佛本行集經

Chapter 47: THE CAUSES AND CONDITIONS OF MAHAKASYAPA

(Part 3)

At that time, Sakra, Lord of the Devas, thought: “Today I too should descend to Jambudvipa and be born among human beings, so that I may admonish and teach the beings there and bring them to accomplishment.” Having thought thus, Sakra summoned the Four Heavenly Kings and said: “I wish to descend with you into the human realm to teach and admonish sentient beings. At that time, I shall manifest as a lion king, while you shall transform yourselves into a pride of ordinary lions, constantly attending and guarding me, accompanied by a great retinue serving all around us.

After manifesting these forms, we shall travel together through villages, towns, settlements, and hamlets. As we travel, if the people there ask you, ‘What should we regularly offer you today?’ you should tell them, ‘Offer one hundred people separately to this lion king.’ If they further ask you, ‘Do you require adults or children, sons or daughters?’ you should reply, ‘Those who habitually kill living beings should each day deliver one hundred such people for this lion king to devour.

Likewise, those who steal, engage in sexual misconduct, speak falsely, speak divisively, speak harshly, speak frivolously, are habitually covetous, are habitually angry, or hold wrong views—each day you must deliver one hundred such evil people to this lion king. But those who do not kill living beings you must not provide, for the lion king does not eat the flesh of such people. In the same way, those who do not steal and so forth, up to those who do not hold wrong views, you must not deliver, for the lion king does not eat the flesh of such people.’ Then instruct them that every family must have one member leave the household life.”

After Sakra and the Four Heavenly Kings had devised this skillful method of instruction, they immediately descended to Jambudvipa. Sakra then transformed himself into a huge lion, one krosha in height, indistinguishable from a real lion. There were people following behind the lion king because he had demanded that they be given to him as food. Everything proceeded according to Sakra’s earlier instructions.

Because the people feared the lion, they repented and ceased killing, stealing, and engaging in sexual misconduct, up to and including holding wrong views. They fully cultivated wholesome karma, and every family had one member leave the household life to study the Way and cultivate the four brahmaviharas. After death, they were born in the Brahma heavens. Among them, those who merely cultivated the ten wholesome courses of karma without leaving the household life were, for the most part, reborn among devas and humans.

At that time, Mahakasyapa employed such skillful means as he traveled everywhere, bringing great benefit to sentient beings. Owing to the power of causes and conditions from a past kalpa, he does the same today: Mahakasyapa brings great benefit to sentient beings.

Monks, in the future, this monk Mahakasyapa will also bring great benefit to sentient beings in the Dharma assembly of the Blessed One Maitreya.

The monks addressed the Buddha:

“Blessed One, what benefit will the Venerable Mahakasyapa bring in the age of the Buddha Maitreya?”

The Buddha told the monks:

“Monks, after I enter nirvana, this Mahakasyapa will preserve my teaching and discipline, causing them to remain in the world for a long time. Throughout his life he will convene Dharma assemblies. When he approaches death, he will enter a mountain and use his supernormal power to preserve his body, making this vow: ‘May this body of mine not decay until the Tathagata, the Blessed One Maitreya, the Perfectly Enlightened One, appears in the world and sees my body.’ Only after making this vow will he relinquish his life and enter nirvana without remainder. Once he has entered nirvana, the two mountains will close together. Later, in the age of the Buddha Maitreya, the Unsurpassed Perfectly Enlightened One, he will cause the teaching to be proclaimed.

“At that time, the Blessed One Maitreya will remember the relics of Mahakasyapa and tell the monks: ‘Monks, do you wish to see the relics of the Venerable Mahakasyapa, the foremost among the sravaka disciples of the Buddha Sakyamuni, the Unsurpassed Perfectly Enlightened One, in having few desires, being content, and practicing the dhutanga austerities?’

“The monks will address the Buddha: ‘Blessed One, we wish to see them.’

“The Tathagata Maitreya, Worthy One, Perfectly Enlightened One, surrounded by immeasurable thousands of people, will go with them to that mountain. When they arrive, the two mountains will open naturally. The Tathagata Maitreya, the Perfectly Enlightened One, will see the intact relic-body of the monk Mahakasyapa, still clad in his sanghati robe. Seeing it, he will tell the monks: ‘This is Mahakasyapa, the foremost practitioner of the dhutanga austerities among the sravaka disciples of the Tathagata Sakyamuni, the Unsurpassed Perfectly Enlightened One. This is that very person.’

“There, the Tathagata Maitreya, the Perfectly Enlightened One, will teach the Dharma to the monks: ‘Monks, such was the practice of the monk Mahakasyapa. I too teach this Dharma. You should train in the practices of the monk Mahakasyapa.’

“At that time, thousands of monks in the assembly will practice in accordance with this teaching, just as the monk Mahakasyapa practiced. Immeasurable thousands of monks in the assembly will attain the pure Dharma-eye through cultivating this Dharma.”

The Buddha Sakyamuni told the monks:

“In this way, successively, the monk Mahakasyapa will bring great benefit to sentient beings in the future. Monks, I exhort you to train in the practices of the monk Mahakasyapa. I desire that you cultivate the practices of the monk Mahakasyapa.”

Chapter 48: THE CAUSES AND CONDITIONS OF THE COUPLE BHADRA

It is told that Bhadra, because she could not find a good teacher, left the household life under the Parivrajaka heterodox practitioners to study the Way. She practiced diligently, mastered their teachings, attained the fourth dhyana, and acquired the five supernormal powers. Because she had attained such spiritual might, her fame spread everywhere.

At that time, the Blessed One had already permitted women to leave the household life. Mahaprajapati, together with five hundred women of the Sakya clan, had all gone forth. She established the community of bhiksunis to propagate the Buddha-Dharma.

The Elder Mahakasyapa then reflected and recalled: “When I formerly departed to leave the household life, I promised Bhadra Kapilayani that if I found a good teacher, I must inform her so that she too might leave the household life and study the Way.” He then thought: “Where is Bhadra Kapilayani now?” The Elder entered samadhi and searched for her. With his pure divine eye, surpassing the vision of humans, he saw that she had left the household life to study under the Parivrajaka heterodox practitioners and was practicing on the bank of the Ganges. Mahakasyapa then summoned a bhiksuni who had attained supernormal powers and told her:

“Excellent, nun! If you deem the time appropriate, Bhadra Kapilayani is now studying as a renunciant among the Parivrajaka heterodox practitioners on the bank of the Ganges. Excellent, nun! You should go there and say: ‘Excellent, female renunciant! Mahakasyapa, your husband, and I have left the household life to cultivate under the same teacher. You too may go there and request my teacher to permit you to leave the household life, study the Way, and cultivate the holy life.’”

When the bhiksuni who had attained supernormal powers heard the Elder Mahakasyapa’s instruction, in the brief time it takes a strong man to extend his arm, she sped like a powerful wind, disappeared from the city of Sravasti, and appeared before the female Parivrajaka heterodox practitioner Bhadra Kapilayani. She then withdrew and stood to one side. The bhiksuni exchanged greetings with the female Parivrajaka practitioner. When their greetings were concluded, the bhiksuni said:

“Excellent, female renunciant! You should know that Mahakasyapa, your husband, and I have left the household life together, cultivate the holy life, and study the Way under the same teacher. Today, you too may go to see him and ask my teacher to permit you to leave the household life, study the Way, and cultivate the holy life. Would you do so?”

The female Parivrajaka practitioner Bhadra Kapilayani asked the bhiksuni:

“Excellent, nun! What is your teacher like?”

Hearing this question, the bhiksuni replied to the female heterodox practitioner Bhadra Kapilayani:

“Excellent, female renunciant! Our Teacher is adorned with the thirty-two marks and fully endowed with the eighty excellent characteristics, the eighteen unique qualities of a Buddha, the ten powers, the four fearlessnesses, great loving-kindness, and great compassion. He is fully endowed with boundless moral discipline, boundless samadhi, boundless wisdom, boundless liberation, and boundless knowledge and vision of liberation. All the sravaka disciples of our Great Teacher are likewise fully endowed with moral discipline, samadhi, wisdom, liberation, and the knowledge and vision of liberation.”

In the presence of the female renunciant Bhadra Kapilayani, the bhiksuni thus praised the virtues of the Buddha and of the Buddha’s sravaka disciples, continuing in this manner.

When the female heterodox practitioner Bhadra Kapilayani heard the bhiksuni praise the virtues of the Buddha and his sravaka disciples, her mind became pure. Once her mind had become pure, she said to the bhiksuni:

“Excellent, bhiksuni! If this is truly so, I shall follow you.”

The bhiksuni said to the female heterodox practitioner Bhadra Kapilayani:

“Excellent, female renunciant! Rely upon my supernormal power, and let us travel together.”

The female renunciant replied:

“Excellent, sister! I too possess supernormal powers.”

The bhiksuni and the female renunciant Bhadra Kapilayani then set out together. In the very brief time it takes a strong man to extend his arm, they disappeared from the Ganges and suddenly appeared in Jeta Grove, where they went to the Buddha.

From afar, the female renunciant Bhadra Kapilayani saw the Blessed One, his noble countenance upright and incomparably beautiful, like the night sky adorned with stars. On seeing him, her mind became pure. She approached the Buddha, bowed at his feet, and said:

“Excellent, Blessed One! Please permit me to leave the household life and receive full ordination.”

The Blessed One then told the Venerable Ananda:

“Elder Ananda, take the female heterodox practitioner Bhadra Kapilayani to Mahaprajapati Gautami and tell her: ‘Permit this female heterodox practitioner Bhadra Kapilayani to leave the household life and receive full ordination. This female renunciant has already attained supernormal powers and is fully endowed with spiritual might.’”

When the Elder Ananda heard the Buddha’s instruction, he addressed the Buddha:

“As the Blessed One commands, I shall respectfully obey.”

Ananda then took the female heterodox practitioner to the bhiksuni Mahaprajapati Gautami and conveyed the Buddha’s words.

The bhiksuni Mahaprajapati Gautami then admitted the female heterodox practitioner Bhadra Kapilayani into the homeless life and conferred full ordination upon her. Not long after receiving full ordination, she went to a secluded place and dwelt alone. She swiftly abandoned defilement, diligently practiced austerities, maintained a heedful mind, and abided in contemplation.

After the female renunciant Bhadra Kapilayani had left the household life and received full ordination, she remained heedful and abided in contemplation. Before long, as a faithful woman who had rightly left the household life among the great assembly, seeking the unsurpassed holy life, she saw the Dharma, attained direct knowledge, completed what had to be done, and dwelt in happiness. She proclaimed for herself: “Birth and death have ended; the holy life has been established; what had to be done has been done; there will be no further existence.”

Knowing and seeing thus, this female elder attained arhatship and her mind was liberated. The Buddha proclaimed her distinction:

“Monks, among bhiksunis who have attained the knowledge of past lives, the bhiksuni Bhadra Kapilayani is foremost. Whatever the other bhiksunis may ask her, she knows beforehand.”

The community of bhiksunis regarded this as exceedingly rare, and they all praised her: “The bhiksuni Bhadra Kapilayani is truly extraordinary! Truly extraordinary! Among the community of bhiksunis are those who left the household life long ago and have cultivated the holy life, yet none has attained direct knowledge as swiftly as the bhiksuni Bhadra Kapilayani.”

The community of bhiksunis had doubts and therefore went to the Tathagata to have their doubts dispelled and to understand the entire truth clearly. Upon arriving, they bowed at the Buddha’s feet, then withdrew and stood to one side. They addressed the Buddha:

“Blessed One, what wholesome karma did the bhiksuni Bhadra Kapilayani create in the past, such that today she was born into a very wealthy family, fully endowed with riches and lacking nothing, while her countenance is also beautiful, so that people delight in looking upon her without weariness, and few in the world possess such excellent features? Through what causes and conditions was she able to leave the household life, become fully endowed with moral conduct, swiftly attain direct knowledge, and receive this declaration from the Blessed One: ‘Among the bhiksuni sravaka disciples, the bhiksuni Bhadra Kapilayani is foremost in the knowledge of past lives’?”

Hearing their question, the Buddha told the bhiksunis:

“Bhiksunis, I remember that in the past, in the city of Varanasi, two women were close friends. One was the daughter of a wealthy householder, and the other was a Brahmin woman of noble lineage. One day, the woman of the great Brahmin clan went to the home of the wealthy householder’s daughter at her friend’s invitation. At that time, the Tathagata Kasyapa, the Blessed One, the Perfectly Enlightened One, also came to the home of the wealthy householder’s daughter. When the wealthy householder’s daughter saw the Tathagata Kasyapa approaching her home, she immediately came out to welcome the Blessed One. Seeing that the Brahmin woman did not go forth to welcome him, the wealthy householder’s daughter said to her: ‘Excellent, sister! Why do you not go to welcome the Blessed One?’

“The Brahmin woman replied: ‘Excellent, sister! I have nothing in my hands. How could I go empty-handed to welcome the Blessed One? What should I use to welcome the Buddha?’

“The wealthy householder’s daughter told the Brahmin woman: ‘Excellent, sister! Simply go forth to welcome him, and the Tathagata will enter the house.’

“The Brahmin woman then fashioned a parasol from various ornaments, covered its top with fine felt, and hung all kinds of flower garlands around it.

“Early in the morning, while the sun was still in the east, the Tathagata Kasyapa, the Unsurpassed Perfectly Enlightened One, out of compassion for the Brahmin woman, donned his robe, took up his alms bowl, and went to the home of the wealthy householder’s daughter. The woman of the great Brahmin clan then offered the precious parasol to the Tathagata Kasyapa, the Unsurpassed Perfectly Enlightened One, and addressed the Buddha in verse:

A parasol of jewels, its handle made of gold,

Covered with finest cloth and flowers,

Welcomes the Great Man of majestic virtue;

May the Blessed One compassionately accept it.

“At that time, the Tathagata Kasyapa, the Unsurpassed Perfectly Enlightened One, out of compassion for the Brahmin woman, accepted the precious parasol.

“Bhiksunis, do not harbor any doubt. The woman who then offered the precious parasol to the Buddha Kasyapa was none other than the present bhiksuni Bhadra Kapilayani.

“Bhiksunis, there is yet another cause and condition.

“I remember that in the past, also in this city of Varanasi, there was an extremely wealthy householder who had a female servant. At that time, a pratyekabuddha was staying in the city of Varanasi. Early one morning, while the sun was still in the east, the pratyekabuddha donned his robe, took up his alms bowl, and entered the wealthy householder’s residence to seek alms. The female servant saw the pratyekabuddha gradually approaching with composed deportment, advancing and withdrawing in accordance with proper conduct, and her mind became pure. Once her mind had become pure, she hurried into the house, approached her mistress, and said:

“‘Excellent, noble lady! A monk is presently outside the gate seeking alms.’

“The householder’s wife was then sitting and combing her hair. Pushing aside her hair with her left hand, she saw that the pratyekabuddha was ugly and unattractive. Seeing this, she told the servant:

“‘I do not like a person who is so unattractive and ugly, much less would I give him food.’

“The servant again said:

“‘Excellent, noble lady! You should offer food to this sage. Such a person need not be handsome; it is enough that his mind is virtuous.’

“The householder’s wife again said:

“‘I truly do not like such a person. How could you tell me to give him food?’

“The servant again said:

“‘If today you truly take no joy in offering food to the sage, please give me my daily portion of food so that I may offer it to him.’

“The householder’s wife replied:

“‘Excellent! You are a servant in my household. You may take your own portion of food and give it as you please.’

“The servant then received her portion of food from the householder’s wife and offered it to the pratyekabuddha.

“Pratyekabuddhas teach sentient beings solely by means of supernormal powers and not through other teachings. Out of compassion for the servant, the pratyekabuddha accepted her offering of food and then, before her eyes, soared into the sky and departed.

“When the servant saw the pratyekabuddha’s supernormal power as he flew through the sky, joy and rapture filled her body and mind so completely that she could not contain herself. She placed her palms together toward the pratyekabuddha, bowed, and made this vow aloud:

“‘May I in a future life meet such an excellent teacher, or one even greater. Whatever teaching he proclaims, may I quickly comprehend it. Life after life and kalpa after kalpa, may I never fall into the lower realms, nor possess an ugly and unattractive body like that of this sage. Why? Because with an ugly body, it is difficult to seek alms. Wherever and whenever I may be born, may I possess a handsome and lovely body upon which everyone delights to gaze.’

“When the householder’s wife saw the Venerable pratyekabuddha manifest supernormal powers like those of the devas and fly away through the sky, she told the servant:

“‘Excellent, servant! Give me this merit, and I shall give you another portion of food.’

“The servant replied to the householder’s wife:

“‘Excellent, noble lady! I cannot give it to you.’

“The householder’s wife again said:

“‘Excellent, servant! Please give me this merit, and I shall give you two portions of food.’

“The servant replied:

“‘That too is impossible!’

“The householder’s wife repeated her request, offering three portions, four portions, five portions, ten portions, twenty portions, thirty portions, forty portions, fifty portions, and so forth, but the servant continued to say:

“‘It is impossible.’

“The householder’s wife again told the servant:

“‘Excellent, servant! If you give me this merit, I shall give you one hundred portions of food.’

“The servant still replied:

“‘That too is impossible!’

“The householder’s wife then became angry and said:

“‘Why do you persist in defying me?’

“She then had the servant seized, bound, and beaten. In her pain, the servant cried aloud. At that moment, the householder returned home from outside. Seeing the servant crying, he asked:

“‘Good woman, why are you crying like this?’

“The servant then recounted everything that had happened. The householder became angry, summoned his wife, and ordered her to remove her jeweled necklaces and garments. He said:

“‘I entrusted you with the management of our property, yet when sramanas or Brahmins come to our home seeking alms, you give them nothing. For this reason, I now expel you to live outside in a wretched little room, and you shall no longer manage the property.’

“The householder ordered the servant to bathe and gave her his wife’s garments and jeweled necklaces. He opened the treasury, showed the servant the wealth and precious objects, and said:

“‘Good woman, from this wealth and these treasures, whenever sramanas or Brahmins come seeking alms, provide freely and without limit according to their needs.’

“Monks, what do you think? The female servant in the householder’s home at that time was none other than the present bhiksuni Bhadra Kapilayani. You should not doubt this. Because she offered food to the pratyekabuddha and gave rise to a pure mind, at the end of her natural lifespan she was reborn in the Trayastrimsa heaven. Her form was exceedingly lovely and beautiful, and everyone delighted in beholding her. Among all the celestial maidens in the palace of the Trayastrimsa heaven, none surpassed her. Four devaputras of that heaven competed with one another to seek her as a wife, each saying:

“‘May this celestial maiden be joined with me.’

“When Sakra, Lord of the Devas, saw the four devaputras contending in this way, he told them:

“‘Devaputras, if you wish to seek this celestial maiden as your wife, each of you may compose a verse as you please. Whoever composes the finest verse shall receive the celestial maiden in marriage.’

“The four devaputras then addressed Sakra together:

“‘Excellent, Heavenly King! May the Heavenly King first speak a verse, and afterward we shall recite ours.’

“Sakra then spoke this verse:

Walking or sitting, I constantly think of her;

Even lying asleep, I find no peace.

Only when I lie senseless in deep sleep

Do I then forget her.

“One of the four devaputras spoke this verse:

Heavenly King, you dwell in happiness

And can sleep and rest in peace;

But like the urgent beating of a war drum,

Longing ceaselessly disturbs my mind.

“The second devaputra spoke this verse:

Like the driving beat of a war drum,

Its sound pours forth without cease;

Like curds being churned beside my ear,

It stirs me endlessly without rest.

“The third devaputra spoke this verse:

Like milk being churned into curds,

Ever faster as the moments pass,

I am tormented by the tumult of desire,

As though scorched by the blazing sun.

“The fourth devaputra spoke this verse:

You all still dwell in happiness,

And therefore can compose your verses;

But I no longer know whether I

Am living or already dead.

“When Sakra saw that the fourth devaputra was intoxicated by sensual desire, he spoke this verse:

This one is about to lose his life

And will soon meet his death;

Lest he forsake the joys of heaven,

Give him the celestial maiden at once.

“The devas then deliberated together and gave the celestial maiden to the fourth devaputra.”

The Buddha said:

“From that time onward, the former servant never fell into the lower realms. For immeasurable kalpas she revolved through the realms of devas and humans. In her final existence, she was born into the family of the Brahmin Kapila, which possessed abundant treasures and immeasurable wealth.

“When the bhiksuni Bhadra Kapilayani was formerly born as a woman in the household of a great Brahmin, she offered a parasol made of many precious substances to the Tathagata Kasyapa, the Perfectly Enlightened One. Again, in the past, when she was a servant in a householder’s home, she offered the Venerable pratyekabuddha a meal and made this vow: ‘In future lives, may my body be beautiful and lovely, and may everyone delight in beholding me.’ Through the power of the causes and conditions of the karma created in the past, life after life, wherever she was born, she received the karmic result of a lovely and beautiful body upon which everyone delighted to gaze—exceedingly splendid and admired by all.

“In the past she also vowed: ‘In future lives, may I not fall into the lower realms.’ Through the power of the causes, conditions, and karmic result of this vow, life after life she was not born in the three lower realms, but continually moved among humans and devas, enjoying happiness.

“In the past she also vowed: ‘In future lives, may I meet such a teacher, or one even greater, and may I comprehend whatever teaching he proclaims.’ Through the power of the causes, conditions, and karmic result of this vow, today she has encountered me, has been able to leave the household life and receive full ordination, and has swiftly attained direct knowledge. I proclaimed her distinction: ‘Among the bhiksuni sravaka community, the bhiksuni Bhadra Kapilayani is foremost in the knowledge of past lives.’

“Bhiksunis, in the past the bhiksuni Bhadra Kapilayani planted such roots of goodness. Through the power of the causes and conditions of those wholesome roots, today she was born into a great Brahmin family, with a lovely and beautiful appearance, and among my bhiksuni sravakas she is foremost in recollecting past lives.”

The monks then addressed the Buddha:

“Blessed One, how extraordinary! The bhiksuni Bhadra Kapilayani skillfully followed the Elder Mahakasyapa in leaving the household life and went forth in accordance with the Dharma.”

After the monks had spoken these words, the Buddha told them:

“Monks, it is not only in this life that the bhiksuni Bhadra Kapilayani followed Mahakasyapa in leaving the household life. In the past, she also followed Mahakasyapa in going forth.”

The monks addressed the Buddha:

“Blessed One, how did this occur? Please explain it clearly.”

The Buddha told the monks:

“I remember that in the past, there was a poor farmer working in the fields. His wife carried a meal from their home to the fields for him. When she reached the riverbank, she saw a pratyekabuddha seated beneath a tree, his body upright and his mindfulness correct, his body and mind unmoving. When the poor farmer’s wife saw the pratyekabuddha, she gave rise to a pure mind. She approached him, respectfully placed her palms together, bowed her head, and prostrated herself at his feet.

“From afar in the fields, the husband saw that his wife had left their home and reached the riverbank, yet had not crossed the river. He immediately became suspicious, thinking: ‘I do not know with whom my wife is standing at the riverbank or what she is doing there. She still has not come, while I am now hungry, thirsty, and suffering greatly.’ He wanted his wife to come at once. For this reason, the husband became exceedingly angry, sorrowful, and displeased. Taking up a staff, he ran toward her. When he arrived, he saw the pratyekabuddha seated peacefully in meditation. On seeing this, he thought: ‘Surely my wife is engaged in worldly relations with this sramana.’

“Overcome with rage, he struck the pratyekabuddha with his staff. The pratyekabuddha then employed his supernormal power, rose from the riverbank, and flew through the sky.

“The poor farmer’s wife then said to her husband:

“‘Alas! You have committed an exceedingly grave offense! This sage was blameless; why did you so recklessly trouble him? This great sage is fully endowed with the virtue of moral discipline, practices the wondrous Dharma, possesses great spiritual majesty, and is fully endowed with supernormal powers.’

“After striking the pratyekabuddha, the farmer immediately felt remorse. Because of his remorse, he said to his wife:

“‘Excellent, good woman! Today you and I shall leave the household life together and jointly cultivate the holy life. Why? Because I have committed an offense that cannot be eradicated through merely a small cause or condition of wholesome Dharma!’

“The wife replied to her husband:

“‘Excellent, noble man! I dare not disobey you. Today, both of us shall renounce the household life and go forth.’

“The two of them then left the household life with one mind. After going forth, they practiced and perfected the mind of loving-kindness. After death, both were reborn in the Brahma heavens.

“Monks, what do you think? The poor farmer working in the fields at that time was none other than the present monk Mahakasyapa. The wife of that poor farmer, who offered her husband’s meal to the pratyekabuddha, perfected the mind of loving-kindness, and after death was reborn in the Brahma heavens, was none other than the present bhiksuni Bhadra Kapilayani. Because at that time she followed her husband’s wish and left the household life, today she likewise followed Mahakasyapa in going forth and did not disobey him.”

Chapter 49: THE CAUSES AND CONDITIONS OF SARIPUTRA AND MAUDGALYAYANA

(Part 1)

Once, in the region of Magadha, not far from the city of Rajagrha, there was a small village named Nalanda. In this village lived an immensely wealthy great Brahmin named Dhananjayana, which the Sui translators rendered as “Auspicious Ambition.” [According to another tradition, this Brahmin was named Dhanadatta, which the Sui translators rendered as “Bestower of Wealth.”]

This Brahmin was a great magnate possessing abundant wealth, and his residence resembled the palace of Vaisravana in the north. The Brahmin had eight sons. The first was named Upatissa; the second, Mahatissa; the third, Cunda; the fourth, Kamsaksatrabhadra; the fifth, Chanda; the sixth, Jambuka; the seventh, Kaundinya; and the eighth, Sudarsana. These were the names of his eight sons.

The Brahmin also had a daughter named Susimika, who left the household life to study under the Parivrajaka heterodox practitioners.

The teachers of the Mahasamghika school give another account: This Brahmin had seven sons. The first was named Dharma; the second, Sudharma; the third, Upadharma; the fourth, Tissa; the fifth, Upatissa; the sixth, Hrddhana; and the seventh, Upaparivarta. These were the names of his seven sons.

Among the brothers, the youth Upatissa was the most accomplished, for he was skilled in recitation and in teaching others. There was no doctrine or meaning in the four Vedas that he did not understand. He mastered their recitation and could explain them skillfully.

He also clearly explained the other treatises, such as the Nighantu and Ketubha, down to their terminology. He knew the affairs of the past and possessed the talent of analytical discernment. He had unobstructed mastery of the five fields of knowledge, retained in his mind the treatises on prophetic distinctions, had completely mastered the sixty-four arts, and clearly understood the marks of a Great Man.

By nature, the youth was gentle, benevolent, honest, and upright. He always possessed loving-kindness and compassion, was weary of worldly affairs, and continually repented of offenses he had committed. Because in the past he had encountered Buddhas and planted many roots of goodness, he had perfected the qualities of Dharma and was well trained.

He always delighted in diligence, was content in food and drink, remained apart from the afflictions, inclined toward nirvana, accorded unobstructedly with principle, took no delight in any realm of existence, perfected the practices, and had exhausted the bonds of affliction. He had reached maturity and had only one life remaining. Intelligent and capable, he reflected carefully and understood all affairs.

Before undertaking any business, his parents would first consult him.

At that time, not far from the city of Rajagrha, there was also a village named Kolika. In this village lived a layman of a great Brahmin clan. He was one of the village’s wealthiest magnates, rich in property, and his residence resembled in every respect the palace of the Heavenly King Vaisravana. This Brahmin had a son named Kolita, whose countenance was handsome and whom everyone delighted to behold. He thoroughly understood all scriptures and treatises and could also teach them to others. He clearly understood the marks of a Great Man.

At that time, the youth Upatissa formed a close friendship with the youth Kolita. The two cherished one another, were always joyful, and met each other with cheerful, gentle countenances. If they had to be apart for even a moment, they missed each other deeply, for throughout a thousand former lives they had shared a loving friendship.

A verse says:

Causes and fruits from former lives entwined them;

The hearts of these two were intimate with each other,

For such was the affection within their minds,

Like lotus flowers arising from the water.

Upatissa and Kolita,

The two cherished and honored one another deeply;

If they were parted for even a moment,

Their hearts grew anguished and sorrowful.