues of the great sage, the Pratyekabuddha Na-dà-la Thi-khí. When his friends and relatives heard this praise, their minds became joyful, and their reverence and faith increased greatly.

Together they prepared various offerings, went to the Pratyekabuddha, paid homage, and fully presented the four requisites. Because of that wholesome karma, they now received the recompense that the parents, wife, children, friends, and relatives of the Elder Bhikshu Da-du-đà all attained the noble Dharma within my teaching. Furthermore, the good friends and acquaintances from Da-du-đà’s former household life became the five hundred bhikshus who stayed for a long time beside the Bà-la-cù-ma-đế River and all attained arhatship.

In the past, each of those who encountered the Pratyekabuddha made the same vow with a united mind, planting such wholesome karma before the great sage and noble being. Therefore, today they have received this recompense.”

The World-Honored One then spoke these verses:

Those who thus make offerings to true noble ones
Attain great rewards beyond all reckoning.
To Pratyekabuddha Thi-khí and the World-Honored One,
And to arhats who have exhausted the outflows;

And also to the One Possessing the Ten Powers,
Complete in fearlessness and splendid marks,
To noble sages of wisdom, great loving-kindness, and compassion—
Their resulting rewards shall never be exhausted.

Making offerings to fields of merit—the Buddha and pratyekabuddhas,
And to the liberated assembly of shravakas—
They presently receive rewards among gods and humans,
And afterward realize the quiescence of great nirvana.