佛本行集經

Chapter 59: MA-NI-LAU-DA

(Part 2)

At that time, the Buddha told the bhikkhus:

“Bhikkhus, who was the thief who added oil to the lamp before the pratyekabuddha’s stupa at that time? Do not think it was anyone else; he was this bhikkhu Ma-ni-lau-da.

“In a former life, Ma-ni-lau-da was the wealthy householder Great Wealth, and in a later life he became a thief. Because he added oil to the lamp at the pratyekabuddha’s stupa with a pure mind, he made this vow: ‘May I never fall into the evil destinies in future lives, but always be born among devas and humans.’ Through the karmic result of that act, throughout all his subsequent births he never dwelt in an evil destiny, but always enjoyed happiness among devas and humans.

“At that time he also vowed: ‘In future lives, may I always encounter a Blessed One such as this one, or one even more eminent. Whatever teachings he proclaims, may I quickly awaken to them.’ Because of that karma, today he has encountered me, gone forth, and received full ordination.

“He also vowed at that time: ‘Among that Blessed One’s disciples who attain the divine eye, may I be foremost.’ Because of the karmic result of that vow, today, among my sravaka disciples who have attained the divine eye, Ma-ni-lau-da is foremost.

“Bhikkhus, because Ma-ni-lau-da planted such wholesome roots in the past, through the resulting merit he has today gone forth, received full ordination, and attained arhatship. Bhikkhus, I further declare: ‘Among my sravaka disciples who have attained the divine eye, Ma-ni-lau-da is foremost.’”

At one time, the Blessed One was staying in the Deer Park, the former dwelling place of the ancient seers, near the city of Varanasi. It happened to be raining. The Venerable Ananda approached, bowed at the Blessed One’s feet, withdrew to one side, and said:

“Blessed One, because it is raining today, we cannot go out for alms. What can be done so that the bhikkhus may endure hunger for a day and a night?”

The Buddha told Ananda:

“You need not worry. Bhikkhu Ma-ni-lau-da now possesses very great meritorious power. Today he can keep the Sangha from hunger for a day and a night.”

The Venerable Ma-ni-lau-da then approached, bowed to the Buddha, withdrew to one side, and said:

“Blessed One, please accept my humble offering. If you accept my food, it can sustain the great assembly and keep them from hunger for a day and a night.”

The Blessed One silently accepted.

Early the following morning, the Venerable Ma-ni-lau-da donned his robe, took his alms bowl, and went to the city of Varanasi. He had only just entered the city and had not yet gone for alms, nor had he met any former acquaintance or friend, when suddenly five hundred vessels filled with food appeared before him. The Venerable Ma-ni-lau-da brought the five hundred vessels of food back to the Deer Park and arranged them before the seats. When everything had been prepared, he went to invite the Buddha:

“Blessed One, it is time for the meal. The food is ready. May you please come and partake of the meal.”

The sun was still in the east when the Blessed One put on his robe, took his bowl, and went with the bhikkhus to the dining hall. Seeing that the food had been prepared, they sat down in order.

When the Venerable Ma-ni-lau-da saw that the Blessed One and the assembly had seated themselves in order, he successively carried forward the five hundred vessels of food, first serving the Buddha and then the assembly. After the Buddha and the assembly had finished eating, Ma-ni-lau-da ate. When the meal was over, the Venerable went with the bhikkhus to the lecture hall, where they spread their seats and sat down.

After the Venerable Ma-ni-lau-da was seated, he addressed the bhikkhus:

“Venerable Ones, it is exceedingly rare! It is exceedingly rare! Never before have I seen such a thing. What is the cause of such vast merit, such vast virtue, and such vast majestic power?

“Venerable Ones, I recall that in the distant past, here in the city of Varanasi, there lived a poor man who possessed neither wealth nor stores. In this city there was a pratyekabuddha named Ba-tu-tra. At that time, grain and rice were extremely costly. Most of the people were hungry, thirsty, and destitute. Many people inside and outside the city died of starvation, and white bones lay scattered everywhere. Those who had gone forth could not obtain alms. Oppressed by hunger and thirst, they were unable to cultivate the path.

“One day, while the sun was still in the east, the pratyekabuddha Ba-tu-tra donned his robe, took his alms bowl, and entered Varanasi to beg for food in due order. He passed through all the houses in the city without obtaining any food and left the city with his bowl still empty.

“When I saw the Venerable Pratyekabuddha Ba-tu-tra, I approached him and said, ‘Excellent, great seer! Were you able to obtain alms here?’

“The Venerable replied, ‘Good man, today I was unable to obtain alms.’

“I then said, ‘Venerable One, if that is so, please come to my home. At present I have one portion of rice cooked from coarse grain.’

“I invited the Venerable Pratyekabuddha home, went inside, brought out the coarse rice, and offered it to him. After accepting the offering, the pratyekabuddha departed as he wished. I then went outside the city to gather firewood. The place where I gathered wood was not far from a charnel ground. While I was gathering wood, a white skeleton in the charnel ground suddenly stood up, came over, and clasped itself around my neck. I exerted all my strength to remove it, but even by evening I could not do so. When the sun was about to set, I had no choice but to carry the skeleton into the city. When the people saw me, they said, ‘How strange! Why is this man carrying the bones of a dead person into the city?’

“I replied, ‘Friends, I have exerted all my strength to remove this skeleton, but ultimately I could not. If you are able, please remove it for me.’

“The people gathered around, seized the skeleton, and exerted all their strength in the hope of removing it, but they too could not do so.

“I gradually made my way home, intending to remove the corpse’s white bones there. At that very moment, all the white bones turned into gold and naturally fell to the ground. I thought, ‘I alone should not make use of this gold.’ Having thought this, I went to King Brahmadatta and reported, ‘Great King, you should know that a treasury of gold has appeared on the ground of my house today. May the king accept it and add it to the royal treasure.’

“King Brahmadatta summoned the officials at his side and commanded, ‘You must follow this man. He will show you the treasury of gold. Take it and bring it here.’

“The officials received the royal command and immediately followed me home. I pointed out the gold to the envoys, but they saw only the white bones of a dead person. Seeing this, they said to me, ‘How strange! Foolish man, are you insane? Why do you regard the white bones of a dead person as gold?’ The envoys returned and reported the entire matter to the king.

“Some time later, I again went to the king and said, ‘Great King, you should know that I have indeed obtained a treasury of gold. I speak the truth and have not lied. May the Great King quickly accept it.’

“King Brahmadatta then personally came to my home to inspect the treasury of gold, but at that time the gold again appeared as white bones. The king said to me, ‘How strange! Foolish man, are you afflicted with madness? Why do you regard white bones as gold?’

“I again said to King Brahmadatta, ‘Great King, you should know that this is truly gold, not the bones of a dead person.’

“I said this twice. Then, holding the gold in my hand, I made this declaration of truth: ‘If this precious gold has come to me through the meritorious result of wholesome karma, may King Brahmadatta see it as I do.’ When I had made this declaration, the king immediately saw the dead person’s bones turn into gold, perceiving the precious gold exactly as I did.

“Great King Brahmadatta then said to me, ‘Excellent, good man! What meritorious deed have you performed? What deity have you worshiped? To what heavenly being have you made offerings? To what seer have you made offerings, that your wishes are fulfilled in this way?’

“I replied to King Brahmadatta, ‘Great King, you should know that I once offered food to a seer. Perhaps it is through that seer’s spiritual power that I have received such a meritorious reward today.’

“King Brahmadatta said to me, ‘Good man, because you performed such wholesome karma, today you have received this meritorious reward. It is your own reward, and no one else can take it from you. Do not hesitate; use it as you wish.’

“Venerable Ones, at that time, because I offered one meal to a pratyekabuddha, in that very life I received the reward of having all the wealth I required according to my wishes.

“Because I offered that one meal, I was born seven times in the Heaven of the Thirty-three. There I enjoyed the meritorious reward of becoming Sakra, lord of the devas. Afterward, I was born among humans as a king, and later became a wheel-turning sage king who ruled the four continents, mastered the world, protected its peoples, possessed the seven treasures, subdued hostile foes, and governed all people in accordance with the Dharma.

“Through the meritorious reward of offering that one meal, after death I was born in heaven; descending from heaven, I was born among humans; and after dying among humans, I was born again in heaven. Thus I continually revolved upward and downward without being born in any other painful realm. Wherever I was born, my palaces were exceedingly splendid. When born among humans, I was born into a noble and wealthy family, possessed abundant riches, and lacked none of life’s necessities. When born among devas, my body enjoyed many pleasures, and the same was true when I was born among humans.

“Because I offered that one meal, I have now received the meritorious reward of being born into the Sakya clan. On the day of my birth, devas descended and draped five hundred precious heavenly garments over my body. Five hundred treasuries also naturally appeared beneath the ground—all this was the karmic result of offering that single meal. For my sake, my parents had three palaces built: the first for residence during the summer, the second during the winter, and the third during spring and autumn.

“Because I offered that one meal, I have today received the meritorious reward of birth into the Sakya clan. At that time, the granaries in my home became fuller with each passing day. Pearls, vaidurya, coral, amber, gold, silver, and immeasurable other treasures abounded, and there was no lack of people, animals, or anything else.

“Again, because I offered that one meal in the past, I received a meritorious reward today. Once, while I was in a flower garden, my mother wished to test me. She arranged empty bowls and plates on a tray, covered them completely with a cloth, and ordered someone to carry them to me. While they were on the way, devas placed fragrant, delicious, and nourishing foods and drinks in the bowls until they were full.

“Also through the power of the merit of that offering, I once accompanied my father to inspect the work in the fields. Becoming thirsty, I went to a stream and drew some water. Just as I was about to drink, the water turned into the devas’ wondrously flavored ambrosia.

“Again, because I offered that meal, its meritorious result has now ripened. I entered Varanasi without knowing anyone there, and five hundred vessels of food naturally appeared before me. I accepted that food, brought it back to the monastery, and invited the Buddha and the Sangha to receive my offering, enabling the Buddha and the entire assembly to eat their fill.

“Through the meritorious reward of offering one meal, today I lack none of the four requisites. Through the merit arising from that offering, I did not lack worldly sensual pleasures. Now that I have gone forth, I am likewise fully endowed with the joy of renunciation.

“Again, through the meritorious reward of offering one meal, I have now ended birth and death. The holy life has been established, what had to be done has been done, and I shall assume no future body. I have reached fearlessness and realized nirvana in this very life. Having entered nirvana, one directly knows for oneself that there is no more suffering or pleasure.

“Venerable Ones, at that time I did not know that the seer was a Venerable Pratyekabuddha. If I had clearly known him to be a pratyekabuddha, I would then have sought a supreme attainment, great majestic virtue, and the vast, unsurpassed fruit.”

The Venerable Ma-ni-lau-da summarized the foregoing events in verse:

Seven times I became a human king,
Consecrated and enthroned through royal anointment.
Through authority and strength I brought people under my sway,
Yet did not resort to violence or weapons.

The Blessed One knew that I was fully ripened
And expounded the Dharma of impermanence for me.
Whenever I contemplated the body as an illusion,
The Buddha came to me through spiritual power.

At Vaisali, in the Bamboo Grove,
I shall relinquish life within that bamboo forest.
There, in the dense woodland,
I shall cast off this tainted body and enter nirvana.

At that time, with his pure divine ear surpassing that of humans, the Blessed One heard the Venerable Ma-ni-lau-da recount the karmic causes he had created in the past and the meritorious rewards he had received in the present, expressing them in wondrous verses. Having heard this, the Blessed One rejoiced and praised him.

Chapter 60: THE CAUSES AND CONDITIONS OF ANANDA

One day, the virtuous practitioners of the holy life asked the Venerable Ananda to serve as the Buddha’s attendant. From that time onward, the Venerable Ananda devoted all his strength of mind to pleasing the Tathagata. Whatever the Tathagata said, the Venerable remembered. Whether worldly or supramundane matters, whatever he heard the Buddha teach, he retained in his heart without forgetting. If anyone came to ask about a matter of doubt, he explained it and caused that person’s mind to rejoice.

Therefore, the Blessed One assembled the Sangha and proclaimed to the bhikkhus:

“Bhikkhus, among the attendants who are my sravaka disciples, this bhikkhu Ananda is foremost in wisdom and extensive learning.”

The bhikkhus then said to the Buddha:

“Blessed One, what wholesome roots did the Venerable Ananda plant in the past, through which he has now been born into the great and noble Sakya clan, possessing great wealth and influence and lacking none of life’s necessities? Through what wholesome karma has he today gone forth, received full ordination, and attained the noble Dharma? When he hears the Blessed One teach worldly or supramundane Dharmas, he remembers them forever without forgetting. If anyone comes to ask about a matter of doubt, the Venerable answers and causes that person’s mind to rejoice. The Blessed One has declared: ‘Bhikkhus, you should know that among my sravaka disciples, this bhikkhu Ananda is foremost in the wisdom of extensive learning and in remembering without forgetting.’”

Having heard the bhikkhus’ question, the Buddha told them:

“I recall that in the distant past, here in the city of Varanasi, there was a reigning king named Brahmadatta. The king had two princes. The elder was named Joyful Faculty, and the younger was named Ba-no, translated in the Sui dynasty as ‘Moon.’

“Of the two, Joyful Faculty was the elder prince. By nature he was virtuous, calm, honest, gentle, possessed of a vast loving heart, fearful of wrongdoing, and free from sensual desire. Prince Joyful Faculty saw how the king’s laws punished people in the city and how officials inflicted suffering and death.

He saw many forms of bondage and imprisonment: cangues, fetters, prisons, secure dungeons, the severing of hands and feet, the cutting off of ears and noses, and the gouging out of eyes. Seeing this, the prince thought, ‘When my royal father reaches the end of his life and passes away, how could I govern? Of what use to me is a throne such as this?

Of what use is even my own body and life? Why? Because I have seen all beings’ bodies afflicted by so much suffering.

Therefore, the best thing for me now is to go forth and cultivate the path.’ Having thought this, he went to his royal father and mother and said, ‘Dear Father and Mother, I wish to renounce the household life, go forth, and train in the path.’

“His royal father and mother said to the prince, ‘You are our beloved son. Our thoughts are always with you, and our eyes never tire of looking upon you. We would rather die than be separated from you. As long as we remain alive, we certainly will not permit you to go forth.’ After they had spoken thus two or three times, Prince Joyful Faculty said to his royal father and mother, ‘Dear Father and Mother, please understand that I am resolved to go forth today. I beg you to have compassion and grant me permission.’

“Because the prince continually made this request, his royal father and mother permitted him to go forth, saying, ‘You are our son; act according to your wish.’

“Thus Prince Joyful Faculty received his parents’ permission to go forth.

“One day, after renouncing the household life, shaving off his hair and beard, and gradually cultivating the path, Prince Joyful Faculty became a pratyekabuddha. He fully possessed spiritual powers and transformations: emitting light, spouting water, turning the sun, shaking the great earth, raising clouds, bringing rain, and freely performing every kind of transformation.

“The pratyekabuddha thought, ‘For what purpose did I go forth? I have now completed that purpose. I have attained my own benefit, and my task is finished. I should have compassion for my parents, relatives, and all beings, return to the royal palace, and become a field of merit for them.’ The Venerable Pratyekabuddha Joyful Faculty then gradually traveled toward Varanasi. Upon arriving, he stayed in the Ala Grove within the domain of his father, King Brahmadatta.

“King Brahmadatta then heard it said, ‘The youth Joyful Faculty has become a seer and has returned here. He is now within the city.’ He thought, ‘I should go to see Joyful Faculty and inquire after his well-being.’ King Brahmadatta displayed his royal might and dignity and left the city escorted by the four divisions of the army, thereby displaying his majestic power.

“From afar, the Venerable Pratyekabuddha Joyful Faculty saw his royal father approaching and thought, ‘These people, including King Brahmadatta, possess great authority and power and are therefore proud and arrogant. If I observe ordinary etiquette before King Brahmadatta, they will certainly show me no respect.’

“Having thought this, the pratyekabuddha soared into the sky and displayed spiritual transformations: lying down, sitting, and walking in meditation; emitting smoke from half his body and fire from the other half; emitting fire from the upper half of his body and water from the lower half; and other such wonders.

“Great King Brahmadatta and all his ministers saw the Venerable, great and holy pratyekabuddha soar into the sky and display these spiritual transformations. Seeing this, the king thought, ‘My son renounced the throne and went forth. He has now become a great seer endowed with great majestic virtue and great spiritual powers.’ Immense joy and rapture filled his entire body, beyond his power to restrain. The king approached the pratyekabuddha’s seat. As he drew near, the pratyekabuddha slowly descended from the sky. The king arrived and joyfully and respectfully bowed just as the pratyekabuddha descended and sat upon his former seat.

“King Brahmadatta bowed at the pratyekabuddha’s feet and withdrew to one side. The pratyekabuddha then taught him a small portion of the wondrous Dharma, causing the king immense joy and rapture and bringing him peace.

“Having heard the pratyekabuddha teach the Dharma, the king rejoiced and said, ‘Excellent, great seer! Please accept my invitation to reside permanently in the palace. I shall build a monastery and a walking-meditation ground for you and provide the four requisites. Whatever you desire, I shall provide in full. If, out of compassion for the beings in villages, towns, and cities, you wish to go for alms, you may go freely; I shall not hinder you.’

“The Venerable Pratyekabuddha silently accepted his father’s invitation. Seeing that the Venerable Pratyekabuddha Joyful Faculty had silently accepted, the king quickly prepared every kind of offering. The walking-meditation ground, the four requisites, and all other necessities were fully prepared and arranged.

“One day, out of compassion for beings, the pratyekabuddha entered the city for alms. Prince Ba-no came to the dwelling of the Seer Pratyekabuddha Joyful Faculty to serve him and make offerings. He often came to ask the pratyekabuddha about doubts in his mind. When questioned by Prince Ba-no, the pratyekabuddha remained silent and did not answer, but merely emitted bright flames from his fingers. Prince Ba-no thought, ‘This pratyekabuddha has great spiritual powers but no eloquence.’

“The Pratyekabuddha Joyful Faculty said to Prince Ba-no, ‘Prince, you should go forth. If you refuse to go forth today, I know with certainty that after death you will fall into an evil destiny. If you go forth, I also know that you will become a great seer endowed with great spiritual powers.’

“Prince Ba-no returned and said to his royal father and mother, ‘Excellent! Father and Mother, the Seer Joyful Faculty has now gone forth. Today I too wish to go forth. I beg you to have compassion and allow me to fulfill my wish.’

“The king and queen refused permission, but Prince Ba-no continued to visit the Seer Joyful Faculty, serve him, and make offerings. The pratyekabuddha also repeatedly said to Prince Ba-no:

“‘Prince, you must go forth.’

“Prince Ba-no replied to the pratyekabuddha, ‘My royal father and mother are firmly resolved not to allow me to go forth. What should be done?’

“The Seer Pratyekabuddha then saw the signs of death appearing on Prince Ba-no’s face and knew that he would certainly die in seven days. The seer told him, ‘Prince Ba-no, come here! You must certainly go forth. Why? Because the signs of your death have appeared. In seven days, you will pass away.’

“Prince Ba-no returned and said to his parents, ‘Royal Father and Mother, I beg you to allow me to renounce the household life and go forth.’

“The Venerable Pratyekabuddha Joyful Faculty also went to the parents and said, ‘Royal Father and Mother, you must allow my younger brother to go forth. Why? Because the signs of death have appeared upon Ba-no, and within seven days he will pass away. For this reason, you will certainly be separated from him. It would therefore be better to allow him to go forth and die within the Dharma of renunciation than to keep him at home.’

“His royal father and mother said, ‘If Prince Ba-no is certain to die in seven days and be forever separated from us, then we should allow him to go forth.’

“At that very moment, Prince Ba-no shaved off his hair and beard, donned the kasaya robe, and became a renunciant. For seven days he respectfully served the pratyekabuddha. The pratyekabuddha instructed Ba-no in the rules of proper conduct.

When the sixth day had ended and the seventh day arrived, the pratyekabuddha knew that Ba-no would certainly die. Out of compassion, the pratyekabuddha rose from his seat, soared into the sky, and displayed spiritual powers: walking in meditation, lying down, sitting, emitting smoke and fire, concealing his body so that it could not be seen, and other transformations. The Seer Ba-no saw the Pratyekabuddha Joyful Faculty performing these spiritual transformations in the sky.

Seeing them, Ba-no was filled throughout his body with irrepressible joy and rapture. He joined his palms toward the pratyekabuddha and bowed. Having bowed, he made this vow: ‘In future lives, may I always encounter a holy pratyekabuddha such as this one, or one even more eminent.

Whatever teachings he proclaims, may I understand them all upon hearing them.’

“He further vowed: ‘May I become that holy person’s attendant, serving him and making offerings.’

“He further vowed: ‘In future lives, may I attain spiritual powers and possess majestic strength equal to that of this pratyekabuddha. If anyone comes to ask me about the meaning of the Dharmas, may I explain them all and cause that person to rejoice.’

“He further vowed: ‘In life after life and age after age, may I never fall into the evil destinies.’

“The Buddha then told the bhikkhus:

“‘Bhikkhus, if anyone doubts who Prince Ba-no was, who for seven days received instruction from and respectfully made offerings to the pratyekabuddha, do not think it was anyone else. He was this bhikkhu Ananda.

“‘Because Prince Ba-no joyfully made offerings to the Pratyekabuddha Joyful Faculty at that time, he has now received the meritorious reward of birth into the Sakya clan.

“‘Before the pratyekabuddha, he also vowed, “In life after life and age after age, may I never fall into the evil destinies.” Through the meritorious result of that vow, he has never fallen into an evil destiny, but has circulated only between birth in the heavens and among humans, enjoying sublime pleasures.

“‘At that time he further vowed, “In future lives, may I encounter a holy teacher such as this one, or one even more eminent. Whatever teachings that holy person proclaims, may I understand them upon hearing them only once.” Because of the karmic result of this vow, today he has encountered me as his Teacher, gone forth in my presence, received full ordination, and attained the noble Dharma.

“‘At that time he further vowed, “In future lives, when I encounter such a teacher, may I serve as the holy one’s attendant and make offerings to him.” Through the meritorious result of that karmic cause, he now serves as my attendant and respectfully makes offerings to me.

“‘At that time he further vowed, “In future lives, may I attain great spiritual powers and possess great majestic strength.” Through the meritorious result of that karmic cause, today he has become a great holy one possessing great majestic strength.

“‘At that time he further vowed, “If in future lives anyone comes to ask about matters of doubt, I shall explain and clearly analyze them, causing that person’s mind to rejoice.” Through the meritorious result of that karmic cause, today, whenever anyone comes to ask about a matter of doubt, he explains it and causes that person to rejoice.’

“The Buddha then again told the bhikkhus:

“‘Bhikkhus, I recall that in the distant past, here in the city of Varanasi, there was an immensely wealthy elder named Sang-tat-da-na, translated in the Sui dynasty as “Royal Peace.” This elder possessed immense wealth and vast estates, resembling in every respect the palace of Vaisravana, the heavenly king. Each day, five hundred pratyekabuddhas regularly came to his house for alms. At that time, one pratyekabuddha had a bowl whose pointed base was shaped like a cow’s teat. Whenever the bowl was placed on grass or a mat, it toppled over and could not remain upright.

“‘The elder Sang-tat-da-na had a daughter whose appearance was upright and lovely and who possessed all the virtues of a woman. When she saw that the pratyekabuddha’s bowl could not stand securely, she removed her bracelet and offered it to him, saying, “Great seer, please accept this bracelet and use it as a support beneath your bowl.”

“‘Out of compassion for her, the seer accepted the bracelet and placed it beneath the bowl, so that the bowl no longer tilted or fell. When the girl saw the pratyekabuddha’s bowl resting steadily on the bracelet without tilting or falling, she was filled throughout her body with irrepressible joy and rapture. She made this vow: “Just as the seer’s bowl rests upon this bracelet without falling or tilting, so in future lives, whenever I hear a holy person teach any worldly or supramundane Dharma, may I remember it completely.”’

“The Buddha then told the bhikkhus:

“‘Bhikkhus, if any of you doubt who the elder’s daughter was at that time, do not think it was anyone else. She was this bhikkhu Ananda. At that time, with joy she removed the bracelet from her wrist and offered it to the Venerable Pratyekabuddha as a support beneath his bowl. She then made this vow: “Just as the seer’s bowl rests upon this bracelet without falling or tilting, so in future lives, whenever I hear any worldly or supramundane Dharma, may I remember it all completely without forgetting.” Because of that karmic cause, she has now received the meritorious reward of never forgetting anything she hears.’

“On another day, while the sun was still in the east, the Venerable Ananda donned his robe, took his alms bowl, and entered the city of Sravasti for alms. After leaving Jeta’s Grove, Anathapindika’s Park, but before reaching Sravasti, he came upon a great tree named Sisapa beside the road. Beneath its canopy, many brahmins were resting. Seeing the Venerable Ananda approaching from afar, the brahmins said to one another:

“‘You should know that among the disciples of the ascetic Gotama who are intelligent, learned, and wise, this ascetic is foremost.’

“Just as they finished speaking, the Venerable arrived. They asked him:

“‘Good sir, please examine this Sisapa tree and tell us how many leaves it has.’

“After examining the great tree, the Venerable Ananda told them:

“‘The branches on the eastern side have altogether so many hundreds of thousands of leaves.’

“In the same way, proceeding through the branches on the south, west, and north, the Venerable stated:

“‘They have altogether so many hundreds of thousands of leaves.’

“Having spoken thus, the Venerable departed. After the Venerable Ananda had gone, the brahmins plucked about a hundred leaves from the tree and hid them elsewhere. When the Venerable Ananda returned, the brahmins again stopped him and asked:

“‘Venerable Ananda, you have returned. Please examine this Sisapa tree and tell us how many leaves it has.’

“The Venerable Ananda looked up at the tree and immediately knew that the brahmins had secretly removed about a hundred leaves. He told them:

“‘The branches on the eastern side have so many hundreds of thousands of leaves.’

“In the same way, he stated the number of hundreds of thousands of leaves on the southern, western, and northern branches. Having spoken thus, the Venerable departed.

“The brahmins regarded this as exceedingly rare and unprecedented. They said to one another:

“‘This ascetic possesses extraordinarily keen wisdom.’

“Because of this event, the brahmins gave rise to right faith. After establishing right faith, before long they all went forth and became arhats.

“At that time there were the Venerable Phan-na-ba-to, translated in the Sui dynasty as ‘Flying Constellation’; the Venerable Cung-ty-la, translated in the Sui dynasty as ‘Dragon’; and the Venerable Nan-de-ca. These three knew only the reasons for their going forth, but did not know whence they had been born or what karma they had created in past lives. They asked what this sutra was called.

“The reply was:

“‘The teachers of the Mahasamghika school call it Past Events.

“‘The teachers of the Sarvastivada school call it The Great Adornment.

“‘The teachers of the Kasyapiya school call it Causes and Conditions of the Buddha’s Birth.

“‘The teachers of the Dharmaguptaka school call it The Original Practices of Sakyamuni Buddha.

“‘The teachers of the Mahisasaka school call it The Root of the Vinaya Pitaka.’”