佛本行集經

Chapter 46: THE OFFERING OF THE BAMBOO GROVE

(Part 1)

At that time, the Blessed One stayed on Mount Elephant Head for a short while and then gradually journeyed toward the city of Rajagriha. Not long after leaving the village of Uruvilva, he arrived at Rajagriha. There was a grove there called Dharma Rain, which was the dwelling place of seers.

Within that grove were the hermitages of the seers, and in those hermitages lived five hundred ascetics practicing austerities, all of whom had attained spiritual powers. Their hair was white, with only a few sparse strands remaining; their teeth were loose, their backs bent, and the skin of their bodies was mottled with age. The skin of their throats hung down like the dewlap of an ox.

Their faces were gaunt, their bodies decrepit, and they could walk or stand only with the aid of staffs. Their breathing was labored and wheezing. Whenever they tried to rise and walk, they immediately collapsed; even when they wished to take a single step forward, they could not move their feet.

They were nothing but skin and bones, their sinews and frames wasted away. All of them were one hundred years old and could no longer go anywhere. Because these seers had planted roots of goodness in former lives, in this very life, as soon as they encountered the Buddha, they would believe and follow him.

Yet because they had not heard the Dharma, they had not entered nirvana and were then all sitting in meditation inside a mountain cave.

At that time, out of loving compassion and wishing to liberate the ascetic seers, the Blessed One went before the mouth of the cave where they dwelt and spoke these verses to them:

Though someone may utter a hundred statements,
If words, meaning, and expression do not accord,
Better is a single statement than countless thousands
That enables the listener to attain collectedness of mind.

Though someone may utter a hundred verses,
If their wording is broken and their meaning mistaken,
Better is one truly supreme statement;
Having heard it, one naturally attains tranquil concentration.

Though someone fight a thousand battles in one month,
Each time defeating a hundredfold more foes,
One who can take faithful refuge in the Buddha, the Blessed One,
Surpasses the former sixteenfold.

Though someone fight a thousand battles in one month,
Each time defeating a hundredfold more foes,
One who can take faithful refuge in the true Dharma
Surpasses the former sixteenfold.

Though someone fight a thousand battles in one month,
Each time defeating a hundredfold more foes,
One who can take faithful refuge in the entire Sangha
Surpasses the former sixteenfold.

Though someone fight a thousand battles in one month,
Each time defeating a hundredfold more foes,
One who can contemplate the emptiness of the nature of dharmas
Surpasses the former sixteenfold.

Like a child who is always learning,
Whose knowledge is as plentiful as the tips of kusa grass,
One who takes refuge in and reveres the Buddha, the Tathagata,
Surpasses the former sixteenfold.

One who takes refuge in and reveres the jewels of Dharma and Sangha,
And moreover contemplates the thusness of the nature of dharmas—
That person’s faith is truly immeasurable
And surpasses the former sixteenfold.

Suppose someone in the world worships fire,
Serving it solemnly for a hundred years;
If one single-mindedly takes refuge in the Three Jewels,
This merit surpasses the former by countless hundreds of thousands.

Though someone live to a hundred years
And worship the fire deity in a mountain forest,
If one beholds the arrival of a supremely disciplined person
And spends but a little time making offerings to him,
That merit surpasses the worship of the fire deity
Performed completely throughout an entire lifetime.

Though someone live to a hundred years,
Breaking the precepts, the mind never attaining tranquil concentration,
One who steadfastly cultivates patience and diligence,
Though living for only one day, surpasses a hundred years.

Though someone live to a hundred years,
The mind ever deluded and distracted,
One who attains wisdom and meditative concentration,
Though living for only one day, surpasses a hundred years.

Though someone live to a hundred years,
Blind, deaf, obscured, neither hearing nor seeing,
One who can see the Buddha and hear the Dharma,
Though living for only one day, surpasses a hundred years.

Though someone live to a hundred years,
Dull, confused, and without clear awareness,
One who can clearly see the path of birth and death,
Though living for only one day, surpasses a hundred years.

Though someone live to a hundred years
Without understanding the world’s constant change,
One who can understand that the body is unreal,
Though living for only one day, surpasses a hundred years.

Though someone live to a hundred years
Without discerning the world’s place of peace and happiness,
One who can know the realm of serene ease,
Though living for only one day, surpasses a hundred years.

When the Blessed One had spoken these verses of subtle and wondrous meaning, all the ascetic seers heard them, and every one of them attained the six spiritual powers.

Then the ascetic seers emerged from the cave and bowed at the feet of the Buddha, the Blessed One. Having paid homage, they all flew into the sky, relinquished their life spans, and entered nirvana. Water and fire issued from their bodies, cremating them. After their bodies had been consumed, all their relics fell from the sky to the ground.

The Blessed One gathered the relics of the five hundred arhats into a single heap and began to build a stupa. At that time, the bhiksus assisted the Blessed One, carrying earth and stones to construct it. With his wondrous webbed hands, the Blessed One personally built the stupa and adorned its summit with all manner of ornaments for the relics. Thus the stupa was completed, majestic and beautiful to behold.

After the stupa had been completed, the Blessed One and the bhiksus proceeded in stages toward the kingdom of Magadha. His following consisted of one thousand people, all formerly matted-haired brahmin ascetics who had now gone forth. In this manner, they gradually made their way toward Rajagriha.

When the Blessed One and the bhiksus reached Rajagriha, they stayed in the Staff Grove. In that grove was a stupa called Well Established, upon which this verse was inscribed:

At that time the great assembly surrounded him,
As the Blessed One gradually reached Rajagriha.
Within the wondrous grove called the Staff Grove,
The Tathagata wished to make his dwelling there.

At that time, Bimbisara, the lesser king of Magadha from the royal lineage of Foot-Scattering, heard people saying, “The ascetic Gautama, a son of the Sugarcane lineage and a member of the Sakya clan, has renounced household life and gone forth. Today he and his following of precisely one thousand bhiksus, all formerly matted-haired brahmin ascetics who have gone forth, have come together to journey and teach throughout Magadha.

He and his following are presently resting at the Well-Established Stupa in the Staff Grove beside Rajagriha. The renown of this ascetic resounds throughout the world. This Tathagata, Worthy One, Perfectly Enlightened One, Well-Gone One, Knower of the World, Unsurpassed Guide of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One, now has the conditions to teach here.

Moreover, among all the devas, humans, Maras, Brahmas, ascetics, brahmins, and others in the world, the Blessed One employs his own spiritual powers to bring everyone to awakening. After awakening, they declare: ‘Birth and death have ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’ The Blessed One teaches a Dharma that is good in the beginning, good in the middle, and good in the end, with subtle and wondrous meaning.

His teaching alone is complete, ultimate, and pure in this way. Whoever wishes to behold such a Supremely and Perfectly Enlightened One is truly fortunate.” The king thought, “I too should now go to the Great Ascetic and behold the Blessed One.”

King Bimbisara of Magadha ordered that his royal carriage be prepared and splendidly adorned. He then mounted it together with brahmins, elders, and householders. With twelve nayutas of attendants before and behind him, he departed from Rajagriha and traveled toward the Staff Grove to behold the Blessed One.

At that time, there was a courtesan in Rajagriha named Balavadi. Her appearance was lovely and enchanting, without equal in the world, and everyone delighted in beholding her. She was accomplished in every art of dance, song, chanting, and music. Her troupe consisted of sixty-four courtesans, all fully talented. She too heard people say, “An ascetic named Gautama is now in this city. He belongs to the Sakya clan and has gone forth from the royal family.” She therefore thought, “I should go and pay my respects to this ascetic.”

When the courtesan set out to behold the Blessed One, she had barely left her lane when she thought, “I should reach the Blessed One before Great King Bimbisara.” Then she thought further, “King Bimbisara has many people clearing the road for his journey to the ascetic, and his vast company is noisy and crowded. I fear that they will block me and prevent me from passing. I should now break through an unfrequented section of the city wall and hasten to behold the Blessed One first.” Having thought this, the courtesan hired many laborers and told them:

“Whoever quickly breaks through the city wall will receive a great deal of money from me.”

Within a short time, the hired laborers had broken through the wall and cleared away the tiles, stones, thorns, and brambles, making a smooth and level path.

The courtesan Balavadi immediately ordered that her carriage be properly and beautifully prepared. She mounted it, left her house, and traveled directly along the level road to the Well-Established Stupa in the Staff Grove, intending reverently to bow before and behold the Blessed One.

The Blessed One knew the thoughts of the courtesan Balavadi and reflected, “If this courtesan comes to see me first and King Bimbisara arrives afterward and sees her standing before me, the king will become suspicious.” Having thought this, he employed his spiritual power so that the courtesan could not arrive before the king. King Bimbisara, meanwhile, wished to arrive first, but his carriage remained fixed in one place and its wheels could not move at all. Great King Bimbisara became frightened and alarmed, and the hair on his body stood on end. He thought, “What spirit or calamity is obstructing me now and bringing me to such a plight?”

At that place was a deva who knew King Bimbisara’s thoughts. Concealing his form in the sky, he told the king:

“Great King, you need not be afraid. Great King, you have encountered no calamity, nor is this some strange manifestation of spirits. However, you are presently imprisoning an innocent person of such-and-such a name at a certain place in the city of Campa. You should quickly release that person, and your carriage will immediately move.”

When Great King Bimbisara heard the deva speak in this way, he immediately ordered a messenger to return and release that person. After the prisoner had been freed, the king traveled by carriage wherever the road was passable and proceeded on foot wherever it was not, entering the grove and approaching the Buddha. Upon arriving, he bowed at the Buddha’s feet and sat to one side.

At that time, all the people, householders, and elders of Magadha came forward. Some bowed and then sat to one side. Some exchanged friendly greetings with the Buddha and then withdrew to sit to one side. Some came before the Buddha, announced their names and family names, and then withdrew to sit to one side. Some joined their palms toward the Buddha and then withdrew to sit to one side. Others sat silently facing the Buddha and afterward withdrew to sit to one side.

After all the people, householders, and elders had seated themselves to one side, they thought, “Among these practitioners are both the Great Ascetic and Uruvilva Kasyapa, our former royal preceptor. We do not know whether the ascetic Gautama practices the holy life under Kasyapa or whether Kasyapa practices the holy life under the ascetic Gautama.”

The Blessed One knew the thoughts of all the people, elders, and householders of Magadha and addressed the Elder Uruvilva Kasyapa in verse:

Kasyapa, what did you perceive
When formerly you practiced austerities beside the river?
Explain to me and to the assembly your intention:
Why did you abandon the rites of sacrifice?

The elder brahmin Uruvilva Kasyapa, obeying the Buddha’s instruction, replied in verse:

Forms, sounds, fragrances, flavors, contacts, and dharmas—
These worldly objects of the five desires are what people seek.
Such craving and defilement inundate the whole world;
It was because I desired these things that I performed sacrifices.

All the people, elders, householders, and brahmins of Magadha then thought, “The ascetic has spoken one verse, and Uruvilva Kasyapa has also spoken one verse, but we still do not know which of these two is the teacher and which is the disciple.”

The Blessed One knew what everyone was thinking and asked Uruvilva Kasyapa in verse:

The elder brahmin Uruvilva Kasyapa again obeyed the Buddha’s instruction and replied in verse:

I know the unobstructed peace of emptiness;
The unobstructed characteristic of emptiness should not be grasped.
That which does not change is never false;
It is for this that my mind delights in making offerings.

All the people, elders, and householders of Magadha then thought, “The Great Ascetic has spoken two verses, and Uruvilva Kasyapa has spoken two verses, yet we still do not know which is the teacher and which is the disciple.”

All Buddhas, Blessed Ones, throughout the ten directions follow the same method: they do not teach the Dharma unless they have first caused the entire great assembly to give rise to joy and a sense of wonder.

At that time, wishing the great assembly to give rise to joy and a sense of wonder, the Blessed One said to Uruvilva Kasyapa:

“Kasyapa, if you consider this the proper time, display spiritual powers and demonstrate superhuman qualities for all the people, elders, householders, and brahmins of Magadha.”

When Uruvilva Kasyapa heard the Buddha say this, he addressed him:

“I shall act according to the Blessed One’s instruction and dare not disobey.”

Uruvilva Kasyapa immediately rose from his seat and displayed spiritual powers, freely ascending into the sky. At times he walked back and forth; at times he stood, sat, or lay down to sleep. Smoke and fire issued from his body. At times he disappeared and reappeared, displaying all manner of spiritual transformations. He then descended from the sky, stood upon the ground, approached and bowed at the Buddha’s feet, and said:

“The Blessed One is truly my preceptor. I am indeed a sravaka disciple of the Unsurpassed Blessed One.”

He then spoke this verse:

Having withdrawn my subtle and wondrous spiritual powers,
I bow at the feet of the Supremely Victorious Honored One.
I have fulfilled my duty as a disciple;
The Blessed One is truly my teacher.

The great assembly of brahmins, householders, elders, and all the people of Magadha then thought, “Today Uruvilva Kasyapa is a disciple of the ascetic Gautama and practices the holy life under him.” Having understood this, they gave rise to extraordinary reverence and faith in the Blessed One.

The Blessed One knew that the assembly was joyful and regarded this as something unprecedented. He therefore taught them the Dharma in due sequence. He instructed them in generosity and observance of the precepts; explained the causes and conditions for the meritorious reward of birth in the heavenly realms; taught the abandonment of the five desires; explained the causes for ending the outflows and the afflictive outflows; praised the merit of going forth; and commended liberation. The Blessed One knew that the brahmins, householders, and the entire assembly of Magadha had become joyful and receptive, without defiled thoughts.

The Blessed One knew that this assembly should attain the path. He also knew that all Buddhas, Blessed Ones, understand sentient beings, and that some beings attain the Dharma of the path through praise and other means. Therefore, in accordance with the capacities of the assembly, he taught exactly according to the Dharma. Those teachings were suffering, its origin, its cessation, and the path. The Blessed One also explained to the assembly the characteristics of dharmas.

At that time, King Bimbisara was foremost in the assembly. Besides him, more than eleven nayutas of people attained understanding simultaneously. (Some masters say that twelve nayutas of people became free from dust and defilement, completely ended their afflictions, and purified their minds. With regard to all dharmas, they produced the pure Dharma eye.

They saw all afflictive dharmas as bearing the characteristic of tranquil cessation and realized them as they truly are. It was like a clean garment without grime, untouched by perspiration and without a single black spot, which could be dyed any desired color.) Thus it was! Thus it was!

All the people, elders, householders, and brahmins of Magadha who were seated there became free from dust and defilement, and realized that even the dharmas of suffering and its origin bear the characteristic of tranquil cessation. Among them, another nayuta of people gave rise to pure minds and undertook the precepts of lay followers.

At that time, King Bimbisara of Magadha had seen the characteristics of dharmas, known the characteristics of dharmas, and realized and entered the dharmas. Regarding the dharmas, he had passed beyond doubt and was entirely unobstructed. Having attained unobstructed understanding of the dharmas, he was no longer afraid. Within the Blessed One’s teaching, he no longer needed to follow others or seek instruction from others. Having understood the dharmas in this way, he was free and unobstructed. King Bimbisara then addressed the Buddha:

“Tathagata, Blessed One, when I was formerly a prince, I made five vows, all of which have now been completely fulfilled. What were those five?

“First, while still young, I wished to ascend the royal throne early. Blessed One, this was my first vow, and now it has been fulfilled.

“Second, I wished that while I governed the people, a Buddha would appear in the world. This was my second heartfelt vow, and now it has been fulfilled.

“Third, I wished that after a Buddha appeared in the world, I might arrange an offering for that Buddha and bring him joy. This was my third heartfelt vow, and today it has been fulfilled.

“Fourth, I wished to give rise to joy in the Blessed One and that the Buddha would then teach the Dharma for me. This was my fourth heartfelt vow, and today it has been fulfilled.

“Fifth, I wished to realize and know all the teachings that the Blessed One might expound for me. This was my fifth heartfelt vow, and today it has been fulfilled.

“Moreover, Blessed One, when I was formerly a prince, I made this aspiration: ‘May everything I undertake be accomplished.’ Unsurpassed Blessed One, today all my aspirations have been fulfilled. Just as one who has thoroughly studied poetry and literature surpasses everyone, so it is with me today. It is as though a hunchback were made straight; as though one fleeing in concealment were set free; as though one who did not know where to go encountered a guide; as though a dark place were illuminated; or as though a blind person were enabled to see all things. Unsurpassed Blessed One, so too am I today, for the Blessed One has employed every skillful means to teach the Dharma for me.

“Moreover, Blessed One, from this day forward I take refuge in the Blessed One, in the jewel of the Dharma, and in the noble Sangha. From this day forward, I shall always maintain the practice of a lay follower. May the Blessed One bear witness to this. Tathagata, Blessed One, from this day until the end of my life, I vow not to kill living beings. Instead, I shall protect the lives of sentient beings as I protect my own and shall become a refuge for them. I vow to uphold the five precepts and the ten wholesome courses of karma. I humbly ask the Blessed One and the community of bhiksus to accept my offering of a meal tomorrow morning.”

The Blessed One silently accepted the invitation of Great King Bimbisara of Magadha. Seeing that the Buddha remained silent, King Bimbisara knew that he had accepted and addressed him:

“Excellent, Blessed One! Please ride in this carriage into Rajagriha, and I shall personally serve as the Blessed One’s charioteer.”

Hearing this invitation, the Buddha told the king:

“Excellent, Great King. May the Great King always dwell in peace and happiness. I have no need of a carriage.”

King Bimbisara rose from his seat, bowed at the Buddha’s feet, circumambulated the Buddha three times, and then took his leave and returned home.

Not long after King Bimbisara had departed, the bhiksus addressed the Buddha:

“How extraordinary, Blessed One! Why did the king of Magadha today offer his carriage for the Blessed One to ride in and even volunteer to serve as charioteer? What is the reason for this?”

Having spoken, the bhiksus stood silently. The Buddha told them:

“Bhiksus, listen carefully. Great King Bimbisara of Magadha has not only today offered me his carriage and wished to serve as my charioteer. In the past, he also offered me a carriage in this same way.”

The bhiksus again addressed the Buddha:

“We humbly ask the Blessed One to explain how this occurred.”

The Buddha told the bhiksus:

“I remember that in a past life, in the kingdom of Kasi, there was a king named Good Intention, Delight in the Dharma. The king governed his people according to the true Dharma. At that time, Sakra wished to meet King Good Intention, Delight in the Dharma, and told his divine charioteer Matali: ‘Matali, go to the kingdom of Kasi and bring King Good Intention to see me. Speak to King Good Intention on my behalf, saying, “Worthy Good Intention, Sakra, lord of the devas of the Heaven of the Thirty-Three, wishes to see you. Please do not decline; you must come quickly!”’

“The divine charioteer Matali addressed the Lord of Devas: ‘I shall do as the Lord of Devas commands and dare not disobey.’

“Having received his commission, Matali prepared a magnificent carriage drawn by a thousand horses. When it was fully equipped, he flew down to Jambudvipa and traveled to King Good Intention’s kingdom of Kasi. Upon arriving, he remained in the sky and addressed King Good Intention in verse:

When Good Intention heard these words,
He immediately mounted from the eastern side.
This carriage was exquisitely beautiful beyond compare
And set out toward the supremely honored heavenly realm.

“King Good Intention remained in the palace of the Heaven of the Thirty-Three for a long while, but his mind became unhappy. He thought, ‘I fear that my life span is now diminishing.’ Having thought this, he addressed Sakra in verse:

At first I delighted in ascending to the heavenly realm,
Where the music is truly sublime.
Now I fear that my life span is ending;
No longer delighting in heaven, I wish to return.

“Sakra, lord of the Heaven of the Thirty-Three, replied to King Good Intention:

Worthy one, you first came through your own power,
But now your wholesome karma has been exhausted.
Because unwholesome karma has clouded your mind,
You no longer delight in the heavenly realm.

If you now wish to enjoy heavenly power,
You may at once experience celestial pleasures as before,
As though seated within a wondrous carriage
Or taking delight in a magnificent forest garden.

If you now give rise to such a thought,
You will immediately delight in dwelling in this heavenly realm.

“After hearing these verses, King Good Intention said to Sakra:

“‘Excellent, Heavenly King! I shall take leave of this heavenly realm and return to the human world, where I must cultivate abundant merit by practicing generosity, cultivating austerities, performing wholesome deeds, speaking truthfully, and observing the fasting precepts. After performing such wholesome karma, I shall return to dwell in this heavenly realm.’

“Sakra told King Good Intention:

“‘So it is! So it is! It is exactly as you have said. Worthy one, today you may leave this heavenly realm and return to the human world, where you must create abundant merit and cultivate much wholesome karma, including generosity and observance of the fasting precepts. After completing such wholesome karma, you may return to dwell here.’

“King Good Intention had remained in the heavenly realm for a long period. Afterward, he returned to Jambudvipa and went to his royal palace. Within the palace, however, he saw none of the palace women, queens and consorts, princes, ministers, officials, or any of his relatives. They had all died, and not one remained. Because he could see none of those he had formerly known, the king became unhappy, sorrowful, and distressed, and spoke these verses:

These are the garments of my loved ones,
Their earrings, rings, bracelets, and necklaces.
During their lives they clung to them and would not give them away;
Now they are dead and the objects remain—but where are their bodies?

All these many ornaments,
Beds, mattresses, blankets, and exquisite embroidered coverings,
Perfumed mountains, ponds, and forest gardens—
Suddenly they abandoned them all and left them behind.

Though honored for wisdom and wealth,
Possessing such majesty and belonging to a great lineage,
The evil spirit that governs life does not protect them;
Gradually they have all been scattered and parted.

Old age, sickness, and death come in the same way,
Swallowing the life faculties and bodies of every kind of being,
While relatives and loved ones can only stand and watch.

The heavenly kings guard the four quarters,
And the Heaven of the Thirty-Three is the third of the heavens.
One excursion there was truly delightful,
Yet seven days and nights passed in but a moment.

From now on I shall create only meritorious deeds,
Steadfastly observing the precepts and practicing generosity,
Diligence, patience, wisdom, and meditation;
I vow never again to seek a royal throne.

“At that time, the Buddha told the bhiksus:

“‘You should know that King Good Intention at that time was none other than I myself, while the divine charioteer Matali was the present King Bimbisara of Magadha. At that time, he brought a carriage to convey me and served as my charioteer. Today he has likewise offered me a carriage and personally wished to serve as my charioteer. Such has been his vow since ancient times.’”

After King Bimbisara returned to his palace, he ordered that every kind of exquisite food and drink be fully prepared: solid foods, soft foods, beverages, delicacies, and all other provisions. Early the following morning, the king had water sprinkled and the palace swept clean, arranged the seats, and then sent a messenger to invite the Blessed One. The messenger arrived and said:

“Excellent, Blessed One! The time for the meal is approaching, and the food has been arranged in the palace.”

That morning, the Blessed One donned his robe, took his alms bowl, and, accompanied by the full company of one thousand bhiksus—all formerly matted-haired brahmin ascetics who had gone forth—entered Rajagriha. They attended upon the Blessed One on either side like a pair of wings.

At that time, Sakra, lord of the Heaven of the Thirty-Three, transformed his divine body into the form of a young man. He was handsome and charming, and everyone delighted in looking upon him. His hair was bound in a topknot like a cap, and he wore a yellow robe. In his left hand he carried a golden cleansing vessel, while under his right arm he held a staff made of many precious jewels. He walked before the Buddha’s community of bhiksus, his feet two spans above the ground. The youth Sakra then spoke these verses:

The Buddha has tamed himself and also tames others,
Together with a thousand bhiksus formerly wearing matted hair.
His golden form shines with incomparable splendor;
The Unsurpassed Blessed One now enters the city.

Himself tranquil, he brings tranquility to others,
Together with a thousand bhiksus formerly wearing matted hair.
His golden form gleams with wondrous beauty;
The Unsurpassed Blessed One now enters the city.

Himself delivered, he delivers others,
Together with a thousand bhiksus formerly wearing matted hair.
His golden form shines with incomparable splendor;
The Unsurpassed Blessed One now enters the city.

Himself liberated, he liberates others,
Together with a thousand bhiksus formerly wearing matted hair.
His golden form shines with incomparable splendor;
The Unsurpassed Blessed One now enters the city.

Today he teaches the ten Dharma gateways,
Fully endowed with the ten powers and ten unsurpassed qualities.
Surrounded by one thousand bhiksus,
The Unsurpassed Blessed One now enters the city.

When all the inhabitants of Rajagriha saw Sakra, they exclaimed:

“How extraordinary! How extraordinary! This youth is exceedingly handsome, truly charming and without equal, and everyone delights in looking upon him. Whom does he attend? Whom does he serve?”

Sakra, lord of the Heaven of the Thirty-Three, replied to all the people in verse:

The Buddhas possess the power to subdue all beings;
Supremely tranquil is the Most Victorious Honored One,
The Worthy One revered throughout the world by devas and humans.
I now attend upon the Blessed One.

The Blessed One then entered King Bimbisara’s palace with serene composure. Upon arriving, he spread out his seat and sat down. When Great King Bimbisara saw that the Blessed One and the great assembly were seated, he personally carried all manner of exquisite foods—solid foods, soft foods, delicacies, and other provisions—and fully served them to the Buddha and the community of bhiksus.

After the Blessed One and the Sangha had finished their meal and washed their hands and feet, the king and all his ministers each spread out a small seat and sat before the Buddha. Once seated, the king thought before the Buddha, “Where should I invite the Buddha to stay today, so that it is neither too near nor too far from the city and may serve as a dwelling where those who have gone forth can practice the path in accordance with the Dharma?” King Bimbisara then thought further, “My Bamboo Grove lies close to the capital.

It is easy to reach and depart from, travel there is not exhausting, its roads are level and easy to traverse, and everyone delights in it. Those who seek benefit can obtain it there without difficulty. Moreover, there are few mosquitoes, gnats, scorpions, poisonous insects, and the like.

During the day it is secluded, with few people passing by; at night it is peaceful, with little noise. It lies close to ponds and pools, and passage to and from it is unobstructed. This is an excellent place for those who have gone forth to dwell and practice.

I should now offer this Bamboo Grove to the Blessed One as a dwelling place.”

Having thought this, King Bimbisara addressed the Buddha:

“Great Sage, Blessed One, this Bamboo Grove is neither far from nor near to Rajagriha. It is an excellent place for those who have gone forth to dwell and practice. I humbly ask the Blessed One to instruct me how I should offer this Bamboo Grove to the Blessed One as a dwelling place.”

The Buddha told King Bimbisara:

“Great King, if you wish to offer this Bamboo Grove to me, you should offer it as property belonging to the Sangha of the four directions.”

King Bimbisara addressed the Buddha:

“I shall follow the Blessed One’s instruction.”

The king then rose, took a golden vessel in his hands, and poured water before the Blessed One, saying:

“Excellent, Blessed One! This Bamboo Grove near the city is an excellent place for those who have gone forth to dwell and practice. I now offer it to the Buddhas, the Blessed Ones, as property belonging to the Sangha of the four directions. I humbly ask the Blessed One, out of compassion for me, to accept it and, once it has been offered, to make use of it.”

Out of compassion for the king, the Buddha, the Blessed One, accepted it. On account of this occasion, the Blessed One pronounced a blessing in verse:

Whatever trees there are within a grove
May all be used to construct bridges and the like;
Rivers, ponds, wells, and springs may assist the world,
While boats and rafts convey people back and forth.

Through all such things, by day and night,
Meritorious rewards continually increase without cease.
The holy life, wisdom, and moral discipline are likewise;
One firm in faith and reverence is thereby born in heaven.

After the Blessed One had pronounced this blessing for King Bimbisara, he rose and returned to the Staff Grove. Upon arriving, because of the king’s offering of the Bamboo Grove, the Blessed One assembled the community and announced to the bhiksus:

“Bhiksus, from this day forward, you are permitted to dwell in the Bamboo Grove.”

(The Mahisasaka master says: “This arose from the occasion of receiving the Bamboo Grove.”)