佛本行集經

Chapter 58: THE CAUSAL CONDITIONS OF BHADRIKA

(Part 3)

At that time, Elder Devadatta saw Ananda going to meet the Buddha and asked:

“Elder Ananda, where are you going?”

Ananda replied:

“I intend to go and pay homage to the Buddha.”

Devadatta said:

“Ananda, if you are determined to go, please wait for me a moment. I shall also ask permission from my preceptor, and then I will go with you to the Buddha.”

Devadatta immediately went to the Venerable Bhayasattra Sangha, bowed at his feet, stood to one side, and said:

“Master, I wish to pay homage to the Buddha. I respectfully ask you, out of compassion, to grant me permission.”

Elder Bhayasattra then said to Devadatta:

“If you deem the time appropriate, when you reach the Buddha, bow at his feet on my behalf and inquire after the Blessed One: Is he seldom ill and seldom troubled? Is his body at ease? Is it easy for him to sit and rise? Does he encounter difficulty while traveling and teaching beings? Is his bodily strength abundant?”

Devadatta said to Bhayasattra Sangha:

“I shall obey the Venerable Master’s instructions and dare not disobey.”

Devadatta then bowed to his venerable master, circumambulated him three times, took his leave, and departed.

At that time, the two elders Ananda and Devadatta left the foot of the Snow Mountains and went together to the Buddha. Upon arriving, they bowed at the Buddha’s feet and withdrew to stand to one side.

Elder Devadatta said to the Blessed One:

“Previously, when I asked the Tathagata to let me go forth, the Tathagata did not permit it. Does the Tathagata not now see that I have gone forth?”

The Buddha said to Devadatta:

“Devadatta, for what purpose did you go forth? Now that you have gone forth, you should not turn against it.”

The bhiksus said to the Buddha:

“How extraordinary, Blessed One! Formerly, you constantly instructed Devadatta to do what was beneficial. Yet now, in return, Devadatta bears enmity toward the Buddha.”

The Buddha told the bhiksus:

“Bhiksus, it is not only in this life that I have instructed Devadatta in what is beneficial, only for him to bear enmity toward me. It was also so in the past. I taught him what was beneficial, yet in return he bore enmity toward me.”

The bhiksus then said to the Buddha:

“Blessed One, how did this happen? Please explain it clearly to us.”

The Buddha told the bhiksus:

“I remember that in the distant past, at the foot of the Snow Mountains, there lived a bird with one body and two heads. One head was called Garuda, and the other was called Upagaruda. Of the two heads of this bird, while one slept, the other remained awake.

“One day, while the Upagaruda head was sleeping, near the head that was awake stood a fruit tree called Madhuka. The wind blew a flower from the tree, and it fell beside the wakeful head. That head thought, ‘If I alone eat this flower, once it enters the stomach, both heads will gain beauty and strength and be freed from hunger and thirst.’ Therefore, the wakeful head neither awakened the sleeping head nor informed it, but silently ate the flower.

“Later, the sleeping head awoke. Feeling its stomach full and satisfied, it coughed and sneezed, then said to the wakeful head, ‘Where did you eat such exquisite food that my body is full and comfortable and my voice has become clear?’

“The Garuda head replied, ‘While you were sound asleep, not far from my head there were flowers from a Madhuka fruit tree. At that time, one flower fell beside my head. I thought, “If I alone eat this flower, once it enters the stomach, both heads will be freed from hunger and thirst and will gain beauty and strength.” Therefore, I neither awakened you nor told you, but ate the flower.’

“When the head that had been sleeping heard this, it became resentful and aggrieved, thinking, ‘When he obtained food, he neither told me nor awakened me, but ate it alone. From now on, if I obtain food, I too shall neither call him nor inform him.’

“One day, as the two-headed bird flew here and there, it suddenly encountered a poisonous flower. The resentful head thought, ‘I shall eat this flower so that both heads will die.’ It then said to the Garuda head, ‘You sleep now, and I shall remain awake.’

“Upon hearing the Upagaruda head say this, Garuda fell sound asleep. The Upagaruda head quickly ate the poisonous flower. After sleeping, the Garuda head awoke, coughed and sneezed, recognized the poisonous breath, and asked the other head, ‘What poisonous food did you eat while awake, causing our body to become distressed and our life to approach death, making my voice hoarse so that, though I wish to speak, my throat is constricted and blocked?’

“The Upagaruda head then said to the Garuda head, ‘While you were sound asleep, I ate a poisonous flower because I wanted both heads to die.’

“Garuda said to Upagaruda, ‘Your deed was truly rash and impetuous! Why did you do such a thing?’

“He then spoke this verse:

“The Buddha told the bhiksus:

“‘If you wonder who the Garuda bird that ate the fragrant flower at that time was, do not think it was anyone else; it was I myself. Who was the Upagaruda bird that ate the poisonous flower? It was this Devadatta. At that time, I did what was beneficial, yet Devadatta instead became angry. So it is today: I teach him what is beneficial, yet in return he bears enmity toward me.’

After Elder Bhadrika had gone forth, he attained the three superknowledges during the three months of the summer retreat. Maniruddha attained the divine eye. Elder Bhadravapa, Elder Kimbila, Elder Nandika, and the others attained arhatship. Ananda attained the fruit of stream-entry, while Devadatta attained the worldly supernormal powers of an ordinary person.

After Elder Bhadrika attained arhatship, whether beneath a tree, in an empty room, in an open place, or in Jeta Grove, three times each day and night he would repeatedly exclaim three times, “What bliss!”

The bhiksus then went and said to the Buddha:

“Blessed One, Elder Bhadrika of the Gautama clan takes no delight in the Blessed One’s Dharma. He is neither joyful nor pleased, but constantly remembers the pleasures and riches he enjoyed while he was king. Because he continually recollects these things, whether beneath a tree, in an empty room, or in an open place, three times each day he repeatedly exclaims, ‘What bliss!’”

The Buddha summoned a bhiksu and said:

“Come here. On my behalf, go to the bhiksu Bhadrika and tell him that the Blessed One wishes to see him.”

The bhiksu said to the Buddha:

“I shall do as the Blessed One instructs.”

He went to Elder Bhadrika and said:

“Elder Bhadrika, the Blessed One summons you.”

When Bhadrika heard this, he immediately went to the Buddha, bowed upon arriving, and withdrew to stand to one side.

The Buddha said to Bhadrika:

“Bhadrika, is it true that you take no delight in cultivating the holy life within my Dharma? Do you constantly think of your former kingship? Is it because of such recollections that, whether beneath a tree, in an empty room, or in an open place, three times each day you exclaim, ‘What bliss! What bliss!’?”

Elder Bhadrika said to the Buddha:

“Yes, Blessed One. Yes, Tathagata.”

The Buddha further asked:

“What benefit do you perceive that, whether beneath a tree and so forth, three times each day you exclaim, ‘What bliss! What bliss!’?”

Elder Bhadrika said to the Buddha:

“Blessed One, in the past, when I lived in the royal palace, received the consecration, and ascended the throne to govern, seven walls surrounded the palace to protect me. There were also seven ranks of elephant troops and seven ranks of warhorses. Likewise, there were chariot troops and infantry, seven ranks of each.

They all wore armor and carried weapons in their hands—bows, arrows, spears, lances, pikes, shields, great vajra clubs, great iron staves, iron chains, iron rings, tridents, axes, hatchets, and many other weapons. So many armed troops protected me on every side. Beyond the walls were also seven moats.

Although I was guarded and sheltered in this manner, whenever I heard a sound at night, my heart would pound with unease, the hairs all over my body would stand on end, I would feel continual apprehension, and my faculties would become disturbed.

“Blessed One, today, whether I am beneath a tree, in an empty room, or in an open place, even when I hear the cries of many wild beasts at night, I am no longer afraid. The hairs on my body do not stand on end; I feel no apprehension, and my faculties remain undisturbed. Therefore, I constantly contemplate and think: ‘I have gained a great benefit! Today the Blessed One is my Teacher. He teaches the Dharma that he himself awakened to. Within that Dharma I have gone forth and cultivated the holy life. Many precepts protect me and enable me to become one of excellent conduct. My life is good now, and when I die, it will also be good.’

“Blessed One, I compare the pleasure and wealth of my former kingship with the bliss of going forth today: the pleasure of dwelling in solitude, the pleasure of initial and sustained contemplation, the pleasure of tranquility, and the pleasures of the samana. Because I reflect upon these pleasures, whether I am beneath a tree, in an empty room, or in an open place, content with little, having few desires, and living on alms, my body is unafraid and my hairs do not stand on end. Like a deer in the wild, my mind is free, and I encounter no obstruction whether walking, standing, lying down, or sitting. Therefore, three times each day I repeatedly exclaim three times, ‘What bliss!’”

At that time, Elder Bhadrika spoke these verses before the Buddha for the great assembly:

Because of this, the Blessed One spoke these verses:

A bhiksu who has severed craving for existence
Has thereby eliminated every defilement.
The afflictions of birth and death are wholly extinguished;
Thus there will be no future wandering in samsara.

The Blessed One then told the bhiksus:

“Bhiksus, among my sravaka disciples, the foremost among those of wealth and noble rank who went forth is this bhiksu Bhadrika.”

The bhiksus then said to the Buddha:

“Blessed One, what wholesome karma did Elder Bhadrika create in the past that he was now born into the greatly eminent Sakya clan, possessed abundant wealth, and lacked nothing in his estates? What karma did he create that enabled him to inherit the throne of the Sakyas? What karma did he create that enabled him to go forth, receive full ordination, and attain arhatship? And why did the Blessed One declare: ‘Bhiksus, among my sravaka disciples who renounced eminence and fame to go forth, Bhadrika is foremost’?”

The Buddha told the bhiksus:

“Bhiksus, I remember that in the past there was a destitute man who lived by begging. He traveled from one city to Varanasi. When he arrived, the beggars there rebuked him, saying, ‘Where have you come from? We forbid you to beg here.’ Seeing himself obstructed, the beggar thought, ‘I have done nothing wrong to them. Why do they forbid me to beg?’

“At that time, in the city of Varanasi, a wealthy householder lost a copper bowl and went searching for it. Failing to find it there, he went to other villages to look for it.

“The beggar then found the copper bowl in a heap of refuse. He hung it from the top of his staff and entered Varanasi. He went from street to street, from alley to alley, from one alley crossing to another, and from one street corner to another, calling aloud, ‘Whose copper bowl is this? Whoever owns it, please claim it!’

“The beggar went everywhere searching for its owner, but in the end could not find him, so he delivered it to King Brahmadatta. Later, the householder heard: ‘Someone found a copper bowl in a heap of refuse, hung it from the end of a staff, and entered Varanasi. He went from street to street and alley to alley, calling aloud, “Whose copper bowl is this?” He went everywhere but did not discover its owner. Since he could not find the owner, he delivered it to King Brahmadatta.’

“When the householder heard this, he went to King Brahmadatta and said, ‘Great King, please know that the copper bowl the beggar previously presented to you is my bowl.’

“King Brahmadatta then sent a messenger to summon the beggar. The king asked him, ‘This householder says that the bowl you previously brought here belongs to him. What do you say about this?’

“The beggar said to King Brahmadatta, ‘Great King, this is what happened: I did not know to whom this copper bowl belonged. I found it in a heap of refuse, hung it from the top of my staff, and entered this city of Varanasi. I went everywhere asking, but did not learn who its owner was. Because I could not identify its owner, I brought it and presented it to the Great King. The Great King may now dispose of it as he wishes.’

“When King Brahmadatta heard this, he was greatly delighted. He returned the copper bowl to the householder and said to the beggar, ‘Good man, ask me for whatever you desire, and I shall grant it to you.’

“The beggar said to King Brahmadatta, ‘Great King, if you are truly pleased today and willing to fulfill my wish, then please appoint me chief of the beggars in this city of Varanasi.’

“King Brahmadatta said, ‘Why ask today to be chief of those beggars? Ask for some other desire, whether gold and silver or the fief of the most prosperous village in my realm. I shall grant it to you at once.’

“The beggar again said, ‘Great King, if you are pleased, please grant me that wish. This alone is what I desire.’ The king then declared, ‘As you wish, I consent.’

“At that time, there were altogether five hundred beggars in Varanasi. The beggar whose wish had been granted assembled them all and proclaimed, ‘The Great King has appointed me your chief. You must obey my judgments and commands.’

“The five hundred beggars asked their chief, ‘What would you now have us do?’

“The chief beggar commanded, ‘You must carry me together upon your shoulders or place me upon your backs and carry me, while the rest attend me on both sides as we travel.’

“When the five hundred beggars heard this, they followed his command. Some bore him upon their shoulders, some carried him upon their backs, and they traveled everywhere. They begged wherever seats, bedding, food, and drink could be obtained, brought everything together to one place, and the chief beggar divided it for them to share. They lived in this manner for quite a long time.

“One day, a man sat in a secluded place eating a mahutaka—the Sui translation calls it a ‘Joyful Cake.’ The chief beggar seized the man’s mahutaka and ran away. His retinue of five hundred beggars all chased after him. After running a great distance, they all grew weary.

Because of their exhaustion, they returned, but the chief beggar was strong and robust and ran without tiring. After reaching a distant place, he turned and looked back but could not see the five hundred beggars. Seeing this, he entered a forest, washed his hands with water, sat beside the bank, and prepared to eat the mahutaka.

Yet just as he was about to eat, he felt remorse: ‘I have behaved badly. Why did I seize another person’s food and, after obtaining it, hide it from my own followers? There is so much food that I cannot finish it.

If there are noble sages in this world, may they know my mind and come here, and I shall share this food with them.’

“After he had formed this aspiration, a pratyekabuddha named Subhadra flew through the sky and descended to stand before the chief beggar, not far away. From a distance, the chief beggar saw that the pratyekabuddha’s deportment was calm, his steps steady, and his conduct proper, neither hurried nor slow. Upon seeing him, the beggar gave rise to pure faith in the pratyekabuddha.

Having gained pure faith, he thought, ‘From the past until the present, I have endured poverty and lowliness because I never encountered such a field of merit. I have never known how to reverently make offerings to such a person. Had I encountered such a field of merit in the past, I would not now be suffering this hardship or living under oppression.

I shall now offer this mahutaka to this sage, though I do not know whether he will accept it. If he accepts it, may I in a future life escape this afflicted, impoverished, and lowly body.’ Having thought thus, he offered the mahutaka to the sage.

“A pratyekabuddha has only one means of teaching and transforming beings: manifesting supernormal powers. He has no other method. After accepting the mahutaka, the pratyekabuddha, out of compassion for the man, rose from that place into the sky and flew away.

“When the chief beggar saw the pratyekabuddha flying through the sky, joy and rapture filled his entire body beyond restraint. Delighted, he joined his palms above his head, bowed from afar at the feet of the venerable pratyekabuddha, and made this vow: ‘In a future life, may I encounter such a Blessed One, or one even greater. Whatever teachings he proclaims, may I awaken immediately upon hearing them. May I also, in a future life, be born into a noble family, possess great majesty and virtue, and become a king who governs the people. May I never again be born among suffering beggars. Moreover, life after life and age after age, may I never be born in the lower realms.’

“The Buddha told the bhiksus:

“‘Bhiksus, if anyone wonders who the chief beggar in Varanasi was who offered the mahutaka to the pratyekabuddha at that time, do not think it was anyone else. It was this bhiksu Bhadrika. Because the chief beggar formerly offered the mahutaka to the pratyekabuddha, through those causal conditions he has today received the blessed reward of birth into the Sakya lineage, a family of great wealth and nobility, possessing riches and lacking nothing.

“‘At that time, the beggar also vowed, “In a future life, may I be born into a noble family of great majesty and virtue and become a king who governs the people.” Because of that karmic cause, he has now received the blessed reward of birth into the Sakya clan and inherited its throne.

“‘At that time, the chief beggar also vowed, “In future lives, life after life and age after age, may I never fall into the lower realms, but always circulate among the realms of devas and humans and enjoy abundant sublime pleasures.”

“‘At that time, the chief beggar also vowed, “In future lives, may I always encounter such a Blessed One, a pratyekabuddha, or one even greater. Whatever Dharma the Blessed One proclaims, may I awaken as soon as I hear it.” Because of those causal conditions, today he has received the blessed reward of encountering me, going forth, receiving full ordination, and attaining arhatship. I have further declared that among my sravaka disciples, the foremost among those of noble rank who went forth is the bhiksu Bhadrika.

“‘Bhiksus, in the past Bhadrika created such causal conditions and roots of goodness. Because of those roots of goodness, he has now been born into the Sakya clan, a lineage of eminent nobility and extraordinary wealth, possessing riches and lacking nothing. Within the Sakya lineage he inherited the throne, yet relinquished his kingship, went forth, received full ordination, and attained arhatship. Therefore, I declare that among my sravaka disciples of noble lineage who have gone forth, Bhadrika is foremost.’”

After attaining arhatship, Elder Bhadrika constantly dwelt in secluded places, lived on alms, wore rag robes, always sat and never lay down, sat wherever convenient, kept only the three robes, and stored no other possessions.

On one occasion, the elder was dwelling in a secluded forest near the city of Sravasti. Unable to find grass or leaves, he gathered the dry dung of a white elephant and piled it up to make a seat. He sat cross-legged upon the elephant-dung heap, held his body upright, collected his mind in right mindfulness, and remained there through the night.

Early the following morning, Elder Bhadrika put on his robe, took his alms bowl, and prepared to enter Sravasti to seek alms. At that time, many beggars in the city had already obtained food and had gone a short distance beyond the city. Each was preparing to eat the food he had just received.

From afar, Elder Bhadrika saw that the beggars had obtained their food, left the city, and were each seated in a separate place preparing to eat. The elder approached them and stood silently nearby.

All the beggars thought, “This bhiksu has deliberately come here to seek alms because he has compassion for us.” Having thought this, each person reduced his own portion slightly and offered some to Elder Bhadrika.

At that time, King Prasenajit of Kosala rode out from Sravasti upon a white elephant named Eka-Pundarika, accompanied by a minister named Sribhadra—the Sui translation calls him “That Worthy One.” From afar, King Prasenajit of Kosala saw Bhadrika obtaining food from the beggars and said to Minister Sribhadra:

“Sribhadra, who is this bhiksu who begs food from beggars and eats it?”

The minister carefully observed and clearly recognized the bhiksu as Bhadrika, without any doubt. He therefore said to the king:

“Great King, please know that this is the Sakya bhiksu Bhadrika.”

The king told the minister:

“If that is truly so, drive the white elephant to Bhadrika.”

Upon hearing the king’s command, Minister Sribhadra said:

“I shall obey the Great King’s command.”

Having received the command, the minister drove the white elephant carrying the king to Bhadrika. When King Prasenajit of Kosala drew near Bhadrika, he dismounted from the elephant, bowed at the elder’s feet, and withdrew to stand to one side. King Prasenajit of Kosala said to Elder Bhadrika:

“Noble One, for what reason have you today adopted such an impoverished state, begging food from beggars in order to eat?”

Elder Bhadrika said to King Prasenajit of Kosala:

“Great King, it is not because I am destitute that I seek food from them. I possess the seven treasures. I wished to seek alms from those poor people so that they might escape poverty.

“Great King, you should know that I already possess the eye of wisdom. Only because I wish to tear away the veil of ignorance from sentient beings did I go there to seek alms, so that I might open their wisdom eye.

“Furthermore, Great King, I have been freed from every fetter. Only because sentient beings are bound by craving and anger did I go there to seek alms, so that I might release them from their bonds.

“Great King, I have now crossed over to the shore of liberation. Only because I wish to rescue sentient beings drowning in the mire of the afflictions did I go there to seek alms.

“Furthermore, Great King, I have now reached the state free from illness. Only because I wish to cure sentient beings of the illness of the afflictions did I go there to beg.”

King Prasenajit of Kosala again said to Elder Bhadrika:

“Noble One, I too am impoverished and do not possess the seven treasures. I too am benighted and dwell in darkness. I too am submerged in the mire of the afflictions. I too am afflicted by the disease of craving. I respectfully ask the Noble One, out of compassion, to visit my inner palace often.”

Elder Bhadrika said to King Prasenajit of Kosala:

“Great King, there is no need for you to do that.”

Having said this, the elder took leave of the king and departed.

Chapter 59: MANIRUDDHA

(Part 1)

One day, the Blessed One was expounding the Dharma to the bhiksus. At that time, Elder Maniruddha unknowingly dozed off, and the Buddha reproached him:

“Maniruddha, why are you dozing while hearing this teaching? What you are doing is not good. Rise and do not sleep any longer!”

From that time onward, Maniruddha did not sleep. Because he remained without sleep for a long time, his eyes became blind, and he perceived the phenomena of the world only with the divine eye.

The Blessed One then told the bhiksus:

“Bhiksus, among my sravaka disciples, the foremost in the holy life is the bhiksu Maniruddha.”

Elder Maniruddha frequently sewed and mended robes. At times, his five fingers held all five needles at once.

On another occasion, Elder Maudgalyayana came and said to Maniruddha:

“Elder, now come and travel here and there with me.”

Elder Maniruddha replied to Elder Maudgalyayana:

“Venerable One, please wait, please wait until I have finished sewing this robe.”

Elder Maudgalyayana again said to Elder Maniruddha:

“If the elder sews by means of supernormal power, the robe will quickly be completed. If you wish it to be swiftly completed through the mind, may it quickly be completed.”

As Maniruddha was sewing the robe, the thread slipped out of the needle’s eye. Elder Maniruddha said to himself, “Is there anyone in this world who wishes to create merit by threading this needle for me?”

At that time, the Blessed One was meditating alone in his room with his mind collected. With his purified divine ear, he heard Maniruddha say this. Having heard him, just as a strong man might extend his arm, the Buddha immediately appeared before Maniruddha without revealing his form and passed the thread through the needle. Elder Maniruddha then asked:

“Who threaded the needle for me?”

The Buddha said:

“Maniruddha, I threaded the needle for you.”

All the bhiksus then passed the word among themselves: “The Blessed One threaded Maniruddha’s needle for him.” Upon hearing this, each thought, “Even the Blessed One ceaselessly assists practitioners of the holy life. Why, then, should we remain indifferent and fail to help one another?” Therefore, from that time onward, whenever any bhiksu had work to do, they all helped one another.

Because of these causal conditions, the bhiksus went and said to the Buddha:

“Blessed One, what wholesome karma did Elder Maniruddha plant in the past that he has now gone forth, received full ordination, and attained arhatship? And why did the Blessed One declare: ‘Bhiksus, among my sravaka disciples, the foremost of those who have attained the purified divine eye is the elder bhiksu Maniruddha’?”

After hearing the bhiksus say this, the Buddha told them:

“I remember that in the distant past, immeasurable asamkhya kalpas ago, a Buddha appeared in the world named Dipankara Tathagata, Worthy One, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. When that Buddha taught the Dharma to the bhiksus, he praised the merits of the divine eye.

“At that time, a householder named Great Wealth attended the assembly. Upon hearing this Dharma, he thought, ‘Although I have not asked my parents for permission to go forth, I now wish to attain the divine eye in a future life. Therefore, at this time I must cultivate roots of goodness.’

“Having thought thus, Great Wealth prepared five hundred measures of oil and grease and offered them to the Buddha Dipankara, the Unsurpassed Perfectly Awakened One. He then made this vow: ‘In a future life, may I encounter a Buddha such as this one, and may I swiftly awaken to all the teachings he proclaims. Among his sravaka disciples who possess the divine eye, may I be foremost.’

“He further vowed, ‘Life after life and age after age, may I never fall into the lower realms.’

“At that time, Dipankara Tathagata, Worthy One, Perfectly Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One, said to the householder Great Wealth: ‘In a future age, there will be a Buddha named Sakyamuni, complete with the ten epithets: Tathagata, Blessed One, Unsurpassed Perfectly Awakened One, and so forth. Among his sravaka disciples who attain the divine eye, you will be foremost.’

“The Buddha then told the bhiksus:

“‘Bhiksus, do you harbor any doubt about who the immensely wealthy householder Great Wealth was in the time of Dipankara Buddha? It was this Maniruddha.’

“The Buddha further told the bhiksus:

“‘I remember that in the distant past there was a robber who, in the darkness of night, was walking through an alley intending to commit robbery. On the way, his sandal strap broke. At that place stood a stupa enshrining the relics of a pratyekabuddha. A devotee had lit a lamp at the stupa as an offering to seek merit, but the lamp’s oil was nearly exhausted. When the robber arrived and saw that the oil was almost gone, he added grease to the lamp so that he could mend his broken sandal strap. Using the sharp point of an arrow, he trimmed the wick, and the lamp again shone brightly.

“‘Seeing the lamp shine clearly, the robber repaired his sandal strap. By the lamp’s illumination, he saw the stupa nearby, and his mind became pure. Having gained purity of mind, he made this vow: “Whose stupa is this? In a future life, may I encounter the Blessed One whose stupa this is, or one even greater. Whatever Dharma that Blessed One proclaims, may I hear it and swiftly awaken. Among that Blessed One’s sravaka disciples who attain the divine eye, may I be foremost.”

“‘He further vowed, “Life after life and age after age, may I never fall into the lower realms.”’”