佛本行集經

Chapter 42: TA-VI-DA GOES FORTH

(Part 2)

At that time, Ta-vi-da the Parivrajaka asked the great master of treatises Purana Kasyapa about all the meanings stated above, such as: “What is called a bhiksu? What is called a seeker of the Path?” Ta-vi-da questioned Kasyapa with such words. Upon hearing the questions, Kasyapa’s mind became confused, and he could not answer.

Because he did not understand the meaning of Ta-vi-da’s questions, three expressions appeared plainly on his face: he knitted his brows, scowled, and wrinkled his forehead. Filled with resentment, anger, and rage, he could not utter a single word. Ta-vi-da the Parivrajaka thought: “This elder cannot explain even the slightest meaning of my questions.

Moreover, he has misunderstood my intent and is unable to explain it. His speech falters, and he becomes still more ashamed and resentful. Alas, how truly incompetent!”

Ta-vi-da the Parivrajaka then became disillusioned, left Purana Kasyapa, and went to Makkhali Gosala and the Nirgrantha. After meeting the Nirgrantha, exchanging courteous greetings, and making polite inquiries, Ta-vi-da the Parivrajaka asked him the same questions as above: “What is the meaning of bhiksu? What is called seeking the Path?” When questioned in this way by Ta-vi-da, the Nirgrantha’s mind became confused, and he could not answer.

Ta-vi-da thought: “These elders do not understand even the slightest part of these meanings. Faced with my questions, their minds become obscure and confused, and they cannot comprehend them. They also grow angry... just as stated above.” Ta-vi-da then thought again: “Is there anyone in this world, whether a sramana or a brahmin, whom people honor as an arhat possessing all true wisdom? If there is such a person, I shall go and ask him about the doubts in my mind. If he can answer, I shall bow to him, make offerings to him, and attend upon him day and night without ever leaving.”

At that time, Ta-vi-da the Parivrajaka further thought: “There is now a sramana in the Deer Park, the former dwelling place of the seers, near the city of Varanasi. People regard this sramana as a greatly wise arhat of exceptional intelligence. I shall go to this arhat and ask about my doubts.” He then continued thinking: “The sramanas and brahmins of advanced age and eminent virtue in this land have cultivated the pure life for many years up to the present.

They serve as royal preceptors to kings, and people honor them all as great arhats of exceptional intelligence and wisdom. They include Purana, Kasyapa, the Nirgrantha, and others. Even they did not know the answers to my questions, much less this sramana, who is young and has not long since gone forth.

If I go to question him, how could he possibly answer?” Ta-vi-da then reconsidered: “I must not slight him; I must not slight that sramana. Why? Who knows whether a young sramana may possess keen intelligence and wisdom?

How could I measure him? Therefore, I should go to the sramana in the Deer Park and ask about the doubts in my mind.”

Ta-vi-da the Parivrajaka then went to the Buddha. From afar he saw the Blessed One, like stars adorning the night sky, teaching the Dharma to the great assembly. Upon seeing him, he became deeply confident: “This is indeed the Blessed One, the Tathagata, the Unsurpassed Perfectly Enlightened One, of whom I have heard without error.” Ta-vi-da immediately approached the Buddha. Having come before the Blessed One, he greeted him with courteous and skillful words and exchanged inquiries with him. When these greetings were concluded, he withdrew and sat to one side. Ta-vi-da the Parivrajaka then questioned the Buddha in verse:

I am the seeker Ta-vi-da,

Who has come here from far away,

Bearing doubts to ask the Greatly Wise One;

I humbly pray that you explain them clearly.

If the doubts within my mind can be dispelled,

Please explain each matter to me in detail,

Answering every question in its proper order,

Clearly and without error or falsehood.

After speaking these verses, Ta-vi-da stood silently. It is the constant Dharma of all Buddhas that they possess three kinds of supernormal power and, on seeing someone capable of being liberated, liberate that person. These three kinds of supernormal power are: first, the supernormal power of manifestation; second, the supernormal power of instruction; and third, the supernormal power of guiding conduct.

The Blessed One knew the doubts in the mind of Ta-vi-da the Parivrajaka and therefore replied to him in verse:

Ta-vi-da, you have come from afar,

Your mind filled with doubts you wish to ask Me.

Ask them now, and I shall explain;

Whatever you wish to ask, I shall answer.

I shall answer your questions without error or falsehood.

Ta-vi-da, ask them now;

Question freely and do not hesitate;

I shall explain each question clearly.

When Ta-vi-da the Parivrajaka heard the Blessed One speak these verses, he thought: “Previously, I questioned sramanas and brahmins who were advanced in age and eminent in virtue, who had long since gone forth, who were fit to serve as royal preceptors, and whom the world honored as wise and intelligent arhats. Yet when I asked my questions, they all became confused and could not answer. Ashamed, they displayed upon their faces the three signs of anger: knitted brows, a scowl, and a wrinkled forehead.

They could not utter a single word.” Ta-vi-da the Parivrajaka then considered it extraordinary: “This great sramana does not become angry or enraged at my questions. On the contrary, his countenance grows still more radiant and joyful. His expression does not change but becomes even more cheerful.

He has promised to answer my questions. I see that his faculties are calm and collected, without error.”

Knowing this, Ta-vi-da became exceedingly glad and delighted. Joy filled his entire body beyond restraint. With a joyful mind, he asked the Buddha about his doubts in verse:

What is called a bhiksu, O Great Sage?

What do the noble ones subdue?

What must one know to be called awakened?

I humbly pray the Blessed One to answer.

The Blessed One replied to Ta-vi-da in verse:

Practicing austerities without hindrance, seeking awakened wisdom,

Passing beyond every net of doubt and proceeding toward nirvana,

Abandoning both existence and nonexistence,

One whose pure life has ended the outflows is called a bhiksu.

Abandoning everything and practicing right mindfulness,

Living in the world without killing,

Completely pure and undefiled,

Freed from bondage—this is called being subdued.

Gathering in both the inner faculties and outer objects,

To subdue them thus is true rectitude;

Disenchanted with both this life and the life to come,

Seeking the fruit of nirvana—this is called good conduct.

Throughout many kalpas practicing austerities,

The two courses of birth and death follow karmic causes;

When defilement is no more and bonds are left behind,

The realm of samsara ends and awakening arises.

When Ta-vi-da the Parivrajaka heard the Buddha speak thus, he rejoiced exceedingly and then questioned the Buddha in verse:

What is called cultivating the pure life?

What must a purified sramana be like?

What must one subdue to be called greatly wise?

I now pray the Sugata to answer.

The Blessed One again answered Ta-vi-da’s questions in verse:

Freed from the stains of wrongdoing and without bondage,

Dwelling completely in meditative concentration,

Alone crossing beyond the ocean of afflictions—

Such a noble person is said to live the pure life.

Accumulating merit and abandoning what is wrong,

Knowing the afflictions of the present and the future,

With all the sufferings of birth and death no more—

One who realizes this is called a sramana.

When every karmic recompense has been extinguished,

Throughout all the inner and outer worlds,

And neither devas nor humans can assail one,

This is called purity of body.

When afflictions are no more and every bond is ended,

Throughout all places in the inner and outer worlds,

And greed, delusion, and anger have all been transcended—

The Buddha calls such a one greatly wise.

At that time, after hearing the Buddha answer in this way, Ta-vi-da the Parivrajaka continued to ask in verse:

What do the Buddhas take as a field of merit?

What is it to understand skillful means?

What kind of seer is called a Great Sage?

I humbly pray the Blessed One to answer.

The Blessed One again replied to Ta-vi-da in verse:

Clearly knowing every realm,

Worthy to receive offerings from devas and Brahmas,

No longer dependent upon karmic recompense—

One who has attained this is a field of merit.

Recompense arises from the root of karma;

The karma of Brahmas and devas differs.

Using the powers of patience to remove the roots of karma—

Only one who attains this possesses good wisdom.

Distinguishing this and that through causes of purity,

Throughout the entire inner and outer world,

Without self, attachment, or fixed abode—

Such is skill in means.

Clearly knowing the existence and nonexistence of all dharmas,

Clearly knowing the inner and outer worlds everywhere,

Always receiving the reverence of humans and devas,

Unhindered in liberation—such a one is called a seer.

At that time, after hearing the Buddha answer in this way, Ta-vi-da the Parivrajaka asked the Buddha in verse:

What must one attain to be called learned?

What are accordance and diligence?

Why is one called a great naga?

I humbly pray the Blessed One to answer.

The Blessed One again answered Ta-vi-da’s questions in verse:

Hearing and knowing all dharmas,

Including merit, wrongdoing, blessings, and virtue,

Passing beyond doubt and ending suffering,

Unattached to anything—this is called being learned.

Name and form are causes founded on falsity;

The inner faculties and outer objects are roots of suffering.

Being liberated from all such things—

The Buddha calls this a mind in accordance.

Far removed from every condition for wrongdoing,

Escaping the suffering of hell through courageous effort,

Freed from everything and clinging to nothing—

Only such a person is called diligent.

One must leave far behind craving for the world,

And completely sever both samsara and liberation;

When all outflows are destroyed and suffering is ended,

One who attains this is called a naga.

Ta-vi-da then heard the Buddha answer in this way and asked him in verse:

For what reasons is one called a recipient?

Why is a noble one said to have gone beyond?

For what conditions is one called a seeker of the Path?

I ask the Blessed One to answer.

The Blessed One again replied to Ta-vi-da in verse:

Thoroughly understanding every section of the Vedic treatises,

Whether among sramanas or brahmins,

Comprehending and realizing them all—

Such a person receives all their teachings.

Cutting off wrong views and severing the net of doubt,

The wise no longer enter a womb;

The three marks of deluded conception have been destroyed,

And one without discrimination is called noble.

Realizing every Dharma and supernormal power,

Knowing that all dharmas are equal,

Reaching the Sugata’s state within the world—

One who knows this is said to have gone beyond.

All the painful recompenses of dharmas,

Whether above, below, or in between,

And every realm of name and form are fully penetrated;

One who attains this is called a seeker of the Path.

At that time, all the meanings about which Ta-vi-da the Parivrajaka questioned the Blessed One were answered to his satisfaction. Rejoicing greatly, he bowed at the Buddha’s feet, joined his palms, gazed upon him, and praised the Blessed One:

“Excellent, Blessed One! The sixty-two doctrines in the world are all useless; all such teachings in the world are false. I now take refuge in the Unsurpassed Blessed One. Only the Blessed One distinctly knows all dharmas. He is the Great Man. Only the Blessed One clearly teaches the dharmas; only the Blessed One clearly knows all paths; only the Blessed One has crossed the ocean of suffering; only the Blessed One has completely ended the outflows; only the Blessed One possesses exceedingly great awe-inspiring virtue; only the Blessed One possesses abundant wisdom; only the Blessed One has realized unsurpassed perfect enlightenment.”

Ta-vi-da then spoke verses of praise:

I bow before the Great Man,

Whose radiant knowledge and conduct shine everywhere;

For humans and devas throughout the cosmos,

He opens the gate of amrta and beats the Dharma drum.

In former times, my mind held many doubts;

Only the Blessed One has enabled me to understand.

The Blessed One is the Great Awakened Seer,

Who has swept away every speck of dust and defilement.

In the future he will assume no further body;

All karmic causes have been extinguished.

The Blessed One has reached the place of coolness;

With a purified mind, he practices contentment.

Therefore, the Blessed One is like the king of nagas.

The supreme Great Man proclaims golden words;

All devas, together with Sakra,

And seers and noble ones wish to hear them.

The Blessed One is truly and genuinely awakened.

The Blessed One skillfully teaches beings everywhere;

The Blessed One has subdued the armies of Mara;

The Blessed One has completely severed all fetters.

You have liberated yourself and also deliver others;

Your mind is equal toward wrongdoing and merit.

You have transcended everything and cling to nothing;

You clearly know the world of devas and humans.

Only the Buddha, the Most True, the Unsurpassed Honored One,

Has passed beyond all false paths;

Every cause producing outflows has been destroyed.

Like the bright full moon on the fifteenth night

Among all the stars throughout space,

Thus do you illuminate the world,

With its life spans, name and form, and kinds of consciousness.

Among the people dwelling in Rajagrha

There is a mountain named Vipula,

Whose beautiful scenery surpasses all other mountains;

And the Snow Mountain likewise surpasses all mountains.

Space is exceedingly high and difficult to traverse to its limit;

Rivers and ocean waters are deepest of all;

Among the stars, the moon shines with peerless brilliance.

If one wishes to rely upon the One Who Subdues,

One should take refuge only in the Unsurpassed Honored One,

Take refuge in the Supremely Victorious One in the world,

Take refuge in the Trainer who surpasses humankind,

Take refuge in the Sugata, the Unsurpassed Honored One,

Take refuge in the Most True, whom none can equal.

Just as fire is supreme in sacrificial rites,

And incantations foremost in speculative doctrines,

As the king is most powerful among the people,

And the great ocean is vaster than all rivers,

As among the stars only the moon shines brightest,

And the sun alone possesses the strongest light,

Throughout the six destinies above and below, wholesome and evil,

That is, throughout all worlds of the three realms,

Among devas, humans, sentient beings, and every kind of creature,

Only the Blessed One is supreme.

Therefore, I now join my palms in reverence

And bow my head and face before the Unsurpassed Honored One.

After speaking these verses in praise of the Tathagata, Ta-vi-da again addressed the Buddha:

“Excellent, Blessed One! I humbly pray that the Blessed One, out of compassion and pity, permit me to go forth and receive the full precepts.”

The Buddha then said to Ta-vi-da:

“Welcome! Welcome! Ta-vi-da, come into the Dharma I have proclaimed, wherein all suffering is ended and liberation attained.”

At that moment, the elder Ta-vi-da immediately became a bhiksu fully endowed with the complete precepts. Not long after going forth and receiving the complete precepts, Ta-vi-da walked, stood, lay down, and sat alone. He kept no company at all and never indulged in attachment.

Guarding body and speech, he did not dare become heedless, and he sought the Path as urgently as one extinguishing a fire upon one’s head. After practicing in this way for a short time, this good man, with right faith and courageous resolve, renounced household life and went forth, seeking the unsurpassed pure life. He clearly saw the marks of all dharmas and personally realized them in his own mind.

The elder declared: “Birth and death are ended for me; the pure life has been fulfilled; I shall assume no further body; what had to be done has been done. Thus do I know for myself.” Having realized this, Ta-vi-da attained arhatship, and his mind was completely liberated. At that time, there were ninety-three arhats in the world, beginning with the Blessed One and ending with Ta-vi-da.

After the Blessed One attained enlightenment, he entered the rains retreat in the Deer Park near Varanasi beginning on the sixteenth day of the sixth month. Including the Buddha, there were only eight persons. By the end of the retreat on the tenth day of the ninth month, there were ninety-three persons in all.

Chapter 43: CONVERTING THE GENERAL

(Part 1)

At that time, people from every direction—from cities, towns, hamlets, villages, and even neighboring countries—spoke among themselves of their desire to go forth and request the complete precepts. They came in groups to Varanasi, approached the Buddha, and said:

“Please permit me to go forth and receive the complete precepts.”

Because of this, the bhiksus became weary from receiving them, while the clamor of those requesting ordination disturbed the tranquility of the Blessed One’s dwelling.

On another occasion, while the Blessed One sat quietly in his chamber, he thought: “People from villages, cities, towns, and neighboring lands are now coming here from the four directions, asking the Tathagata to permit them to go forth and receive the complete precepts. Thus, those wishing to go forth become exhausted from traveling here from distant places and also disturb the tranquility. I can now send the bhiksus to villages and cities in other regions to teach the people. If anyone requests to go forth and receive the complete precepts, they should confer them in accordance with the Dharma.”

Having thought thus, the Tathagata left his chamber in the morning and summoned all the bhiksus. When the great assembly had fully gathered, he proclaimed:

“Bhiksus, you should know that while dwelling quietly in my secluded chamber, I thought as follows... You should go to other regions and, in accordance with the Dharma, permit them to go forth and receive the complete precepts, as stated above. Do not make them suffer the hardship of traveling here from afar and disturb the tranquility.”

After making this proclamation, he repeated:

“I instruct you bhiksus to go to villages and cities in other regions. If anyone comes requesting to go forth and receive the complete precepts, permit that person to go forth and receive them.”

He further told the bhiksus:

“If anyone comes requesting to go forth, you must do the following. First shave off his beard and hair. Next, teach him to put on the kasaya robes of subdued color. When he is properly dressed, instruct him to bare his right shoulder, kneel with his right knee upon the ground before the assembly, join his palms, and bow at the feet of the bhiksus. After bowing, he should rise. Then tell him to squat with joined palms before the bhiksus and teach him to recite: ‘I, named ..., take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha.’ From this day forward, in reliance upon my instruction, if anyone comes requesting to go forth, that person shall receive the complete precepts by reciting the Three Refuges.”

During that summer, the Blessed One was dwelling in the rains retreat at the Deer Park in Varanasi. He told the bhiksus:

“Bhiksus, if you know that I have attained liberation, you must teach devas and humans so that many people in the world may obtain benefit and happiness, and so that people in the world may seek benefit and happiness in lives to come. If you wish to travel to other villages, you may each go alone; there is no need to travel in pairs. Furthermore, bhiksus, when you go to other villages, out of compassion you must assist the multitude.

Teach the Dharma that is good in the beginning, good in the middle, and good in the end, subtle in meaning and complete without deficiency. Bhiksus, you must proclaim the pure life. There are sentient beings with little dust and defilement, few and slender fetters, and mature faculties.

If they do not hear the true Dharma, they will not know the true marks of all dharmas.”

The Buddha told the bhiksus:

“From this day, I shall gradually travel to Uruvilva, to the village of the General, and teach the Dharma to convert its people.”

The Blessed One then spoke in verse:

Bhiksus, I have crossed beyond all suffering;

I have benefited myself and shall benefit others.

Many people still suffer; their suffering must be destroyed.

I shall now give rise to compassion for them.

Therefore, O bhiksus,

Let each of you practice the Path in a different region.

I too shall now depart from here

And proceed toward Uruvilva, to that village.

At that time, Mara Papiyan concealed himself, approached the Buddha, and spoke in verse:

You are bound by the afflictions,

No different from devas and humans.

Already bound by every cord,

Sramana, you have not escaped the net.

When the Blessed One heard this verse, he thought: “These are the words of Mara Papiyan.” He immediately replied in verse:

Long ago I escaped all bonds;

The conditioned existence of devas and humans is no longer mine.

How could my body still be caught in the net?

You have been subdued—what more can you say?

The Blessed One again admonished Mara Papiyan in verse:

All forms, sounds, fragrances, tastes, and tangible objects

Are the five sensual pleasures to which people are intoxicatedly attached.

I have now cast them all away

And subdued the evil Mara Papiyan.

When Mara Papiyan heard these verses, he thought: “The sramana Gautama has discerned my intent.” Mara was deeply distressed and exceedingly remorseful, and suddenly vanished from that place.

The bhiksus then addressed the Buddha:

“Excellent, Blessed One! If someone comes to us and asks, ‘Venerable bhiksus, what are sramanas and brahmins?’ how should we bhiksus answer such a question?”

The Buddha told the bhiksus:

“If someone asks what a sramana or brahmin is, or what a bhiksu who has gone forth should be like, you should know that at that time you must possess right knowledge and use a right mind to contemplate.”

Because of this matter, the Blessed One answered the bhiksus’ questions in order by speaking this verse:

Destroying flattery and self-conceit,

Ending greed, anger, and desire, with no craving for anything,

One’s nature pure and ever thus—

Only such a one is called a sramana or bhiksu.

A brahmin must destroy the outflows;

A sramana must strive diligently and practice austerities.

Completely removing defilement and transcending worldly dust,

One truly goes forth and destroys all evil.

After hearing this verse, the bhiksus again addressed the Buddha:

“Excellent, Blessed One! When we bhiksus go for alms, what should we say? Should we say, ‘Give me food’? Or should we directly say, ‘Please donate food’? By what means should we seek alms?”

The Blessed One told the bhiksus:

“Bhiksus, you should not speak as you have suggested. Why? Because a bhiksu must guard body and mind.” The Blessed One then instructed the bhiksus in verse:

A wise person seeking alms should say nothing,

Nor should he order others to give him food.

A noble one stands silently in right mindfulness;

Only such a bhiksu truly seeks alms.

When a wise person goes seeking alms,

He should stand attentively to one side.

When the donor sees him thus,

The donor knows that the sramana is seeking alms.

The bhiksus asked the Buddha:

“If someone gives us food with a faithful mind and treats us with reverence, what should we bhiksus say? Should we tell that person, ‘You shall obtain goodness and great benefit’? Or should we say, ‘You shall obtain great peace and great merit’? Or should we say, ‘Because I have accepted this food, you shall obtain great merit’? Or should we say, ‘There is no merit’? What should we bhiksus say? We humbly pray the Blessed One to instruct us.”

The Blessed One told the bhiksus:

“You should not speak such words. I shall now skillfully instruct you in what you should say.” The Blessed One said:

Giving increases great merit;

Through patience, there is no enmity.

A good person should cast away wrongdoing;

By abandoning desire, one naturally attains liberation.

Cultivating merit, one always obtains peaceful happiness;

One’s wishes are readily fulfilled, bringing many benefits.

In the present life, one readily attains a tranquil mind;

Later, one realizes the fruit of nirvana.

With this concise verse, the Blessed One taught the bhiksus how to pronounce blessings when receiving food.

Having received these instructions from the Buddha, the bhiksus immediately rose from their seats, bowed at the Buddha’s feet, circumambulated him three times, and then each departed as he wished.

After the bhiksus had gone their separate ways, the spirits of that place—the forest spirits, tree spirits, and spirits of the walking-meditation paths—saw that the forest was devoid of bhiksus and that the ground beneath every tree and each walking path was empty. Remembering and cherishing the bhiksus, they all went to the Buddha and asked in verse:

We spirits truly cherish them;

We see the forest empty of bhiksus.

Where are those learned bhiksus of the Sangha,

Those disciples of Gautama, now?

The Blessed One replied in verse to the spirits who protected the forest and trees:

Having subdued their faculties, the bhiksus

Travel about teaching and liberating sentient beings.

Some have gone to Kosala,

Others to the towns and cities of Vaisali;

Some have gone to the land of Ayodhya,

Others to the great region of Vajra.

They resolve the doubts of the people

And teach the Dharma according to time and circumstance.

After completing the rains retreat in Varanasi, the Blessed One remained there for a short while. Once again, he instructed the bhiksus to travel and teach according to circumstances. The Blessed One also departed from Varanasi and gradually proceeded toward the place where the Tathagata had formerly practiced austerities. This was the village of Uruvilva, where there lived a great brahmin named the General. Upon reaching the region, he followed the old road in order to convert him.

While traveling along the old road, the Blessed One saw beside the way a lush and delightful woodland park. He turned onto a shortcut and went deep into the forest. Passing from one tree to another, he saw a straight and beautiful tree. He went and sat beneath it, remaining there for a day to rest.

At that time, a group of thirty male companions was in the forest. Twenty-nine of them had families, while one young man was unmarried. Although his twenty-nine friends had together sought a wife for him, he had found none to his liking. That day, a courtesan happened to come by. She and the unmarried young man took a liking to each other, so the courtesan and he indulged freely in pleasure and engaged in worldly acts. Waiting until the thirty young men were sound asleep, she selected their valuables and fled.

When the thirty young men awoke, they searched together for the courtesan. They went throughout the forest but could not find her. Suddenly, from afar, they saw the Blessed One sitting beneath a tree. His countenance was beautiful and pleasing, delightful for all to behold. His faculties were subdued and his mind was calm. He had realized the supreme and most excellent Dharma-eye. He was like a magnificent king of elephants and like a great pool filled with cool water. A halo extended a fathom around him, shining like pure gold. His body was complete with the excellent marks, like a sala tree thickly covered in blossoms, and even like the stars in the vault of the dark night sky.

Seeing him, the young men approached the Buddha and said:

“Venerable sir, have you seen in this place a courtesan of such-and-such an appearance?”

The Buddha asked them in return:

“Young men, who is the woman about whom you ask? For what reason did she come here?”

The young men replied together:

“Great and virtuous venerable sir, we are a group of thirty respectable men staying in this forest. Twenty-nine have married, and only one remains unmarried, single, and without a wife. Together we found a courtesan to serve as his wife so that he might enjoy temporary pleasure. Seeing that we had indulged excessively and fallen sound asleep, she stole our valuables and fled. We wish to recover this friend’s belongings and our own, and so we have come here seeking the courtesan.”

The Buddha then told the young men:

“Young men, I ask you: what do you think? At present, should you seek yourselves or seek that courtesan? Which of these two would be more beneficial?”

The young men answered together:

“Excellent, Blessed One! It would be best for us to seek ourselves; we should not go searching for that woman.”

The Blessed One then said:

“Young men, if that is so, please sit down here. I shall teach you the Dharma.”

The thirty young men all addressed the Buddha:

“Yes, Blessed One. We shall follow the noble teaching and dare not disobey.”

All thirty bowed at the Buddha’s feet and then withdrew to sit to one side.

The Blessed One then taught them progressively in accordance with their capacities, speaking of giving, moral discipline, restraint, and other teachings. He taught that all dharmas bear the mark of decay and cessation. Contemplating them in accordance with reality, they realized and knew this.

They were like a clean white garment containing no black threads and bearing no stains, which takes on whatever color one wishes to dye it. Thus it was! Thus it was!

While still seated, these thirty young men became free from dust and defilement and extinguished all afflictions. Within the true Dharma, they attained the pure Dharma-eye: all impure dharmas bear the mark of cessation. Contemplating and knowing this, these good men saw the marks of all dharmas, understood, realized, and entered those Dharma-marks.

They dispelled doubt, were no longer deluded or attached, attained fearlessness, and no longer followed others. After understanding the true Dharma taught by the Blessed One, they all rose, bowed at the Buddha’s feet, and said:

“Excellent, Blessed One! We humbly pray that the Blessed One permit us to go forth and receive the complete precepts.”

The Blessed One then told the good men:

“Good men, come! By entering my teaching and cultivating the pure life, you shall completely end the causes of suffering and extinguish the state of suffering.”

The good men immediately became elders who had gone forth and were fully endowed with the complete precepts. The Blessed One earnestly instructed these elders in the essential teachings of the Dharma, and they once more received the Buddha’s teaching. Before long, these good men, who through right faith had renounced household life and gone forth with the resolve to seek the supreme pure life, personally and directly realized supernormal knowledge. Each declared for himself: “I have obtained the recompense of cultivating the pure life. What had to be done has been done, and I shall assume no further body.” Upon knowing this, all these elders attained arhatship, and their minds were completely liberated.

After teaching and converting these thirty companion elders and enabling them to realize the fruit of the Path, the Blessed One traveled from place to place and passed through a white-leaf forest. Upon arriving, he went deep into the forest, saw a tree that pleased him, felt joy in his heart, and sat beneath it to rest for a day. At that time, sixty men of the Cloud clan happened to pass through the forest. From afar, they saw the Blessed One seated beneath the tree, dignified and pleasing, delightful for all to behold... like the stars in the night sky. Upon seeing him, they acquired pure right faith and rejoiced exceedingly. Because of their joy, they approached the Buddha, bowed at the Blessed One’s feet, withdrew to sit to one side, and remained silent.

The Buddha then progressively taught these sixty men of the Cloud clan the various dharmas, instructing them in the practice of giving, moral discipline, and so forth, until they attained realization. All these elders attained arhatship, and their minds were completely liberated.

After teaching and converting the sixty elder bhiksus of the Cloud clan and inspiring their minds, the Buddha departed from that place and traveled to another region.