佛本行集經

Chapter 54: THE CAUSES AND CONDITIONS OF UDĀYIN

(Part 2)

At that time, King Śuddhodana brought all the people of his own palace, all those of Prince Siddhārtha’s palace, and also other retinues—young men of the Śākya clan and their attendants. He further brought the four divisions of the army, the ministers and officials, commanding generals and guards, as well as lay devotees and venerable elders from the villages, towns, and cities. To display his royal majesty and manifest his virtuous spirit, the king thus brought with him ministers, kinsmen, military forces, and guards surrounding him.

At that time, ninety-nine thousand members of the Śākya clan, together with the people of Kapilavastu, wished to behold the Tathagata.

The Tathagata saw King Śuddhodana and the orderly ranks of the multitude approaching and thought: “If I see my royal father and do not rise to welcome him, people will say, ‘This man lacks the virtue proper to a human being. Why does he not rise to welcome his father when he sees him?’

“If I see my royal father and the assembly and rise to welcome them, they will incur immeasurable grave offenses.

“If I remain seated as before, they will not give rise to reverence toward me.”

The Tathagata considered these three possibilities and saw that each had such a fault. Having reflected upon their meaning, he rose from his seat and, through the power of spiritual mastery, soared into the sky. There he manifested various spiritual transformations: standing, sitting, lying down, sleeping, emitting smoke, blazing with fire, disappearing, and reappearing.

The deities of Kapilavastu—the guardian deity of the city, the guardians of the gates, and others—appeared before King Śuddhodana, ascended upon clouds into the sky, bowed at the Buddha’s feet, withdrew to one side, and addressed the Blessed One in verse:

King Śuddhodana saw from afar the Blessed One ascending into the sky through spiritual power and displaying various miraculous transformations. He thought: “I remember when Prince Siddhārtha renounced worldly life and went forth. Now he has become a Great Sage possessing abundant majestic virtue and great spiritual powers.” Having thought thus, King Śuddhodana descended from his carriage and proceeded on foot toward the Buddha. As the king gradually approached the place where the Buddha was seated, the Buddha also slowly descended from the sky. Just as King Śuddhodana reached the Buddha’s seat, the Buddha returned from the sky to his seat.

King Śuddhodana saw that the Buddha wore no jeweled royal crown upon his head, that his beard and hair had been shaved away, and that his body was clothed in a kāṣāya robe. Overcome by love for his son, the king fainted. After a moment he regained consciousness, rolled upon the ground in grief and wept, his face drenched with tears. At that time, the ninety-nine thousand members of the royal clan, together with all the people inside and outside the city, also fainted and fell to the ground. They rolled about in sorrow, weeping until tears streamed across their faces, grief-stricken, anguished, and suffering beyond measure.

The assembly then spoke in verse:

The Great King led the multitude before the Buddha;
The royal father saw the Buddha but did not yet greet him.
He wished to call him “son,” yet felt apprehensive;
He wished to call him “bhikṣu,” yet felt embarrassed.

The king saw the Prince in the form of a śramaṇa;
Being himself upon the throne, he felt ashamed.
He sighed deeply, his heart filled with distress,
Then fainted upon the ground and uttered many laments.

The Tathagata sat silently in meditative concentration;
Seeing this, the king remained sorrowful,
Like a thirsty man who comes from afar:
Though he has already seen water, he still endures thirst.

The Blessed One then thought: “The Śākya royal clan is exceedingly self-important, haughty, and proud. They will be unwilling to place their heads upon the ground to bow to me.” Having thought thus, he rose into the sky to a height of about one zhang above the ground. He further thought: “Now that I remain at this height, they can bend their bodies and lower their heads sufficiently to bow.”

A verse says:

The Buddha knew the pride in the hearts of king and subjects
And rose into the sky to the height of one zhang.
Out of loving concern for all who had come,
He therefore remained suspended in the air.

King Śuddhodana then rose from the ground, bowed at the Buddha’s feet, and spoke in verse:

Three times have I bowed to the One of Suchness:
I bowed to the Buddha when he had just been born;
Formerly, when the court physiognomists made their prediction;
And when he sat beneath the tree that shaded his body.

King Śuddhodana bowed at the Buddha’s feet. Thereafter, the retinues of the two palaces bowed to the Buddha in succession. Next, the maternal relatives bowed at the Buddha’s feet. The young men of the Śākya clan also bowed at his feet. The commanding officers, guards, ministers, and officials likewise bowed to the Buddha in succession. Lay devotees from the great clans bowed at the Buddha’s feet. Then, in order, the venerable, wealthy elders also bowed at his feet.

The Blessed One possessed profound and subtle teachings, but, fearing that the assembly had not yet given rise to joy and yearning, nor conceived a rare and extraordinary thought, the Tathagata did not yet teach this Dharma.

The Blessed One then wished those assembled before him to give rise to joyful faith and reverence. Exercising his spiritual powers, he ascended into the sky in the eastern direction to the height of approximately one tāla tree and manifested various spiritual transformations: from one body he manifested many bodies, or many bodies merged into one; he moved without his feet touching the ground; traveled upward from below and downward from above; passed through mountains and stone walls without obstruction; entered the earth as though entering water; walked upon water as upon land; sat cross-legged in the sky, serene and unmoving; walked in meditation like a bird in flight; emitted smoke from the upper body and water from the lower body;

or his body appeared like a great mass of fire, like the orbs of the sun and moon, possessing great majestic virtue and great spiritual power, blazing with splendor and illuminating everywhere.

At times he grasped the sun and moon in his hands, or made his body so immense that it reached the Brahmā realm.

After manifesting these spiritual powers, he simultaneously displayed pairs of opposing transformations: the upper half of his body emitted smoke while the lower half emitted fire; or the lower half emitted smoke while the upper half emitted fire; or his left side emitted fire while his right side emitted smoke; or his right side emitted fire while his left side emitted smoke. Again, the upper half of his body emitted smoke while the lower half poured forth clear, refreshing, cold water; or the upper half poured forth clear, refreshing, cold water while the lower half emitted smoke; or his left side emitted smoke while his right side poured forth clear, refreshing, cold water; or, in an instant, his right side emitted smoke while his left side poured forth clear, refreshing, cold water.

Or the lower half of his body blazed with hot fire while the upper half poured forth cool water; or the upper half blazed with hot fire while the lower half poured forth clear, refreshing, cold water. His left side emitted fire while his right side poured forth cool water; or his left side blazed with fire while his right side poured forth clear, refreshing, cold water; or his left side poured forth refreshing, cold water while his right side emitted red flames.

Or his entire body blazed with fire while the space between his eyes poured forth refreshing, cold water; or the space between his eyes blazed with red fire while his entire body poured forth refreshing, cold water.

The Tathagata then caused the lower half of his body to appear while concealing the upper half and taught the Dharma. Next, he caused the upper half of his body to appear while concealing the lower half and taught the Dharma.

The Tathagata entered the Samādhi of Fiery Radiance, and from every pore issued rays of light: some blue, some yellow, some red, some white, some emerald-green, and some crystal-colored.

At times the Tathagata manifested spiritual powers in the sky at a height of one tāla tree above the ground; at times at a height of two tāla trees, or three, four, five, or seven tāla trees. The spiritual powers he manifested were those of producing many bodies from one body, and so forth, through emitting crystal-colored rays of light.

The Tathagata then disappeared in the southern direction and appeared in the western direction at a height of about one tāla tree above the ground, manifesting every kind of spiritual transformation. Or the Blessed One disappeared in the west and appeared in the north at a height of about one tāla tree above the ground, remaining in the sky and manifesting every kind of spiritual power. These spiritual powers included dividing one body into many bodies, and so forth, through emitting crystal-colored rays of light. It was likewise in every other direction: he remained in the sky at heights ranging from one to seven tāla trees above the ground, manifesting every kind of spiritual power, such as dividing one body into many bodies, and so forth, through emitting crystal-colored rays of light.

When the assembly saw the Blessed One manifesting such spiritual powers, they gave rise to joy, faith, and reverence toward the Buddha and regarded it as unprecedented.

Knowing that the assembly had become joyful, faithful, reverent, and filled with a sense of the unprecedented, the Blessed One descended from the sky, spread out his sitting mat, and sat before the assembly. He then taught them the Dharma in gradual order. He said, “Sentient beings have long dwelt amid the afflictions,” causing those who heard him to distance themselves from affliction. He therefore encouraged the cultivation of generosity, moral discipline, diligence, and patience, by which one would be born in a wholesome realm. He also taught them to abandon the outflow of sensual desire, the outflow of existence, and so forth, thereby attaining freedom from affliction. He further praised the merit of renouncing the household life and extolled such teachings of liberation.

While teaching the Dharma, the Tathagata knew that the assembly was joyful and elated, gentle, and free from heedlessness.

At that time, the Blessed One also taught the Dharma handed down by all Buddhas: suffering, its origin, its cessation, and the path.

As the Blessed One skillfully manifested spiritual powers before the assembly and proclaimed the true Dharma, immeasurable hundreds of thousands of koṭis of sentient beings, while still seated, became free from dust and defilement, were no longer afflicted, severed the fetters, and attained the pure Dharma eye. Regarding all phenomena that arise through accumulation, they extinguished every characteristic and realized true wisdom. It was like a clean garment without the slightest stain, which may be dyed any desired color and will take on that color.

After the Buddha had taught these doctrines, immeasurable and boundless hundreds of thousands of myriads of koṭis of sentient beings in the assembly, while still seated, became free from dust and defilement, were no longer afflicted, severed the fetters, and attained the pure Dharma eye. They brought all characteristics to quiescent cessation and realized wisdom in accordance with reality. This assembly saw the Dharmas for themselves, attained the Dharmas, realized the Dharmas, entered the Dharmas, transcended all doubts, extinguished all delusions, became free of uncertainty, and attained fearlessness.

All causes and conditions producing the view of a self in relation to the body were utterly extinguished. Having understood this, they took refuge in the Buddha, Dharma, and Sangha, undertook the five precepts, and became lay devotees.

King Śuddhodana, enveloped by the net of affliction arising from love for his son, did not attain the fruit. Seated before the Blessed One, he lamented sorrowfully, choked with grief and anguish, and spoke in verse:

Where is the crown adorned with seven treasures
That you formerly wore in splendor and beauty?
Where has the bright pearl within your hair gone?
Your head is bare, your form impaired, and majesty absent.

The Blessed One answered King Śuddhodana in verse:

King Śuddhodana again addressed the Tathagata in verse:

Formerly, in the palace, I made a hundred prayers,
Praying for a son who would become a Wheel-Turning King.
Now I see your head shaven and a bowl in your hand;
Tell me, what greater thing have you attained?

The Blessed One answered King Śuddhodana in verse:

Though a Wheel-Turning King gains everything, he is never content;
Though he attains long life, he is not sovereign over himself.
My mind is sovereign and without bounds;
To desire a son who is a Wheel-Turning King is truly unwise.

King Śuddhodana again addressed the Blessed One in verse:

Formerly you wore sandals adorned with seven treasures,
With soft cushions and fine blankets of every kind;
You dwelt securely in palaces and lofty halls,
And a white parasol was held above your head.

Your fair feet, tender as lotus flowers—
How can they endure thorns, sand, and gravel?

The Blessed One answered King Śuddhodana in verse:

King Śuddhodana again addressed the Buddha in verse:

Formerly, in the palace, sandalwood and other scents,
Fragrances cooling as moonlight,
Were applied to your body at the proper times;
Once anointed, your body felt light and refreshed.

The Blessed One answered King Śuddhodana in verse:

I possess the Dharma pool filled with clear, cool water,
Where the wise rejoice, a place of peace and bliss.
In the precious pool of merit I cleanse my body;
I do not sink, but ascend the shore of awakening.

King Śuddhodana spoke in verse:

Formerly, in the palace, you wore Kāśī cloth,
Your body scented with campaka and lotus fragrance;
Many layers of soft flowers lined your garments,
And you dwelt in the palace with majestic dignity.

The Blessed One again answered King Śuddhodana in verse:

King Śuddhodana spoke in verse:

Formerly, in the palace, objects adorned with seven treasures,
Utensils and dining tables inlaid with gold and silver,
Delicacies from mountain and sea, fragrant, savory, and sweet—
The royal prince partook of them freely as he wished.

The Buddha again answered King Śuddhodana in verse:

King Śuddhodana again spoke in verse:

Formerly, when you dwelt within my palace,
You reclined and sat upon the softest places,
Unsurpassed in the world, with none their equal;
You rested upon pleasing pillows without complaint.

The Blessed One answered King Śuddhodana in verse:

I have realized sovereign wisdom
And escaped every kind of suffering.
I have uprooted the painful thorns of affliction;
Out of love for worldly beings, I do not complain.

King Śuddhodana again spoke to the Buddha in verse:

Garlands and jeweled ornaments adorned your body;
Your wives and consorts were beautiful as celestial maidens.
Speaking gentle and sweet words, they attended upon you,
Reverently complying with their husband’s commands.

The Blessed One again answered King Śuddhodana in verse:

Royal Father, I possess the Dharma newly learned,
The wondrous practice of purity within the heavenly realm.
Because I have realized sovereignty of mind,
Whatever I wish is fully accomplished.

King Śuddhodana again spoke in verse:

The Buddha again answered King Śuddhodana in verse:

King Śuddhodana again spoke in verse:

Ruling frontiers, rivers, and mountains,
Enjoying desires and possessing a thousand sons,
And the marvelous seven treasures—why did you not desire these?
Why did you instead cultivate the practice of a śramaṇa?

The Buddha answered King Śuddhodana in verse:

King Śuddhodana again spoke in verse:

The Buddha again answered King Śuddhodana in verse:

I make right effort my excellent steed;
Wisdom, reflection, conscience, and moral dread are my carriage.
Propelled by diligence, I cultivate with heroic vigor;
Riding this carriage, I enter fearlessness.

King Śuddhodana again spoke in verse:

Formerly, in the palace, you rode Kaṇṭhaka,
The pure white horse surpassing all others;
Its saddle and bridle were adorned with seven treasures,
And upon this horse you traveled wherever you wished.

The Buddha answered the Great King in verse:

However many horses there are in the world,
Ridden by countless beings throughout innumerable worlds,
They all remain subject to the law of impermanence.
Having contemplated this, I freely ride spiritual power.

King Śuddhodana again spoke in verse:

Formerly, while you dwelt within the palace,
Its lofty halls resembled the realm of the devas.
Guards bearing bows, arrows, spears, and lances protected you,
Their bodies clad in imposing armor.

The Buddha again answered the king in verse:

At that time, an immeasurable great assembly—including Elder Maudgalyāyana, Elder Mahākāśyapa, Elder Uruvilvākāśyapa, Nadīkāśyapa, Gayākāśyapa, Mahākauṣṭhila, Sundara, Revata, and others—sat on the two sides of the Buddha. Because these venerable elders had practiced austerities, their bodies were not radiant but thin, weary, and emaciated. Their complexions lacked luster, their strength had declined, and only skin covered their bones. King Śuddhodana then addressed the Buddha:

“Blessed One, those seated to your right—from where did they come to renounce the household life under the Blessed One?”

The Buddha raised his golden-colored arm, pointed to each bhikṣu, and introduced them by name to the king:

“This is Śāriputra; this is Mahākāśyapa; this is Uruvilvākāśyapa; this is Nadīkāśyapa; this is Gayākāśyapa; this is Upasena; and this is Revata. All of them belong to great and noble brahmin clans in the kingdom of Magadha.”

King Śuddhodana again asked:

“Who are those now seated to your left? From where did they come to renounce the household life under the Blessed One?”

The Buddha told the king:

“This is Mahāmaudgalyāyana; this is Mahākātyāyana; this is Mahācunda, and so forth. They too belong to great and noble clans in the kingdom of Magadha.”

When King Śuddhodana heard the Buddha introduce them in this way, his heart became sorrowful and displeased. He thought: “Although my son is indeed a youth of the great and noble kṣatriya clan, handsome in appearance like a golden image and delightful for people to behold without weariness, it is unreasonable that a youth of the great kṣatriya clan should have brahmins attending upon him on both sides. Since he is a youth of the noble kṣatriya clan, it would be proper for kṣatriyas to attend upon him and surround him.”

Having thought thus and wishing to bring this about, the king left his seat, rose, and returned to the royal palace.

Chapter 55: THE CAUSES AND CONDITIONS OF UPĀLI

(Part 1)

After King Śuddhodana returned to the royal palace, a youth named Upāli came forth from the assembly before the Buddha. His mother led him by the hand to the Buddha and said:

“This Upāli formerly shaved the Blessed One’s beard and hair.”

Upāli then shaved the Blessed One’s beard and hair.

The mother of the youth Upāli addressed the Buddha:

“Blessed One, is the youth Upāli skillful in shaving the Buddha’s beard and hair?”

The Buddha told the mother of the youth Upāli:

“Although he has shaved the beard and hair cleanly, the youth is bending his body too low.”

The mother of the youth Upāli then said to him:

“Upāli, while shaving the Tathagata’s beard and hair, do not bend too low and disturb the Venerable One’s mind.”

At that very moment, Upāli entered the first dhyāna.

The mother of the youth Upāli again addressed the Buddha:

“Blessed One, is the youth Upāli skillful in shaving the Blessed One’s beard and hair?”

The Buddha then told the mother of the youth Upāli:

“Although he has shaved the beard and hair, the youth is holding his head too high.”

The mother of the youth Upāli told him:

“Upāli, do not hold your head too high and disturb the Venerable One’s mind.”

Upāli then entered the second dhyāna.

Upāli’s mother again addressed the Buddha:

“Blessed One, is the youth Upāli skillful in shaving the beard and hair?”

The Buddha told the mother of the youth Upāli:

“Although he has shaved the beard and hair, his inhalation is too rapid.”

The mother of the youth Upāli again told him:

“While shaving the Tathagata’s beard and hair, do not inhale too rapidly and disturb the Venerable One’s mind.”

At that very moment, Upāli entered the third dhyāna.

The mother of the youth Upāli again addressed the Buddha:

“Blessed One, is the youth Upāli skillful in shaving the beard and hair?”

The Buddha told the mother of the youth Upāli:

“Although he is skillful in shaving the beard and hair, his exhalation is too rapid.”

The mother of the youth Upāli then said to him:

“While shaving the Tathagata’s beard and hair, do not exhale so rapidly and disturb the Venerable One’s mind.”

At that very moment, Upāli entered the fourth dhyāna.

The Buddha then told the bhikṣus:

“Bhikṣus, quickly go and take the razor from Upāli’s hand. Do not let it fall to the ground. Why? Because the youth has entered the fourth dhyāna.”

Upāli’s mother then took the razor from the youth’s hand.

When King Śuddhodana reached the city of Kapilavastu, he summoned the entire royal clan to the great hall and proclaimed:

“All of you should know this: If my son, Prince Siddhārtha, had not renounced the household life, he would certainly have become a Wheel-Turning Sage King, and you would have served him. Now the Prince has gone forth, attained unsurpassed perfect awakening, and turned the unsurpassed Dharma wheel, excelling all devas and humans. As a royal prince of the kṣatriya clan, handsome and upright like a golden image and delightful for all to behold, why should he have men of the brahmin clan as disciples attending upon him? This is truly contrary to propriety. Since he is a royal prince of the Śākya kṣatriya clan, it is proper that Śākya kṣatriyas attend upon him.”

The royal clan together addressed King Śuddhodana:

“Great King, what does the Great King wish us to do first today?”

King Śuddhodana then told the Śākya sons:

“People of the Śākya clan, if you consider the time appropriate, each family should have one person renounce the household life. If a Śākya family has five brothers, let three go forth and two remain at home. If it has four, let two go forth and two remain at home. If a family has three brothers, let two go forth and one remain at home. If it has two brothers, let one go forth and one remain at home. If a family has only one son, he must not renounce the household life. Why? Because the lineage of the Śākyas must not be allowed to die out.”

The Śākya royal clan together addressed King Śuddhodana:

“Great King, if that is so, clear written records must be established.”

King Śuddhodana then assembled the royal clan and announced:

“My son has renounced the household life. Is there anyone who will follow my son and go forth? Whoever wishes to renounce the household life should state his name so that it may be recorded.”

Five hundred young men of the Śākya clan then registered their own names to follow the Prince into the homeless life. These five hundred youths removed the jeweled necklaces adorning their bodies and discussed among themselves:

“Who is worthy to receive our jeweled necklaces?”

They then thought: “Upāli has long endured hardship in serving us. Upāli is therefore worthy to receive our jeweled necklaces.” All five hundred youths removed their jeweled necklaces and presented them to Upāli. Having done so, each returned to his family to bid farewell to his parents.

Upāli then thought: “These Śākya youths have now cast aside their jewels and necklaces. It would be improper for me to accept and use them. These Śākya youths possess great majesty and power, yet they have relinquished wealth, official rank, authority, and honor to renounce the household life. For what reason, then, should I not renounce the household life today?”

At that time, Upāli was a barber. Seeing the youths return to bid farewell to their parents, Upāli also left behind all the jeweled necklaces they had given him. He went to the Buddha, bowed at his feet, and withdrew to stand at one side. Standing there, Upāli addressed the Buddha:

“Excellent, Blessed One! I pray that you permit me to follow the Buddha and renounce the household life.”

The Buddha then permitted Upāli to renounce the household life and receive full ordination. As for the five hundred Śākya youths, after returning home and bidding farewell to their parents, they came back to the royal court and addressed King Śuddhodana:

“Great King, you may now accompany us to the Blessed One. Since the Prince has renounced the household life, we too should follow the Prince and go forth.”

King Śuddhodana and the five hundred Śākya youths went together to the Buddha. Upon arriving, they bowed at his feet and withdrew to sit at one side. Once seated, King Śuddhodana addressed the Buddha:

“Blessed One, excellent, Greatly Virtuous One! It is improper for one of the kṣatriya clan to have people of the brahmin clan attending around him; this is truly contrary to propriety. Today the Blessed One should instead have members of the kṣatriya clan attend around a kṣatriya, as propriety requires. Five hundred youths of the Blessed One’s Śākya clan now wish to renounce the household life and receive full ordination within the Blessed One’s teaching. May the Blessed One lovingly permit them to renounce the household life and receive full ordination.”

The Blessed One then permitted the five hundred youths to renounce the household life and receive full ordination. He also instructed them in the proper deportments and said:

“You five hundred Śākya bhikṣus must all go and bow to the senior bhikṣu Upāli.”

The five hundred bhikṣus first bowed at the Buddha’s feet and then bowed to the senior bhikṣu Upāli. After bowing, they sat down in proper order.

The Blessed One then said to King Śuddhodana:

“Great King, you should now bow to Upāli and then, in order, bow to the five hundred bhikṣus.”

Hearing the Blessed One’s instruction, the king replied:

“Blessed One, yes. I dare not disobey your words.”

The king then bowed at the Buddha’s feet, next bowed to the senior bhikṣu Upāli, and finally bowed in order to the five hundred bhikṣus. After completing these bows in succession, the king returned to his former seat.

At that time, the Blessed One’s countenance shone brightly, and he said:

“Today the Śākya clan has conquered its own pride in noble lineage and shattered its personal arrogance.”

The bhikṣus then addressed the Buddha:

“How extraordinary, Blessed One! Today, through the Blessed One, Upāli has received the reverence, respect, and homage of the five hundred Śākya bhikṣus and Great King Śuddhodana.”

Having heard the bhikṣus speak thus, the Buddha told them:

“Bhikṣus, it is not only in this life that, through me, Upāli has received the reverence, respect, and homage of the five hundred Śākya bhikṣus and Great King Śuddhodana. Bhikṣus, in the past as well, through me, Upāli once received the kneeling homage of five hundred great ministers and was also reverently worshiped by King Brahmadatta of that time.”

The bhikṣus addressed the Buddha:

“How did this occur? We pray that the Blessed One explain to us in detail Upāli’s former karma.”

The Blessed One then told the bhikṣus:

“I remember that in a past age, in the kingdom of Vārāṇasī, there were two close friends. Both were poor and lowly and had no standing in society. One day, these two men carried a sheng of mung beans from their home and left the city of Vārāṇasī to seek hired work. At that time, a pratyekabuddha regularly visited the city of Vārāṇasī.

“Early one morning, the pratyekabuddha donned his robe, took his alms bowl, and entered the city to seek alms. From afar, the two poor friends saw the pratyekabuddha approaching. He wore his saṅghāṭī robe neatly and properly, carried his alms bowl in his hands, and advanced calmly and slowly, silent and gazing straight ahead. Seeing him, the two gave rise to pure minds and faithful reverence toward the pratyekabuddha. Their hearts filled with joy, and they said to each other:

“‘Today we are destitute because, in previous lives, we never encountered such a field of merit; or, if we did encounter one, we did not behold it with reverence, attend upon it, or make offerings. Had we then encountered an unsurpassed and supreme field of merit and known to make reverent offerings, today we would not suffer the hardship of possessing nothing and constantly laboring for hire merely to survive. Therefore, today we should offer this sheng of mung beans to the sage. If he compassionately accepts it, we shall escape the yoke of poverty.’

“Having thought thus, they offered the sheng of mung beans to the pratyekabuddha and said:

“‘We pray that the Venerable One compassionately accept this offering from us.’

“Out of loving concern for these two men, the pratyekabuddha accepted their offering. Having accepted it, the pratyekabuddha wished to teach and transform sentient beings. His sole method was to manifest spiritual powers; he possessed no other expedient means. Therefore, out of loving concern for the two men, after receiving their offering, the pratyekabuddha rose directly from the ground, soared into the sky, and departed.”