佛說須賴經

Thus have I heard:

At one time, the Blessed One was dwelling in Anathapindika’s Garden in the kingdom of Sravasti, together with a great assembly of 1,250 bhiksus and 5,000 bodhisattvas.

At that time, while the Blessed One was staying near the city of Sravasti, the king, ministers, brahmins, householders, and common people offered him the necessities of life.

Now in that city there was a very poor man named Tu Lai. He had faith in the Buddha, Dharma, and Sangha, observed the five precepts, cultivated the ten wholesome deeds, and practiced loving-kindness, never giving rise to an evil thought. He tirelessly practiced compassion toward all sentient beings, cultivated sympathetic joy, always delighted in the true Dharma, and practiced equanimity, remaining unmoved by suffering or happiness. Resolutely, he brought forth the aspiration for unsurpassed perfect enlightenment. Wishing to liberate others through skillful means, he manifested as an impoverished man dwelling in the city of Sravasti.

At that time, Sakra, Lord of the Devas, surveyed the human realm with his pure divine eye. He saw in the city of Sravasti a poor man named Tu Lai whose mind was steadfast, who fully practiced wholesome deeds and cultivated merit and virtue, who was free from anger, resolute in purpose, and without blemish. Whether sitting, standing, or walking in meditation, he never departed from proper deportment.

In coming and going, walking about, eating, drinking, sitting, and lying down, he was always moderate and balanced. He slept and rested at the proper times, had few desires, knew contentment, and sought little gain. His mind remained unmoved by gain and loss, praise and blame.

His resolve was steadfast; he had left arrogance far behind and maintained a humble, tranquil, pure, and undefiled mind. His speech was honest and trustworthy, never embellished. He observed the eight fasting precepts, was moderate in eating and drinking, and was respected throughout the city without anyone feeling aversion toward him.

All who saw him or heard of his conduct rejoiced. He ate and drank in moderation and wore coarse, inferior cloth. Moreover, when people made offerings to him, he declined to accept them.

He used leaves as utensils and thatch as a mat. If he had any surplus clothing or food, he immediately gave it away, keeping nothing in reserve. Pure and undefiled, he had abandoned every pursuit of gain and sought nothing whatsoever.

He merely went to see the Buddha three times each day and night.

The Tathagata regularly instructed him concerning matters about which he had doubts. Tu Lai paid homage, made offerings, and questioned the Buddha about the Dharma. Whenever Tu Lai went to see the Buddha, hundreds of thousands of people followed him. When they arrived, some walked, some stood, some sat, and some lay down. That entire area was no longer deserted but became densely crowded.

Then Sakra thought, “This son of good family is pure and undefiled in moral conduct, practices wholesome deeds, and carefully maintains proper deportment. I fear that he will take my position from me.” Sakra therefore descended into the human realm to test Tu Lai and discover which path he sought.

Sakra then transformed himself into many people who came before Tu Lai and reviled him without cause. They also assailed him with tiles, stones, knives, and clubs. Through the power of patience and his dedicated practice of loving-kindness, Tu Lai did not become angry in the slightest.

Sakra then transformed himself into another man, came before Tu Lai, and said:

“Tu Lai! These people revile you without cause. They also assail you with tiles, stones, knives, and clubs. Do you not see that they are trying to kill you?”

Tu Lai replied:

“Do not speak thus. Why? Even if an evil and unwholesome man who killed living beings ordered those people to attack me with knives and cut me to pieces like a bat-thu tree, I would still not give rise to an evil thought or harm them. Why? The results of all actions differ: those who plant wholesome causes will be born in wholesome realms, while those who plant evil causes will fall into evil realms. Therefore, I dare not become angry with them, much less wish to take their lives.”

Tu Lai then spoke these verses:

“Whoever plants the cause of suffering

Will certainly encounter suffering’s fruit.

Whoever plants a wholesome cause

Will certainly encounter wholesome fruit.

Such is the ripening of results;

Know this to be reality.

Doing evil brings painful results;

Doing good brings joyful results.

Therefore, one should never create

Evil karma of body, speech, or mind.

Thus, those endowed with wisdom

Should never encourage evil deeds,

But should constantly practice goodness

With body, speech, and mind.

Those who delight in practicing goodness

Always use this teaching to exhort others.”

The people conjured by Sakra were unable to make Tu Lai waver, and so they departed.

Sakra then manifested before Tu Lai treasures of the seven kinds, such as gold and the like. He also transformed himself into many people who stood before Tu Lai and said:

“Take this gold and these other treasures. You may give them away, use them to cultivate merit, furnish your bedding, and obtain fine food and beautiful clothing. Why persist in this life of poverty?”

Tu Lai replied:

“Good sirs! Because I committed evil in a former life, today I must undergo this impoverished and lowly retribution. Yet I cannot remain poor forever. Such poverty results from the offense of taking what is not given.”

“Tu Lai! You should enjoy yourself throughout this life. Why concern yourself with the distant consequences of a future life?”

Tu Lai replied:

“Good sirs! That is the way of delusion. One who sees the Dharma reflects upon the consequences of actions. Only one who can contemplate such consequences possesses true understanding.

“Those who lack clear understanding are miserly and greedy and take what is not given. Those who can abandon miserliness and greed possess wisdom.

“Those without wisdom greedily accumulate many possessions to care for their own lives. Those who do not anxiously cling to their lives possess true understanding regarding perceptions of permanence and impermanence, suffering and happiness, non-self and self, impurity and purity. To act otherwise is to commit the offense of taking what is not given.

“Those who contemplate impermanence and examine suffering, emptiness, and impurity possess wisdom. Those whose thoughts are preoccupied with self and dwelling place commit the offense of taking what is not given. Those who do not dwell upon self and do not infringe upon others possess wisdom.

“To remain unsatisfied and not know contentment is to commit the offense of taking what is not given. Those who are satisfied and know contentment possess wisdom.

“Those who do not observe the pure precepts commit the offense of taking what is not given. Those who observe the pure precepts possess wisdom.

“Deluded people who do not perceive karmic retribution commit the offense of taking what is not given. Those who perceive karmic retribution possess wisdom.

“Those who are greedy for food commit the offense of taking what is not given. Those who are not greedy for food possess wisdom.

“To scheme to take another’s possessions and to behave arrogantly and cause disturbance is to commit the offense of taking what is not given. Those who yield to everyone possess wisdom.”

Tu Lai then spoke these verses:

“Though one amasses a thousand kotis,

If one has no thought of relinquishing them,

Such a person is poor in this world

And does not possess wisdom.

Though one’s home lacks even a single meal,

If one has the heart to give,

Such a person is truly wealthy

And is praised by the wise.

When sages appear throughout the world,

One is able to refrain from evil.

When fools praise, evil only increases,

And sages do not appear.

Better to be rebuked by the wise

Than to be praised by fools.

What fools praise is evil;

What the wise praise is good.”

The people conjured by Sakra, Lord of the Devas, were unable to induce Tu Lai to commit the offense of taking what was not given.

Sakra then transformed himself into a householder holding a precious object worth hundreds of thousands. Standing before Tu Lai, he said:

“I am involved in a dispute and am going to appear before King Prasenajit. I want you to serve as my witness. Take this precious object, and please testify on my behalf.”

Tu Lai said:

“Do not speak thus. I cannot speak falsely about something I do not know. Why? One who speaks falsely deceives himself, deceives others, and deceives the sages. False speech causes one’s body and mouth to stink, destroys others’ trust, and fills the mind with affliction. Those who speak falsely cause their mouths to stink, their bodies to lose their pleasing appearance, and devas and spirits to abandon them. Those who speak falsely lose all roots of goodness, become foolish and deluded, and forsake the wholesome path. False speech contains the roots of every evil and severs the roots of wholesome conduct and peace.”

Tu Lai then spoke this verse:

“Those whose mouths are foul and impure”

This is caused by the karma of false speech.

They forget the pure and stainless Dharma;

Their minds are filled with many faults;

Ghosts and spirits support them;

The Worthies and Sages disdain them.

Those who are constantly afflicted by illness

Suffer thus because they delight in false speech.

It is the root of every evil;

Because of it, roots of goodness are severed.

They will certainly follow evil paths—

Such are those who speak falsely.

Even if one brought gold and jewels

And offered them throughout the realm

To one who upholds the precepts and Dharma,

He would not accept those jewels.

Unable to make Tu Lai speak falsely, Sakra departed.

At that time, Sakra said to the asura maiden Thu Da, the celestial maiden Nhat Hanh, and the foremost consort of the gandharva Cang Chap Nhac:

“Go to the dwelling of Tu Lai, the poor man, and disturb his abode. See whether he has abandoned desire or will return to craving sensual pleasures.”

Then, in the stillness of the night, the asura maiden Thu Da, the celestial maiden Nhat Hanh, and the foremost consort of the gandharva Cang Chap Nhac went to Tu Lai’s dwelling and spoke to him in sweet and gentle words:

“Good sir, arise! We have come to visit you. Our forms are beautiful; we are perfumed with sandalwood, adorned with necklaces, radiant, and in the very prime of youth. Look upon us, Tu Lai! Because you possess merit, you have been able to encounter us.”

Having looked at them, Tu Lai immediately said:

“You maidens should go and perform your deeds among the hell beings, hungry ghosts, and animals. You should not perform them among gods and humans.

“Moreover, I contemplate your bodies as magical illusions and your forms as bubbles upon water. I contemplate the fragrance of sandalwood in the same way. When examined closely, you are merely assemblages adorned with all manner of impurities.

“Seeing such illusory things, only fools give rise to delight in them. Through contemplating all phenomena as perishable and impermanent, and by virtue of merit, I see that your deeds lead toward hell. Through them, one loses one’s resolve and cannot maintain mastery over one’s own mind; one therefore becomes neither lucid nor pure. This is sensual desire.

“Clinging to what is foul is sensual desire.

“Clinging to what is defiled is attachment to sensual desire.

“Bearing all forms of suffering is sensual desire.

“Those who crave sensual pleasure are bound to desire.

“Those who enter hell are bound to desire.

“Those who enter the animal realm are bound to desire.

“Those who enter the realm of hungry ghosts are bound to desire.

“Those who associate with evil people are bound to desire.

“Those whose hearts are covetous are bound to desire.

“Those who delight in conflict and litigation are bound to desire.

“To be fettered is to be bound to desire.

“To give rise to inverted views and increase craving is to be bound to desire.

“To be deranged and deluded is to be bound to desire.

“To be intoxicated, crazed, and benighted is to be bound to desire.

“To draw near to what is unwholesome, depart from what is wholesome, and be fettered by every unwholesome thing is to be bound to desire.

“To be blinded by delusion and lose the direct path is to be bound to desire.

“To commit unwholesome deeds is to be bound to desire.

“To weaken and paralyze one’s strength is to be bound to desire.

“To be shrouded in clouds and mist is to be bound to desire.

“To draw near to demonic spirits is to be bound to desire.

“To return again to the company of ghosts and spirits is to be bound to desire.

“To dwell among oxen, donkeys, dogs, pigs, camels, elephants, black goats, goats, and wolves is to be bound to desire.

“To associate with nonhuman beings is to be bound to desire.

“To become estranged from morality, learning, and generosity is to be bound to desire.

“To abandon places of purity is to be bound to desire.

“To be continually deluded and ignorant, increasing one’s toil and diminishing the unsurpassed path, is to be bound to desire.”

At that time, Tu Lai spoke these verses:

“Defiled and impure people—

The corruption of desire is likewise so.

They constantly suffer and find no joy,

Entering hell, the ghost realm, and the animal realm.

They join with the unworthy;

Base desire is likewise so.

They dwell in places contrary to Dharma,

Amid disputes, lawsuits, and enmity.

Those who are fettered there

Give rise to inverted views

And cause craving to increase;

From this it all arises—

This is bondage to desire.

Delusion grows ever more deluded,

Mingling with the dust of defilements—

This is bondage to desire.

Like fire consuming all before it,

It gathers every evil,

Destroys every good,

And is the root of every evil.

Like a mass of clouds that covers all,

Bondage to desire is likewise so.

One dwells together with demons and ghosts,

And returns among them once again.

Physical forms cause delusion;

Sensual desire is likewise so.

Oxen, cattle, goats, dogs, and pigs,

Camels, elephants, goats, and wolves—

One draws near to them through bondage to desire.

One becomes estranged from every Dharma,

From learning, generosity, and tranquil purity.

Bondage to desire is like rain;

It deludes and increases toil,

Diminishing the unsurpassed path—

This is bondage to desire.

One freed from desire and detached from form—

Though your countenances may be beautiful,

Even if maidens throughout the world came,

They could not defile my mind,

For my merit and virtue are complete.”

Unable to shake Tu Lai, the asura maiden Thu Da, the celestial maiden Nhat Hanh, and the gandharva’s consort all departed. They went before Sakra and said:

“We went to that place; harbor no further doubt. We have clearly seen that the man no longer desires female beauty. He has abandoned craving and is unattached to worldly affairs.”

At that time, Sakra became even more frightened, and the hair on his body stood on end. He thought, “There can be no doubt. This son of good family will surely be reborn in my place.”

Then Sakra went to Tu Lai. Standing before him with palms joined, he spoke these verses:

“What vow have you made, good sir,

That you practice the Dharma in this way,

Dwelling in seclusion with pure precepts?

Do you seek heaven, the moon, Sakra, or Brahma?”

Tu Lai replied in verse:

“Heaven, the moon, Sakra, Brahma, and sovereign lords

Still possess karma within the three realms;

All remain subject to impermanence,

Manifestly like magical illusions.

How could one endowed with wisdom

Become attached to the three realms?

May I attain that which neither arises nor grows,

Where there is no aging, sickness, or death,

And neither attachment nor aversion;

May my mind be balanced like a scale.

I vow to bring peace to all,

To attain Buddhahood and awaken sentient beings.”

At that time, Sakra was delighted and overjoyed. A wholesome mind arose in him, and, encouraging the cultivation of loving-kindness, he said:

“Excellent! You shall fulfill such an unsurpassed vow. Quickly subdue the hosts of Mara, rain down the nectar of Dharma, practice every good deed, and extend compassion throughout the world.”

On another occasion, while Tu Lai, the poor man of the kingdom, was walking through the city of Sravasti, an elder bestowed upon him as an auspicious gift a thousand-gold jewel worth all the treasures in the world.

Then Tu Lai, the poor man of the kingdom, raised the jewel in his hand and said:

“Whoever is the poorest person in this city of Sravasti, I shall give that person this treasure worth all the riches in the world.”

At that time, impoverished former householders all came running and said:

“We are exceedingly poor. Please give us the treasure.”

Another hundred thousand people also followed them and begged for the treasure, saying:

“We are exceedingly poor!”

Tu Lai replied:

“You are not poor. Why not? Because within this city of Sravasti there is one person who is exceedingly poor. I shall give this jewel to him.”

The people asked:

“Who in this city is exceedingly poor?”

He replied:

“King Prasenajit is the poorest of all. I shall give this precious jewel to him.”

The people said:

“Stop, stop, Tu Lai! Do not say such a thing. Why not? Because King Prasenajit is exceedingly wealthy, and his treasuries are filled with jewels.”

Then, before the great assembly, Tu Lai—the poor man of the kingdom—spoke these verses:

“Though his wealth is vast and abundant,

He does not know contentment.

The ocean may yet be filled,

But this poverty can never be satisfied.

When craving continually increases,

Proceeding without cease or rest,

In this life and the life to come,

Such is a poor person devoid of wisdom.”

Thereupon, Tu Lai—the poor man of the kingdom—took the jewel and, together with the crowd, went to King Prasenajit.

At that time, because King Prasenajit coveted riches, he had detained five hundred householders and sons of good family, charged them with offenses, and sought to seize a portion of their property.

At that time, Tu Lai—the poor man of the kingdom—took the precious pearl to King Prasenajit and said to the king:

– As I was walking through the city of Sravasti, I received from an elder an auspicious gift: a precious pearl worth all the treasures in the world. Great King, I then thought, “I wish to give this precious pearl to the poorest person.” Therefore, Great King, I believe that in this city only the king is the poorest. I beg the Great King to accept this precious pearl.

At that moment, King Prasenajit’s countenance changed. Feeling ashamed, he said to Tu Lai, the poor man of the kingdom:

– Am I poorer than you?

Then Tu Lai, the poor man of the kingdom, spoke verses before the assembly to King Prasenajit:

– One bound fast by craving,

Increasing karma, never content,

Though ruling as king, causes harm,

Afflicting himself and others alike.

He thinks not of the life to come,

Nor of death, and has no virtue.

Is this not indeed craving?

Therefore, for the Dharma, the wise

Skillfully perfect great loving-kindness,

Adding no further toil or distress;

Content, they have no craving.

They no longer give rise to greed.

Whenever they behold sentient beings,

They immediately awaken great compassion,

And therefore harbor no resentment or hatred.

Such is truly great wealth.

Those who dwell in secluded places,

Yet delight in wealth,

If they do not encounter the true Dharma,

Cause sentient beings to become poor and lowly.

All manner of evil

Arises from delighting in female beauty

And giving no thought to the life to come.

The king is poor in this same way,

Being dependent upon women.

Those whose pure faith is undefiled,

Who uphold the precepts without blemish,

Whose nature is harmonious, with shame and moral dread,

Who relinquish and ever abide in peace,

Who hear the Dharma and follow the noble sages,

At once penetrate deeply through wisdom.

In future lives they leave the evil paths behind;

Such persons are not poor.

Adorned with the true Dharma,

They preserve it and never relinquish it.

Life itself is not indispensable;

Yet one who does not follow the true path,

Living his life within the world,

Is like an intoxicated elephant.

Such a person is poor,

And therefore has no firm resolve.

Those who faithfully revere the Buddha-jewel,

The Dharma-jewel, and the noble Sangha,

Regard life itself as not indispensable,

And thus readily receive the Dharma.

Neither angry nor foolish,

They establish joyful resolve and are not deluded.

Such persons are not poor

And are honored by the wise.

A mind that knows no contentment

Burns up everything.

All rivers are never filled,

But flow day and night into the sea.

The sun and moon are never filled,

But travel throughout the four directions.

A greedy king is never content;

Though amassing riches, he is never satisfied.

Great King! It is the nature of fire

Not to wish to spare grass or trees;

This is ever and always the case.

The Great King is likewise.

Not to be burned by the three fires—

The riches and honors of a king

Are impermanent, like dew upon grass.

Whoever aspires to become a king

Should heed these words.

At that time, King Prasenajit said to Tu Lai, the poor man of the kingdom:

– If I am poorer than you, who will bear witness to this?

– Has the Great King not heard? The Tathagata, the Unattached, the Perfectly and Fully Enlightened One, endowed with all-knowing wisdom and all-seeing vision, clearly knows the truth and will bear witness. He clearly knows all human beings and asuras in the world. He is now teaching and transforming beings here in the city of Sravasti.

– Tu Lai! I too have heard of this person.

– Great King! The Tathagata will bear witness for me that the king is poorer than I.

Therefore, Tu Lai would go and ask the Tathagata, and they would respectfully abide by whatever He decided.

Thereupon, Tu Lai, the poor man of the kingdom, spoke these verses:

– My Teacher is not far away;

Now I call Him to mind.

He knows to come through empty space;

There is nothing He does not know.

This life and the life to come,

Every wholesome thought He knows.

May the Great Sage come here;

He is never arrogant.

Cherishing all sentient beings,

Though far away, He will surely come.

Wholeheartedly, for the sake of sentient beings,

I beseech the Great King:

Have faith and do not grow weary;

You should form a vow of sincere faith.

The Blessed One will surely come.

Offer garlands and incense,

Banners, streamers, and music;

Thus shall the Great Sage come.

Tu Lai joined his palms, knelt with his right knee touching the ground, and spoke these verses:

– O Buddha, if You clearly know

That I am wholehearted and reverent,

Then through this utmost sincerity,

If You know it, appear before me.

When he had finished speaking these verses, the great earth shook. The Tathagata suddenly appeared from beneath the ground together with five hundred disciples and one thousand two hundred bodhisattvas. Sakra, Brahma, the world-protecting deities, and heavenly beings numbering in the millions saw the Buddha manifest His supernormal powers and all praised this as something unprecedented.

The king, the great ministers, and all their retinues knelt and bowed their heads at the Buddha’s feet. Thousands of sentient beings made offerings to the Blessed One and all generated bodhicitta.

At that time, Tu Lai, the poor man of the kingdom, joined his palms and addressed the Blessed One:

– As I was walking through this kingdom of Sravasti, I received from an elder an auspicious gift: a precious pearl worth all the treasures in the world. Therefore, Blessed One, I resolved that if there were a poor person in this city, I would give it to that person. Blessed One, I consider King Prasenajit the poorest person in this city of Sravasti. Why is this? Because he seizes the wealth of others without ever being satisfied, covets riches and treasures, acts dishonestly, harasses the poor and lowly, and depletes the wealthy. Relying solely upon his power, the king is addicted to sensual pleasures. I brought this precious pearl to give to the king, but he refused to accept it and instead asked me, “Who will bear witness that I am poor and you are rich?” I beseech the Tathagata, the Unattached, the Perfectly and Fully Enlightened One, who through all-knowing wisdom and universal insight clearly knows the truth, to bear witness for me. Excellent, Blessed One! Your mind is impartial toward all, far removed from arrogance and without favoritism. I beseech You to explain this matter clearly.

At that time, the Blessed One said to King Prasenajit:

– Great King, it is truly so. It is exactly as Tu Lai has said.

Then the Blessed One, abiding steadfastly and wishing to resolve Tu Lai’s doubts, said to King Prasenajit:

– In one respect, the Great King is richer than Tu Lai; in another respect, Tu Lai is richer than the Great King. What does this mean? In terms of noble position, prosperity, and material possessions, the king possesses precious things such as gold, silver, jewels, crystal, lapis lazuli, pearls, coral, elephants, horses, carriages, and storehouses. In this respect, the Great King is richer than Tu Lai.

Great King! Yet in terms of generosity, morality, learning, relinquishment, nonattachment, dwelling at ease, loving-kindness, compassion, sympathetic joy, equanimity, meditative concentration, liberation, samadhi and right absorption, faith in the Buddha, Dharma, and Sangha, firm resolve, upright faith, shame and moral dread, and so forth, Tu Lai is richer than the Great King. Even if all the people in the Great King’s kingdom were as wealthy as the Great King, when compared with the morality, learning, generosity, and wisdom of this clansman Tu Lai, they would not equal these even within seven steps—not one hundredth, not one thousandth, not one part in a koti, a hundred million, or ten thousand; no comparison could be made.

At that time, King Prasenajit cast aside his arrogance and addressed the Blessed One:

– I am exceedingly fortunate and have gained great benefit, for there is such a great being in my kingdom.

The Blessed One said:

– Great King! So it is! So it is, Great King! There is such a great being in the Great King’s kingdom. Furthermore, Great King, there are also many other great beings like Tu Lai in the Great King’s kingdom.

At that time, King Prasenajit spoke these verses before Tu Lai:

– You are my teacher,

And the Buddha is also my teacher.

Through you, my arrogance has been removed.

I now offer my kingdom and cities,

Together with all my possessions,

And become your disciple.

Because arrogance bred contempt,

It continually caused me,

Though ruling as king, to be deluded

And not to practice the Dharma-path.

Now that I have heard Tu Lai,

Through you I shall practice the true Dharma.

Driven by greed, I bound and imprisoned

All these five hundred people.

Now I release them all;

May they attend upon you.

When these five hundred people gained their freedom, they immediately wished to repay Tu Lai’s kindness. They no longer thought of their former occupations, harbored no further attachments, and of their own accord vowed to attain the mind of all-knowing wisdom.

Then King Prasenajit said to Tu Lai:

– I am poor; you are not poor. Your words are truly wholesome. Whoever calls Tu Lai poor will violate the king’s law and be reprimanded. From now on, he should simply be called Tu Lai; no one may call Tu Lai poor.

At that time, Tu Lai, the son of a noble family, rose from his seat, adjusted his robes, knelt with his right knee upon the ground, joined his palms, and addressed the Buddha:

– Everyone in this assembly wishes to behold the Tathagata. Excellent, World-Honored One! Please expound the Dharma for the assembly, so that their encounter with the Buddha will not have been in vain.

The Buddha told Tu Lai:

– Son of a noble family! There are four dharmas which, when fully upheld, enable any son or daughter of a noble family who beholds the Tathagata to see profoundly and wondrously. These four dharmas are sincerity, aspiration, joyful delight, and reverence.

Furthermore, Tu Lai, there are four dharmas by which sons and daughters of noble families, upon beholding the Tathagata’s magnificent form, immediately bring forth the aspiration for unsurpassed perfect enlightenment, wholeheartedly arousing that aspiration without opposing the Tathagata’s intent:

– Cherishing sentient beings.

– Wishing to liberate them.

– Causing them to uphold the true Dharma.

– Wishing to ensure that the Three Jewels are never cut off.

These are the four dharmas.

Tu Lai, any son or daughter of a noble family who beholds the Tathagata in full will see profoundly and wondrously.

Furthermore, there are four dharmas by which sons and daughters of noble families who behold the Tathagata will see profoundly and wondrously. These four dharmas are:

– Seeing completely all the activities of form, feeling, perception, formations, and consciousness.

– Contemplating the four great elements as entirely empty.

– Seeing sentient beings as gatherings like empty space.

– Understanding the perception of self.

These are the four dharmas by which sons and daughters of noble families attain a profound and wondrous vision of the Buddha.

Furthermore, there are four dharmas by which sons and daughters of noble families behold the Buddha with utmost purity:

– Regarding the self, being free from self.

– Regarding sentient beings, being free from sentient beings.

– Regarding a living being, being free from a living being.

– Regarding a life, being free from a life.

By fully possessing these four dharmas, sons and daughters of noble families behold the Tathagata with utmost purity.

Furthermore, there are four dharmas:

– The divine eye, which does not fabricate.

– The wisdom eye, which does not cling.

– The Buddha eye, which knows things as they truly are.

– The Dharma eye, which manifests in accordance with understanding.

Furthermore, there are four dharmas by which sons and daughters of noble families behold the Buddha with utmost purity. These four dharmas are:

– Purity of the aggregate of moral discipline, being without attachment.

– Purity of the aggregate of meditative concentration, because all dharmas are concentrated.

– Purity of the aggregate of wisdom, because impartial wisdom is used to ferry the world across.

– Purity of wisdom and liberation, and of the wholesome aggregate of the knowledge and vision of liberation, liberating sentient beings without perceiving anyone as being liberated.

By fully possessing these four dharmas, they behold the Tathagata with utmost purity.

As the World-Honored One successively taught these fourfold dharmas of instruction and transformation, seven hundred disciples brought forth the aspiration for bodhi and, relying upon them, attained liberation; more than a thousand sentient beings brought forth the aspiration for unsurpassed perfect enlightenment.

At that time, the World-Honored One taught the Dharma to King Prasenajit and the great assembly, instructing and transforming them and causing them to rejoice with great delight.

Rising from his seat, the World-Honored One, together with the assembly of bodhisattvas and the great disciples, used spiritual powers to ascend into empty space like a king of geese and returned to Anathapindika’s Garden.

King Prasenajit then said to Tu Lai, the son of a noble family:

– Worthy one, when you go to see the Tathagata, please inform me so that I may accompany you.

– Very well. When that time comes, may the great king also have the royal consorts, palace women, great ministers, and the entire assembly go to behold the Buddha. Afterward, establish a decree for the people of the city of Sravasti: whoever does not go to behold the Buddha shall be reprimanded. Why is this? Great King, it is because a bodhisattva does not establish his practice solely for himself; a bodhisattva establishes his practice in order to bring peace and happiness to all sentient beings.

Furthermore, Great King, a bodhisattva does not arouse the aspiration for the Way for the sake of one or two people, but arouses the wholesome aspiration so that vast multitudes may follow.

The king further asked:

– What is the bodhisattva’s practice of accordance?

– All practices are the bodhisattva’s practices of accordance, for they are intended to aid and liberate sentient beings.

Arousing the aspiration for the Way is the bodhisattva’s practice of accordance, because one does not stop at the Lesser Vehicle but advances further.

A steadfast mind is the bodhisattva’s practice of accordance, because it seeks to gather in and subdue all deceitful and flattering sentient beings.

A mind that does not hoard is the bodhisattva’s practice of accordance, because it seeks a still better practice.

A mind free from hesitation is the bodhisattva’s practice of accordance, because it never stops or rests.

A mind of generosity is the bodhisattva’s practice of accordance, because it gathers in jealous sentient beings.

A mind of moral discipline is the bodhisattva’s practice of accordance, because it gathers in sentient beings who violate the precepts.

A mind of patience is the bodhisattva’s practice of accordance, because it gathers in disruptive sentient beings.

A mind of diligence is the bodhisattva’s practice of accordance, because it gathers in indolent sentient beings.

A mind of meditative concentration is the bodhisattva’s practice of accordance, because it gathers in distracted sentient beings.

A mind of wisdom is the bodhisattva’s practice of accordance, because it gathers in those sentient beings who use wisdom to commit evil deeds.

A mind of loving-kindness is the bodhisattva’s practice of accordance, because it never abandons sentient beings.

A mind of compassion is the bodhisattva’s practice of accordance, because it enters birth and death without weariness.

A mind of sympathetic joy is the bodhisattva’s practice of accordance, because it uses the teaching to bring peace and happiness to sentient beings.

A mind of equanimity is the bodhisattva’s practice of accordance, because its conduct is impartial and free from attachment and aversion.

The four kindnesses are the bodhisattva’s practice of accordance, because all dharmas are without a sovereign and are equal.

The fruition of wholesome roots is the bodhisattva’s practice of accordance, because the excellent marks and wisdom are complete.

Pure vows are the bodhisattva’s practice of accordance, because they purify the Buddha-land.

The three gates of liberation are the bodhisattva’s practice of accordance, because all actions abide at the gates of liberation.

Sincerity and faith, not engaging in divisive speech, harsh speech, falsehood, or frivolous speech, are the bodhisattva’s practice of accordance, because speech and conduct do not contradict one another.

Gentle and harmonious speech is the bodhisattva’s practice of accordance, because all responses are skillfully made.

Not causing disturbance is the bodhisattva’s practice of accordance, because one displays no disagreeable appearance toward any sentient being.

Learning extensively and relinquishing everything in order to receive the Dharma is the bodhisattva’s practice of accordance, because one does not forget one’s aspirations and mindfulness.

Respecting teachers and elders is the bodhisattva’s practice of accordance, because it enables one to hear and understand dharmas not previously heard.

Equally receiving and upholding the true Dharma, with a mind that renounces home and household, is the bodhisattva’s practice of accordance, because one carries out all undertakings without loss.

A tranquil mind is the bodhisattva’s practice of accordance, because it practices all white and black dharmas.

A mind that preserves dignified conduct is the bodhisattva’s practice of accordance, because it does not hope to receive the possessions of others.

Pure and undefiled virtue is the bodhisattva’s practice of accordance, because one performs deeds rooted in wholesomeness.

A pure mind is the bodhisattva’s practice of accordance, because it inspires faith in sentient beings who have none.

A mind free from heedlessness is the bodhisattva’s practice of accordance, because it fully practices all the Buddha’s teachings.

After hearing these words, King Prasenajit rejoiced with great delight and brought forth a wholesome mind. He took the fine robe he was wearing, complete in color and worth hundreds of thousands, and presented it to Tu Lai as an offering in accordance with the Dharma, wishing Tu Lai to accept it in accordance with the Dharma.

Tu Lai would not accept it, but said:

“Enough, Great King! That is a robe worn by a king.”

“Why?”

“Because I already have a coarse and shabby robe made of patched rags. Great King, at times I have hung this poor robe on a tree for one day, even up to seven days, yet no one took it and no one coveted it. I travel about teaching without attachment or regret. Therefore, Great King, clothing is used merely to cover the body, so that one does not become attached to it and others do not covet it.”

King Prasenajit said to the son of noble family Tu Lại:

“If you will not accept this robe, I pray that you tread upon it with your foot, so that I may always obtain the merit of peace and security.”

Out of compassion for King Prasenajit, the son of noble family Tu Lại then placed his foot upon that fine robe, which was worth hundreds of thousands.

King Prasenajit then asked Tu Lại:

“You have trodden upon this fine robe with your foot. Where should it now be taken?”

He replied:

“Great King, in the city of Sravasti there are people who are extremely poor and alone. This fine robe may be given to them.”

King Prasenajit then ordered his ministers to take the robe into the city of Sravasti and give it to the poor, the destitute, the solitary, the aged, and the infirm throughout the kingdom. At that time, the poor and suffering people, together with many others, heard that King Prasenajit had given Tu Lại a multicolored robe worth hundreds of thousands. Hundreds of thousands of kotis of people from within and outside the city of Sravasti assembled there. They all obtained robes worth hundreds of thousands, and as soon as they put them on, wholesome thoughts arose in them. They reflected, “What offerings can we make to repay Tu Lại’s kindness?”

Relying upon the Buddha’s awe-inspiring spiritual power to teach and transform the people, Tu Lại then caused a voice to issue from the sky:

“Tu Lại’s kindness cannot be repaid with flowers, incense, or fragrant ointments, nor with delicious food. There is no better way to repay his kindness than to give rise to the aspiration for enlightenment.”

“O Tu Lại! It cannot be done with clothing or food, nor through offerings or praise of merit. One should give rise to the aspiration for enlightenment solely for the sake of liberating sentient beings, follow the teaching, and practice the path of wisdom.”

The son of noble family Tu Lại then rose from his seat. Together with King Prasenajit, the royal consorts, beautiful maidens, ministers, and populace, he departed from the city of Sravasti and proceeded to Prince Jeta’s Grove in Anathapindika’s Park. A billion poor people in the city of Sravasti heard that the son of noble family Tu Lại was going to see the Tathagata. Remembering Tu Lại’s kindness, they all followed him.

Through the Buddha’s awe-inspiring spiritual power, Sakra Devendra came from the city of Sravasti to Anathapindika’s Park. Along the road, he magically created a vast bodhimanda, splendidly adorned like the Heaven of the Thirty-Three, with palaces beautifully embellished in the daylight. He also magically created many kinds of jeweled trees, and beneath the trees he created an ornate and solid lion throne, a thousand bowshots in height, draped with many hundreds of thousands of pieces of five-colored celestial silk.

The asura maiden Thủ Da, attended by tens of thousands of celestial maidens, carried celestial flowers and celestial incense, singing and playing music as offerings to the Tathagata.

After Sakra had offered the lion throne, the Blessed One, knowing that the assembly had gathered, departed from Prince Jeta’s Grove together with the bodhisattvas and great disciples and proceeded to the splendidly adorned lion throne. Upon arriving, he sat cross-legged upon it. As soon as the Tathagata sat upon the lion throne, the great trichiliocosm quaked in six ways, manifesting the eighteen signs of movement and shaking with even greater intensity.

At that time, Sakra Devendra’s son Cù Hoặc was seated in the assembly. The deva prince Cù Hoặc magically created sixty thousand seats. Having created them, he invited the bodhisattvas to be seated and spoke this verse:

“I respectfully invite you all

To sit upon these seats.

Through these roots of goodness,

May you swiftly attain the Buddha’s seat.”

Out of compassion for the deva prince Cù Hoặc, the bodhisattvas then took their seats.

At that time, Prince Bàn Nhã Thức Càng Chấp Nhạc said to the celestial maiden Nhật Hạnh:

“Bring five hundred kinds of celestial music and sing praises of the Buddha’s merit, making offerings to the Blessed One’s lion throne before Tu Lại arrives. Why? Because the son of noble family Tu Lại is adorned with merit and followed by many people; some among them have not yet clearly seen the Tathagata.”

The celestial maiden Nhật Hạnh and Prince Bàn Nhã Thức Càng Chấp Nhạc then brought five hundred kinds of celestial music to the Tathagata. Bowing their heads in homage at the Buddha’s feet and holding musical instruments in their hands, they praised the Blessed One:

“For hundreds of past kalpas, the Blessed One has cultivated the practice of dwelling in seclusion.

“The Blessed One tames sentient beings and causes them to delight in generosity.

“The Blessed One delights in preserving pure morality through body, speech, and mind.

“May we bow in homage, our bodies falling like Mount Sumeru.

“The Blessed One is patient, compassionate, steadfast, and never weary.

“The Blessed One’s power of diligence is as firm as a great tree.

“Nothing is unknown to the light of the Blessed One’s wisdom and meditative concentration.

“May we pay homage to the Stainless One of the three realms.

“The Blessed One has escaped all defilements—desire, anger, and delusion.

“The Blessed One has accomplished all that had to be done.

“May we pay homage to the One worthy of offerings throughout the three realms.

“When the Tathagata encountered these defiled daughters of Mara, he used his stainless mind to bring them peace and security, enabling them to perfect mindfulness of the Buddha, depart far from desire, and no longer draw near to sensual pleasures. They delighted in questioning the Tathagata so as to remove the defilements of mind, prevent their minds from being stained, and bring joy to sentient beings...

“May we bow at your feet and behold the thirty-two excellent marks, the adornments born of a hundred merits, and your perfect merit, by which you skillfully guide sentient beings to purity.

“May we pay homage to the One unequaled among devas and spirits, whose golden feet are soft and whose gait is like a lion moving upon the clouds; for the sake of teaching and transforming sentient beings, you entered the womb in the Sakya clan.

“Now we praise the merit complete with a hundred blessings. May this bring joy to sentient beings without weariness as we extol your supreme merit. May they swiftly become worthy of such praise.”

At that time, the son of noble family Tu Lại, accompanied by King Prasenajit, the royal consorts, their retinues, and hundreds of thousands of devas singing praises, came before the Blessed One. Upon arriving, he bowed in homage at the Blessed One’s feet and stood to one side.

King Prasenajit bowed in homage at the Tathagata’s feet, circumambulated him three times, and then stood to one side. King Prasenajit then offered his own seat to Tu Lại, saying:

“May the son of noble family graciously have compassion and sit upon this seat.”

Tu Lại sat upon the seat.

At that time, some deva princes in the assembly who had never seen Tu Lại wondered, “What merit does this poor man possess that the king should honor him so greatly?”

Knowing the thoughts of those deva princes, Sakra Devendra said to them:

“Do not give rise to contempt or arrogance toward this man, lest your merit diminish and you remain without peace and security. Why? Because I perceive that this son of noble family possesses exceedingly great merit and is endowed with all wholesome qualities. Moreover, deva princes, wait but a moment and you will see the fullness of his merit and wholesome qualities.”

The son of noble family Tu Lại, wishing to gladden the deva princes, then addressed the Buddha:

“Blessed One, please teach the excellent marks and adornments by which bodhisattva-mahasattvas liberate sentient beings—the adornment of wisdom and the adornment of skillful manifestation—so that they may attain complete perfection and swiftly realize unsurpassed, perfect enlightenment.”

The Blessed One then emitted light from his body, illuminating Tu Lại’s body. As soon as the Buddha’s light shone upon him, through that light the radiance of Tu Lại’s body surpassed the radiance of Sakra Devendra by thousands of myriads of times. Tu Lại’s bodily marks were truly magnificent.

Seeing Tu Lại’s body so magnificently adorned, the deva princes rejoiced greatly. They immediately bowed in homage to Tu Lại and scattered celestial flowers as offerings to him.

The Blessed One then said to the son of noble family Tu Lại:

“A bodhisattva is noble by nature, yet manifests as lowly for the sake of liberating others. This is called the adornment of wisdom.”

Moreover, he used dignified conduct to bring joy to sentient beings and manifested spiritual powers for their sake. This is the adornment of wisdom.

Furthermore, O son of a noble family! The bodhisattva attained mastery over his mind and thoughts, yet manifested poverty and destitution, while brahmins and all people honored him. This is adornment.

Furthermore, O son of a noble family! The bodhisattva manifested lowliness and poverty in order to transform followers of other paths, and, to eliminate the mind of greed, he manifested the effects of weighty karma. He also manifested abandoning home and sensual desire in order to guide sentient beings to become disenchanted with household life. This is the purification and adornment of Tu Lai. In this way, the bodhisattva purified sentient beings, fully perfected the adornment of wisdom and the adornment of diligence, and swiftly attained unsurpassed, right, and true awakening.

At that time, Ananda addressed the Blessed One:

– How long has it been since this son of a noble family first generated the aspiration for awakening? How has he come to receive such light emitted by the Tathagata to adorn his body?

The Blessed One then told Ananda:

– In former lives, this son of a noble family made offerings to many hundreds of thousands of kotis of Buddhas, practiced the immeasurable disciplines of the six perfections, attained mastery through spiritual powers, realized the three kinds of patience, and acquired unobstructed eloquence. Because he transforms sentient beings through skillful means, he manifested as an utterly impoverished person.

At that time, Ananda addressed the Blessed One:

– How many sentient beings has the son of a noble family Tu Lai transformed by manifesting poverty and hardship?

The Blessed One told Ananda:

– Seven thousand devas of the Desire Realm and twelve thousand devas of the Form Realm have all generated the aspiration for unsurpassed, right, and true awakening. Innumerable beings in the human realm have also generated the aspiration for the path and have been reborn in wholesome realms.

Ananda asked again:

– How long will it be before Tu Lai attains perfect awakening, and what will his name be when he realizes the fruit? How will his Buddha-land be adorned?

At that time, wishing to praise the adornments of Tu Lai’s land, the Blessed One spoke these verses:

– Ananda, listen as I speak:

In order to guide the world,

To teach and transform sentient beings,

He expounds the vast Dharma

And aspires to practice the Great Vehicle.

For immeasurable numbers of kalpas,

From the time he first generated the aspiration

And began performing wholesome deeds until now,

He has served all the Buddhas

And offered them all manner of gifts.

So that the Dharma may long endure,

He has always protected and upheld it.

Through the practice of wisdom,

He cultivated immeasurable Dharma gates.

Having attained mastery of spiritual powers,

He constantly practices the four immeasurable minds.

He has learned expedient and skillful means,

Perceived the impurity of samsara,

Contemplated the Buddha’s teachings,

And skillfully learned the marks of purity.

Knowing the capacities of sentient beings,

He liberates them accordingly.

Through the practice of wisdom,

He abides in the pure Dharma.

He has attained unobstructed eloquence

And abides in all dharanis.

He has escaped the hooks of Mara.

In the dignified conduct of all Buddhas,

He abides firmly and immovably,

Neither attached nor defiled.

By the eight worldly conditions,

Gain or loss does not trouble his mind.

He clings to no dharma,

Neither distant nor near.

Like the nature of empty space,

The nature of his mind is unattached.

His mind never grows weary;

He constantly practices great compassion.

Firmly abiding in patience,

He wears the armor of loving-kindness.

As he regards himself with loving-kindness,

So does he regard sentient beings.

He harbors no resentment or hatred

And does not interrogate those who have transgressed.

He accepts such persons

And welcomes them without avoidance.

His words and deeds do not conflict;

He studies all dharmas.

Such are the marks of liberation;

From both dharmas he is liberated.

He has fully attained the three kinds of patience

And gives rise to no conditioned activities.

He skillfully cultivates dignified conduct

In accordance with the practices of all Buddhas.

Throughout all lands,

He benefits sentient beings.

Wherever he may be

When no Tathagata is present,

The deeds performed by Tu Lai

Are like offerings made to the Blessed One;

Therefore, he should be revered and honored.

O devas and human beings,

After I enter nirvana,

In the final age,

Tu Lai will be born

In a world in the eastern direction.

That land is named Wondrous Bliss,

And its Tathagata is named Free from Anger.

From that time until now,

More than three asamkhyeya kalpas will have passed,

And that number shall not be diminished.

From then onward,

He will continuously and diligently practice the path,

Adorning and purifying the land

Because he wishes to liberate sentient beings.

In the final kalpa,

He will attain the fruit of the path,

Bearing the name King of the Voice of the World’s Light.

His Buddha-land will resemble that of Akshobhya Tathagata,

And the world will be named Wholesome Transformation.

All virtues will be complete.

He will dwell in the world for ten thousand years

And teach and transform the world

For an immeasurable number of kalpas.

Few will aspire to the Lesser Vehicle,

While those seeking the Great Vehicle will be limitless.

He will know all spiritual powers.

Ignorant and deluded ordinary beings

Will be taught and purified.

His teachings will spread everywhere,

And he will expound all dharmas.

He will not be swayed by Mara;

His pure wisdom will pervade everywhere.

After that Buddha enters nirvana,

The True Dharma will abide in the world

For eighty-four thousand years,

And the wisdom of the Dharma will not disappear.

Tu Lai will teach and transform the assembly,

Upholding the sublime path.

All who dwell there

Will eliminate every outflow.

When the son of a noble family Tu Lai had spoken, everyone in the assembly offered their robes to him. Voices of acclamation resounded throughout the trichiliocosm, so that all therein heard them. Because of those voices of acclamation, immeasurable and innumerable devas, nagas, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans assembled and made offerings to the son of a noble family Tu Lai.

For these beings, the Blessed One also taught and transformed them by expounding the Dharma according to their causes and conditions, enabling them to understand clearly the practices of the Three Vehicles.

At that time, King Prasenajit stood before the Blessed One, joined his palms, and said:

– Blessed One! I have been intoxicated with kingship, intoxicated with property and possessions, intoxicated with wealth and rank, and intoxicated with treasuries, gold and silver, and granaries. Greedy, miserly, and never content, I forcibly seized the people’s wealth and made it the property of the state.

Blessed One! Life after life, because of such manifestations, I have practiced this teaching only because I heard the son of a noble family Tu Lai expound it. Because of the poor man Tu Lai, I am filled with great joy. Now, before the Blessed One, I renounce the throne and appoint Crown Prince Virudhaka as king. I shall dedicate my life to upholding the precepts and become a keeper of the monastery garden, attending to the needs of the Blessed One and the Sangha. I shall divide my wealth and valuables into three portions:

– The first portion I shall offer before the Buddha to the Sangha.

– The second portion I shall give to the poor, distressed, and solitary.

– The third portion I shall reserve for the affairs of the royal court.

Furthermore, Blessed One! I have heard it said that during the age of the Semblance Dharma, one who reigns as king and teaches the people will become attached to property and possessions, and only when led astray by foolish and evil companions will thoughts of craving and attachment arise. Therefore, I dedicate all the wholesome deeds I perform to sentient beings, vowing to generate the aspiration for unsurpassed perfect awakening.

At that time, within the assembly, five hundred elders, five hundred householders, five hundred brahmins, and five hundred ministers heard King Prasenajit’s vow, which was like a lion’s roar. They all generated the aspiration for unsurpassed perfect awakening, renounced their family wealth and property, and wished to receive the Blessed One’s instruction, leave the household life, and enter the path. Apart from three hundred people in the assembly, all became bhiksus of the Sangha, shaving off their hair and beards and donning kasaya robes.

Then the son of a noble family Tu Lai rose from his seat, adjusted his robes, knelt with his right knee upon the ground, joined his palms toward the Blessed One, and said:

– Blessed One! I vow to leave the household life and, following the Blessed One and all the Buddhas presently abiding throughout the ten directions, go forth into homelessness.

The son of a noble family Tu Lai then bowed his head in homage to all the Buddhas, the Blessed Ones, throughout the ten directions and made this vow:

– May all Buddhas, the Blessed Ones, grant me permission to enter the path.

At that time, all the Buddhas extended their right hands and stroked Tu Lai’s head. As soon as they touched his head, his hair and beard fell away, Dharma robes clothed his body, and his dignified conduct became free and masterful. At that moment, the trichiliocosm quaked in six ways, great light shone throughout the ten directions, and flowers rained down from the heavens. The arms of all those Buddhas did not obstruct one another.

The World-Honored One, Shakyamuni, also extended his golden-hued arm and stroked Tu Lai’s head. Those who had aroused the aspiration for the Way and witnessed this transformation all received predictions of Buddhahood from the Buddhas. Therefore, this Dharma should be proclaimed.

At that time, five hundred bhikshus who had set forth in the Shravaka Vehicle all attained minds free from attachment. One thousand bodhisattvas all attained the patience regarding the non-arising of dharmas.

Then the World-Honored One said to the elder Ananda:

– Accept and uphold this Dharma, teach and transform others, transmit it, and expound it widely to all sentient beings. Why is this? Because in this age there are five defilements: the defilement of sentient beings, the defilement of afflictions, the defilement of lifespan, the defilement of wrong views, and the defilement of the kalpa. The time when a Buddha appears in the world is not such a time as this. Wishing to liberate these people, Tu Lai therefore manifested poverty and hardship. Why is this? Because if I did not manifest in this Saha world of endurance, I would be unable to liberate even a single person.

Ananda! You should reveal this Dharma and teach it universally to all sentient beings. These sentient beings should faithfully follow this Dharma; they will attain liberation and receive the Tathagata’s guidance and transformation.

The Buddha told the disciples:

– Remember it well and reverently uphold it.

The good son Tu Lai, King Prasenajit, Shakra, Lord of the Devas, the elder Ananda, the devas, dragon kings, spirits, asuras, and the people of the world heard the Buddha expound the Dharma. They all rejoiced, bowed their heads, and withdrew.