佛本行集經

Chapter 34: IN THE PAST, MARA CONTENDED WITH THE BODHISATTVA

At that time, in the first watch of the night, the bodhisattva pointed his hand toward the earth to subdue the retinue of Mara Papiyan. The earth then quaked in six ways, and the great sound of the quaking resembled the ringing of a bronze bell. The people living in villages, towns, and kingdoms saw the earth move and heard it resound. Becoming doubtful, they went to diviners, astronomers, seers, and those versed in astrology to ask about it. They asked:

“Why has the earth quaked and made such a great sound? Between the ascetic and the king of Maras, who has prevailed and who has been defeated? You are all skilled in interpreting such phenomena; please explain this portent of quaking to us.”

All the seers, astronomers, and others answered the people:

“In the village of Gaya in the kingdom of Magadha, two powers have been battling one another. One seeks to become the Supreme Dharma King, transcending the world; the other seeks to become an unrighteous king within the world. The two contended in battle, and the one who sought Dharma kingship defeated the one who sought unrighteousness. The struggle has ended. In the final watch of that night, the ascetic attained the state of Great Dharma King. Before long, he will turn the unsurpassed Dharma wheel.”

There were verses:

At the end of that night, when the morning star arose, the Tathagata attained unsurpassed, complete and perfect enlightenment. At that very moment, the world suddenly shone brilliantly, and the earth quaked in six ways. When the world was illuminated and the earth moved, King Suddhodana, sleeping in his palace, awoke with a start. The king summoned physiognomists and Brahmin astronomers and asked:

“Brahmins, what does this mean? Explain it to me.”

When the king had spoken, the Brahmin astronomers and physiognomists replied:

“We beseech Your Majesty to wait a moment. After we have examined the signs, we shall explain them.”

At that time, the holy mother, Lady Maya, had been reborn in the heavenly realm and now possessed the form of a celestial maiden. She descended from heaven to the royal palace and informed King Suddhodana and Yasodhara, the mother of Rahula:

“Your Majesty should know that tonight Prince Siddhartha attained unsurpassed, complete and perfect enlightenment. For this reason, the great earth has quaked. The Tathagata has subdued Mara’s army. He is free of enmity, and nothing in the world can cause him fear.”

The devas of the Pure Abodes in the realm of form were still uncertain whether the Tathagata had attained unsurpassed bodhi. Knowing their thoughts, the Tathagata rose into the sky to dispel their doubts. With a lion’s roar he declared:

“I have severed the fetters of sensual craving. All the waters of defiled desire in the mind have completely dried up and flow no more. There will be no further birth and no further entry into affliction. Every suffering has been extinguished without remainder.”

When all the devas of the form realm heard these words, they thought, “The Tathagata has truly attained unsurpassed bodhi.” Joy and delight filled their bodies beyond restraint. They scattered layer upon layer of beautiful celestial flowers, floral incense, powdered celestial sandalwood, powdered ox-head sandalwood, mandara flowers, and maha-mandara flowers over the Tathagata. Afterward, they also scattered fragrant flowers over Mara Papiyan.

Seeing the devas of the form realm present offerings to the Tathagata, Mara Papiyan sat upon the ground before the Tathagata, neither near nor far away. Sorrowful and joyless, his mind deeply troubled, he traced upon the ground with a reed and thought, “The world is truly rare and inconceivable.

“I can cause seers practicing austerities to retreat in their resolve. I can even persuade Sakra and the other devas to give rise to sensual desire.

“Why, then, has this ascetic of the Sakya clan, single-minded and rightly concentrated, in so short a time caused my troops and cavalry to submit?”

Later, while the Tathagata was performing the work of a Buddha and teaching the subtle and wondrous Dharma, the bhiksus addressed him:

“Blessed One, how extraordinary! Through what power of diligence did the Blessed One attain the seven factors of the path, fully possess the treasure of Dharma, and accomplish unsurpassed bodhi?”

After the bhiksus had asked this, the Buddha told them:

“Bhiksus, you should know that it was not only through diligence in this life that I attained the seven factors of the path and unsurpassed bodhi. Long ago, through the power of diligence, I also recovered a mani jewel.”

The bhiksus then addressed the Buddha:

“Blessed One, how did this occur? Please recount it clearly for us.”

The Blessed One told the bhiksus:

“Bhiksus, listen with undivided attention. I remember that in the past a merchant leader entered the great ocean in search of precious jewels. In the open sea he found a mani jewel worth hundreds of thousands of taels of gold. After he obtained it, however, the jewel suddenly fell back into the sea. The merchant leader then aroused courageous diligence. Taking a ladle, he began bailing out the great ocean, hoping to empty it and recover the mani jewel. The sea deity saw the man bailing the sea with a ladle in the hope of turning it into dry land and thought, ‘This man is foolish and without wisdom. The waters of the great ocean are measureless and boundless. How could he empty them with a ladle and turn the sea into dry land?’”

The deity then spoke in verse:

The merchant replied to the sea deity in verse:

Hearing this resolute declaration, the sea deity became greatly afraid and thought, “This man is truly courageous and diligent. He will certainly bail this ocean dry.”

Having thought this, the sea deity returned the precious jewel to the merchant and spoke in verse:

The Blessed One then spoke in verse:

The Buddha told the bhiksus:

“You should know that the merchant of former times was I myself. When that merchant entered the sea, found a priceless jewel, and then lost it in the ocean, he recovered it through his courageous resolve. Today it is likewise: through diligence I attained the seven factors of enlightenment and realized unsurpassed bodhi.”

The bhiksus then addressed the Buddha:

“The Blessed One is truly extraordinary, exceedingly exceptional and inconceivable. Alone and unaided, you subdued the entire army of Mara.”

Having spoken, the bhiksus fell silent. The Blessed One then told them:

“Bhiksus, listen attentively. It is not only in this life that I alone have subdued the army of Mara. In the past as well, I subdued Mara’s forces by myself.”

The bhiksus addressed the Buddha:

“Blessed One, how did that subjugation occur? We beseech you to explain it clearly.”

The Buddha told the bhiksus:

“Listen well. I remember that immeasurable kalpas ago there were two parrot brothers. The first was named Malakili, which in the Sui language means Slow Mountain; the second was named Siddhakili, which in the Sui language means Giving Mountain. One day, while the two parrots were perched in a tree, a wild goose suddenly flew swiftly toward them, seized the younger parrot, and soared into the sky. For his younger brother’s sake, the elder parrot spoke in verse:

The bhiksus again addressed the Buddha:

“Blessed One, why is it that Mara Papiyan repeatedly tries to deceive the Tathagata but never succeeds, while the Tathagata always escapes the perils created by the king of Maras?”

Hearing this, the Blessed One told the bhiksus:

“Bhiksus, listen attentively, and I shall explain.

“It is not only in this life that I have escaped the deceptions of the king of Maras and have never been disturbed by his followers. In a past life, Mara Papiyan also tried to deceive and confuse me, yet I was not disturbed.”

The bhiksus addressed the Buddha:

“Blessed One, how did Mara Papiyan harm you in the past? We beseech the Blessed One to explain it clearly.”

The Blessed One told the bhiksus:

“I remember that in the past there was a river called Pariyata, which in the Sui language means Crossing That Ford. Beside this river lived a maker of flower garlands, whose flower garden stood near the water. At that time, a tortoise came up from the river and crawled into the flower garden in search of food. Wherever it passed, the plants were trampled and ruined. When the owner saw that every place where the tortoise sought food had been crushed, he devised a way to catch it. Having captured it, he placed it in a flower basket, intending to kill and eat it later. The tortoise thought, ‘What should I do? By what means and what understanding can I escape this calamity?’ It then devised a plan: ‘I can deceive the owner of the flower garden.’

“Having thought this, it spoke to the gardener in verse:

“I came from the water, and mud clings to my body;
You should wash clean the basket that holds the flowers.
The mud upon my body has not been cleansed;
I fear it may soil both basket and flowers.”

The gardener thought, “Excellent! This tortoise has given me good advice. I must heed it. I should wash the tortoise clean and not let mud soil my flower basket.” With that thought, he grasped the tortoise and carried it to the water’s edge to wash it. He placed it upon a rock and scooped up water for washing. The tortoise then exerted all its strength and suddenly plunged into the deep water.

Seeing the tortoise dive deep beneath the water, the garland maker thought, “How extraordinary! This tortoise has cleverly deceived me. I should deceive it in return and induce it to leave the water.”

The garland maker then spoke to the tortoise in verse:

The tortoise thought, “This garland maker is trying to deceive me. His mother is now gravely ill and confined to bed. His elder sister gathers flowers and weaves them into garlands to sell for their livelihood. Yet he speaks to me in this way. Surely he only wishes to lure me from the water so that he may eat my flesh!”

The tortoise then spoke to the garland maker in verse:

The Buddha then told the bhiksus:

“Bhiksus, you should know that the tortoise that plunged into the water was I myself. The garland maker of that time is Mara Papiyan today. Mara Papiyan tried to deceive me then, but I did not fall into his scheme. Now he wishes to deceive me again—how could he possibly succeed?”

The bhiksus again addressed the Buddha:

“Blessed One, how extraordinary! It is truly inconceivable. The majestic power of Mara Papiyan is very great; he rules the desire realm and employed many schemes to deceive the Blessed One, yet he could not move you from your seat.”

After hearing the bhiksus speak these words, the Buddha told them:

“You should know that it is not only today that Mara Papiyan has brought his power to deceive me. He did the same in the past, but could not deceive me.”

The bhiksus then addressed the Buddha:

“Excellent, Blessed One! How did this occur? We beseech you to recount it clearly for us.”

The Blessed One told the bhiksus:

“I remember that in the past there was an enormous naga in the great ocean whose wife was pregnant. Suddenly, the pregnant female naga craved the heart of a monkey. Because of this, her body became emaciated, her complexion turned sallow, and she lay paralyzed, tossing and trembling without ease.

“When the male naga saw that his wife had become so thin and had lost her beauty, he asked:

“‘Good wife, what illness afflicts you? What do you crave? Why have you not told me? What is the reason?’

“The female naga remained silent and did not answer. Her husband said again:

“‘Why do you not answer me?’

“The female naga said to her husband:

“‘If you permit me to speak freely, I shall tell you. If you do not consent, I dare not speak.’

“Her husband replied:

“‘Tell me. If it is reasonable, I shall use every means to obtain it.’

“The female naga then said:

“‘I crave a monkey’s heart. Can you find one for me?’

“The male naga answered:

“‘What you desire is truly difficult to obtain. Why? We live upon the waters of the great ocean, while monkeys live in trees in the mountain forests. How could one be found?’

“His wife said:

“‘I do not know why I crave a monkey’s heart. If you cannot find one, I shall miscarry, and before long I too shall die.’

“The male naga then told his wife:

“‘Good wife, endure for a little while. I shall go and seek one. If I succeed, our joy will be beyond words.’

“The male naga rose from beneath the sea and went ashore. Not far from the coast, he saw a great udumbara tree, which in the Sui language means Fulfillment of Wishes. A large monkey was sitting in the tree, picking and eating its fruit. Seeing the monkey eating there, the naga gradually approached the foot of the tree. Upon arriving, he enticed the monkey with pleasing words and asked:

“‘Excellent! Excellent! Elder brother, what are you doing in this tree? Is your life arduous and difficult? Is food easy to find? Do you suffer from weariness or illness?’

“The monkey answered:

“‘Worthy sir, I suffer no distress.’

“The naga asked:

“‘Where do you obtain food and drink while living here?’

“The monkey replied:

“‘I live in this udumbara tree and eat its fruit.’

“The naga then said:

“‘Seeing you, joy fills my entire body beyond restraint. I wish to become your good friend so that we may cherish and respect one another. Please accept my friendship. Why must you remain here? Moreover, this tree bears little fruit and provides no abundance. Why endure living in such a place? Please come down and follow me. I shall take you across the sea to a great forest where the trees are luxuriant and where countless trees bear liku fruit, nata fruit, cintaka fruit, and many others.’

“The monkey said:

“‘How can I reach the other shore? The sea is broad and its water deep; it would be exceedingly difficult to cross. What could I do to swim over?’

“The naga told the monkey:

“‘I shall carry you on my back and take you to the farther shore. You need only come down from the tree and mount my back.’

“The monkey’s mind was unsettled, narrow, base, foolish, and shallow in understanding. Hearing the naga’s honeyed words, he became delighted, climbed down from the tree, and mounted the naga’s back, intending to go with him. The naga secretly thought, ‘Excellent! Excellent! My wish has now succeeded,’ and set out for his home. Soon the bodies of both naga and monkey were submerged in the water.

“The monkey asked the naga:

“‘My friend, why have we suddenly sunk beneath the water?’

“The naga replied:

“‘Do you not know?’

“The monkey asked:

“‘What is happening? What do you intend to do?’

“The naga answered:

“‘My wife is pregnant and craves a monkey’s heart. For that reason, I have brought you here.’

“The monkey thought, ‘I have met with terrible misfortune and grievous disadvantage, bringing death upon myself. Alas! What can I do to escape this calamity quickly and preserve my life?’ Then he thought, ‘I must deceive this naga.’

“Having devised his plan, he said to the naga:

“‘My kind and virtuous friend, I left my heart behind in the udumbara tree and did not bring it with me. Why did you not tell me the truth then, saying, “I need your heart,” so that I might have brought it? You should turn back so that I can fetch my heart, and then we shall return.’

“When the naga heard this, they both rose above the surface. As the naga emerged near the shore, the monkey joyfully exerted himself, sprang swiftly with all his strength from the naga’s back onto dry land, and leapt into the great udumbara tree.

“The naga waited at the foot of the tree for a long while. Seeing that the monkey remained hidden and did not descend, he called to him:

“‘My dear and good friend! Come down quickly and return home with me.’

“The monkey remained silent and refused to descend. Seeing that he would not come down, the naga spoke in verse:

“The monkey thought, ‘This naga is truly witless.’ Then he spoke to the naga in verse:

“Though your schemes, naga, may be vast and lofty,
Your capacity of mind is exceedingly narrow.
You should carefully reflect again:
Among all living creatures, who is without a heart?

“Though that forest may abound in fruiting trees,
Including amra trees and other sweet fruits,
In truth, I have no wish to go there now;
I would rather remain here and eat udumbara fruit.”

The Buddha told the bhiksus:

“Bhiksus, you should know that the monkey of that time was I myself, and the naga was Mara Papiyan. In those days Mara Papiyan tried to deceive me with false words but failed. How much less could he now entice me with the five worldly desires or shake me from my seat!”

After the Buddha had spoken, the bhiksus again addressed him:

“The Blessed One is truly extraordinary, exceedingly exceptional and inconceivable. Mara Papiyan brought an army of demons in many hideous forms before the Tathagata. How was the Tathagata able to observe and know each of them clearly?”

The Buddha told the bhiksus:

“Bhiksus, you should know that it is not only today that the king of Maras has brought this great army of hideous forms before me and that I have discerned it clearly.”

The bhiksus addressed the Buddha:

“The Blessed One is truly extraordinary. How did this occur? Please recount it; we wish to hear.”

The Blessed One told the bhiksus:

“I remember that long ago a hunter knew of a forest where many birds often gathered. He went there and erected a grass hut, covered it with many kinds of branches, and concealed himself inside. The birds mistook the branches for real trees and flew down to perch upon them. When the hunter saw birds alighting on the hut, he gradually killed them by shooting or seizing them. Another bird saw the hut and thought, ‘This hut moves from place to place, whereas all the other trees remain fixed. Surely it is not empty inside!’ Knowing this, the bird flew far away from the hut and was not captured by the hunter. It spoke in verse:

The Blessed One told the bhiksus:

“You should know that the bird of that time was I myself. The hunter was Mara Papiyan. At that time, he assumed a terrifying appearance and sought to kill me, but I discerned him. Today Mara Papiyan again brought a hideous and terrifying army before me, but I had long known it.”

The Blessed One then spoke in verse:

Worldly people do not reflect profoundly;
How could they attain the Dharma of superior beings?
Through supreme contemplation, I have now
Escaped all bonds and realized the unconditioned.

Chapter 35: TWO MERCHANTS MAKE OFFERINGS TO THE BUDDHA

(Part 1)

When the Blessed One had first attained the Way, he sat cross-legged beneath the Bodhi tree for seven days and nights without rising, taking the bliss of liberation as his food. After seven days, single-minded and rightly mindful, he emerged from concentration and sat upon the lion throne. During the first watch of the night, he contemplated the twelve links of dependent origination, proceeding from the last link to the first and then from the first to the last.

He reflected well and observed well, seeing without error that because this link exists, that link arises, and because that link exists, this one exists. Thus, conditioned by ignorance there are formations; conditioned by formations there is consciousness; conditioned by consciousness there are name and form; conditioned by name and form there are the six ayatanas; conditioned by the six ayatanas there is contact; conditioned by contact there is feeling; conditioned by feeling there is craving; conditioned by craving there is grasping; conditioned by grasping there is becoming; conditioned by becoming there is birth; and conditioned by birth there are the sufferings of aging, illness, death, sorrow, lamentation, pain, and distress.

After knowing these dharmas, the Blessed One spoke in verse:

When one who practices the holy life contemplates all dharmas,
One knows that all dharmas arise in mutual dependence.
If one knows that dharmas arise through causes and conditions,
One knows that dharmas exist through causes and conditions.

At midnight, the Blessed One contemplated the twelve links of dependent origination from the first link to the last. With his mind fully attentive, neither forgetful nor distracted, he carefully observed and reflected upon the reverse sequence: because that link does not exist, this link does not exist; because that link ceases, this link ceases of itself. Thus, with the cessation of ignorance, formations cease; with the cessation of formations, and so forth, birth, aging, illness, death, sorrow, lamentation, pain, and distress all cease.

Having contemplated and known these dharmas, the Blessed One spoke in verse:

When one who practices the holy life contemplates all dharmas,
One knows that dharmas arise through causes and conditions.
If one knows that dharmas arise through causes and conditions,
One knows that dharmas cease through causes and conditions.

During that midnight watch, the Blessed One contemplated the twelve links of dependent origination from the final link to the first. Neither forgetful nor distracted, he carefully reflected and observed: when that arises, this arises; because that exists, this exists. When that does not exist, this also does not exist; when that ceases, this also ceases. Thus, conditioned by ignorance, formations arise; conditioned by formations, all the links through birth, aging, illness, death, sorrow, lamentation, pain, and distress arise in mutual dependence. When that link does not arise, this link does not arise; when that link has ceased, this link also ceases.

Having known this truth, the Blessed One spoke in verse:

When one who practices the holy life contemplates the world,
One knows dependent arising through to cessation.
Having shattered Mara’s army and established the seat of awakening,
One shines like the sun illuminating the sky.

The Blessed One then rose from the lion throne and went a short distance from the Bodhi tree. There he again sat cross-legged and motionless for seven days, taking delight in the practice of liberation. For seven days beside the Bodhi tree, he gazed intently with unblinking eyes and thought, “Here I completely extinguished boundless afflictions and laid down the heavy burden!”

After seven days in right mindfulness and clear comprehension, he emerged from samadhi.

Later, people built a stupa at the place where he had sat gazing beside the Bodhi tree. They named it the Unblinking Stupa and spoke in verse:

At this seat of awakening, he extinguished all suffering,
Then sat here gazing upon that seat.
His aspiration fulfilled, he reached enlightenment’s farther shore:
“Here it was that I attained bodhi.”

The Blessed One rose from the Unblinking Stupa and walked serenely to Marici, which in the Sui language means Shimmering Heat, where he practiced walking meditation. After walking, he sat cross-legged for seven days, enjoying the bliss of liberation. After seven days, with right mindfulness and clear comprehension, he emerged from samadhi. At that time, the naga king Kala, which in the Sui language means Black-Colored, came before the Buddha, bowed at his feet, withdrew to one side, and addressed him:

“Blessed One, in the past I offered this palace to the Buddhas of former times. Out of compassion for me, they all accepted it and stayed here. Those Buddhas were the Blessed One Krakucchanda, the Blessed One Kanakamuni, and the Blessed One Kasyapa. Today I have encountered the Blessed One—excellent and timely indeed! Please have compassion on me and stay here for a short while. Why? I offered this palace to three Buddhas of the past. If today the Blessed One, the fourth, accepts it for my sake, this shall be called ‘my palace complete in merit, accepted by four Buddhas.’”

The Blessed One accepted the invitation of the naga king Kala, entered the palace, and sat cross-legged for seven days, settled and unmoving, enjoying the bliss of liberation.

After seven days in right mindfulness and clear comprehension, the Blessed One emerged from samadhi and told the great naga king Kala:

“Naga king, come to me and receive the Three Refuges—the Buddha, the Dharma, and the Sangha—and the five precepts. You will forever enjoy great happiness.”

The naga king Kala addressed the Buddha:

“I shall obey the Buddha’s teaching without resistance in my heart and follow what the Blessed One has instructed.”

Having heard the Buddha’s words, the naga king Kala joined his palms toward the Buddha and received the threefold self-refuge: refuge in the Buddha, refuge in the Dharma, and refuge in the Sangha. He then received the five precepts and became the first male lay disciple in the world. Among animals, the first to recite for himself the Three Refuges and five precepts was the naga king Kala.

At that time, another naga king named Mucalinda was approaching the Buddha. Upon arriving, he bowed at the Buddha’s feet and withdrew to one side. Standing there, he addressed the Buddha:

“Blessed One, in former times I offered this palace of mine to all the Buddhas, and they accepted it and dwelt within.

“Those Buddhas were the Blessed One Krakucchanda, the Blessed One Kanakamuni, and the Blessed One Kasyapa. Excellent indeed that I have encountered the Blessed One today! Please accept this palace for my sake as well. Then four perfectly enlightened Buddhas will have accepted my palace, and I shall obtain complete benefit.”

The Blessed One complied with the request of the naga king Mucalinda and accepted the palace. Within it, he sat cross-legged for seven days without rising, enjoying the bliss of liberation. During those seven days, clouds gathered in the sky and poured down rain. An extremely cold wind blew, and the unceasing rain continued for seven days, making the air bitterly cold. The naga king Mucalinda emerged from his palace, manifested an enormous body, and coiled around the Buddha seven times to protect him. He also manifested seven heads, which bent down to form a great canopy above the Buddha. The naga king thought, “May the Blessed One’s body not be touched by cold wind, chill, or dust. May insects, mosquitoes, and gnats not bite the Blessed One.”

After seven days, the sky became clear and free of cloud and mist. With right mindfulness and clear comprehension, the Blessed One emerged from samadhi. The naga king Mucalinda then withdrew his naga form and appeared as a young Brahmin. Standing before the Buddha, he joined his palms, bowed to the ground, and addressed him:

“I did not intend to disturb the Tathagata just now. I manifested a naga body and coiled seven times around the Tathagata, then manifested seven heads to shelter the Tathagata’s crown because I wished the Tathagata to be secure. I feared only that the Blessed One might be chilled by wind and rain, stained by dust, or bitten by insects, mosquitoes, and gnats. Blessed One, it was because I thought in this way that I sheltered you.”

Because of this occasion, the Blessed One spontaneously spoke verses of praise:

Contentment and tranquil concentration bring great bliss;
Contentment and profound contemplation bring great bliss.
Blissful is freedom from affliction in this world,
And freedom from harming living beings.

Whatever sensual pleasures exist among humankind,
If one abandons them all and remains free from craving,
Worldly joy compared with the joy of the path
Is not even one part in sixteen.

After speaking these verses, the Blessed One told the naga king Mucalinda:

“Great king, come here and receive the Three Refuges and five precepts. Great king, you will forever enjoy happiness.”

The naga king Mucalinda addressed the Buddha:

“As the Blessed One has instructed, I shall always comply.”

Having heard the Buddha’s teaching, Mucalinda approached the Blessed One and received the Three Refuges and five precepts.

While the Blessed One was still practicing the bodhisattva path, there was a goatherd who, during the six years in which the bodhisattva practiced austerities, made offerings to the Blessed One with a pure mind, honoring and revering him. He offered milk to the Blessed One and broke off a branch of a nyagrodha tree, planting it to provide shade for him. That branch then became a great tree. In accordance with the extent of his faithful mind and these causes and conditions of wholesome roots, the goatherd was reborn after death in the Heaven of the Thirty-Three as a celestial prince possessing great majestic power, spiritual abilities, and mastery.

After his rebirth in heaven, the former goatherd thought, “What causal karma produced the result through which I obtained this body?” He reflected again, “I remember that in the past, while the Blessed One was still a bodhisattva, I personally performed this deed: while the bodhisattva practiced austerities, I offered him milk. At the place where he sat, I broke off a branch of a nyagrodha tree and planted it in the ground to shade him. Through that wholesome karma, I have now obtained this wondrous result.”

The celestial prince further thought, “Because I drew near and made offerings while the Blessed One was still a bodhisattva, I have now received this result. Because I planted a nyagrodha branch to shade the Blessed One, I have now received this reward and possess these unobstructed spiritual powers. How much more so today, when the Blessed One has attained the fruit of unsurpassed bodhi, if for my sake he returns to rest in the shade of this tree!”

At midnight, his body emitted brilliant rays that illuminated as far as the Bodhi tree. Accompanied by that celestial light, the celestial prince went to the Buddha.

Upon arriving, he bowed at the Buddha’s feet and withdrew to one side. He then addressed the Buddha:

“Excellent, Blessed One! Out of compassion for me, I beseech the Blessed One to accept this tree and enjoy ease here according to your wish.”

Out of compassion for the celestial prince, the Blessed One accepted the nyagrodha tree that the goatherd had formerly planted in the ground. Having accepted, he sat cross-legged and motionless beneath the tree for seven days, experiencing the bliss of liberation.

After seven days, with right mindfulness and clear comprehension, he emerged from samadhi and told the celestial prince:

“Celestial prince, come! Approach me and receive the Three Refuges and five precepts. You will enjoy happiness for a long time.”

The celestial prince received the threefold self-refuge and the five precepts. He was the first deva in the world to receive from the Buddha the Three Refuges and five precepts and become an upasaka. In a former life, he had been the goatherd; because he offered the tree, milk, and other things to the bodhisattva, he obtained the reward of a celestial body.