眾許摩訶帝經

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Thus have I heard:

At one time the Buddha was dwelling in the Nyagrodha Grove in the country of Kapilavastu. At that time the great assembly of the Śākya clan in the country of Kapilavastu reflected within themselves: "Our Buddha, the World-Honored One—where was he born in his past lives? What was his family name? To what lineage did he belong? And what were his causes and conditions?" Having reflected thus, they then spoke these thoughts to everyone in the clan and added:

"Let us now go to the Buddha to ask about these matters. Whatever the Buddha teaches, we shall accordingly uphold and cultivate."

Having spoken thus, that great multitude of the Śākya clan straightaway went to the Buddha, bowed their heads in reverence, paid homage at the feet of the World-Honored One, and then each returned to their own seat. At that time the great assembly of the Śākya clan in the country of Kapilavastu addressed the Buddha:

"World-Honored One, we of the Śākya clan, in a vihāra in the country of Kapilavastu, suddenly reflected: 'Our World-Honored One—where was he born in his past lives? What was his family name? To what lineage did he belong? And what were his causes and conditions?' Not knowing, we came together with the Śākya assembly to the Buddha to ask for instruction. We pray that the Buddha, for our sake, will expound these matters; having heard them, we shall receive and uphold them according to the teaching."

Then, wishing to dispel the doubts of the great assembly, the Buddha said to the Śākya assembly:

"At first, I do not wish to speak of these things. Why is that? Because if those of other paths were to hear these words, they would mock, saying: 'The śramaṇa Gautama speaks well of himself.' Therefore, if speaking brings joy, then I will speak; but if speaking brings no joy, then what use is there in speaking?"

At that time the venerable Mahāmaudgalyāyana, who was among the assembly, rose from his seat and gazed intently upon the countenance of the World-Honored One. The Buddha then said to the Venerable Maudgalyāyana:

"These of the Śākya assembly wish to hear about my past lives—where was I born? What family name did I once have? To what lineage did I belong? What causes and conditions did I have? Now, with all your heart, expound these matters for their sake."

Then the venerable Mahāmaudgalyāyana silently reflected for a long while, then gathered up his saṃghāṭī robe and made it a pillow, lay down on his right side with his legs crossed, and quietly entered into the dharma of samādhi, examining the past of the Buddha—clearly perceiving his place of birth, his lineage, and the events through which the Buddha had passed. After he had through the contemplation of wisdom come to know this just as it truly was, the Venerable Mahāmaudgalyāyana emerged from concentration, returned to his former place and sat at ease, and said to the Śākya assembly:

"While I was in right concentration, I clearly examined those matters of the past concerning the One of the Gautama lineage. In ancient times, when the world was being destroyed, sentient beings, after their lives ended, were reborn into the heaven of Universal Purity (Śubhakṛtsna); there their faculties were all complete, their forms upright and dignified, without any sufferings, body and mind at peace and joyful, their forms radiant and bright, roaming freely in the sky, eating the delicious flavors of heaven, with long lifespans, and none who died young.

At that time the things that arose from the earth and from the water filled the void like a great sea where the wind stirs the waves, like milk that has been cooked so that this water is ever pure and wholesome; thereafter sentient beings would eat these supreme and most pure flavors."

The venerable Mahāmaudgalyāyana again said to the great assembly:

"When life in the heaven of Universal Purity was destroyed, those sentient beings, the lifespan of their merit having been exhausted, departed from the heaven of Universal Purity and were born down into the human realm. Their bodily forms then were like those in the heavenly realm—their forms also upright and dignified, their faculties without defect, their countenances marvelous and radiant, their own bodies having a light that constantly shone forth brilliantly, living long in joy, freely coming and going in the sky.

In that age there were no sun, moon, or stars, nor was there time such as years, months, days, and hours, nor were there the marks of male and female among the various kinds of sentient beings. Then there arose an earth-essence to support life. That earth-essence was wondrously sweet and delicious; when sentient beings ate it, attachment arose, and because of attachment their bodies suddenly became heavy, their light was no more, and the whole world became dark.

The various sentient beings, seeing the world grow dark, gave rise to minds of fear and sorrow. But then there appeared in the world the sun, the moon, and the stars, and from these came day and night and the seasons, causing the various sentient beings to have long lifespans, no longer with suffering and affliction. Because of attachment to the flavor of the earth, some craved much and some craved little, so that their forms became either ugly or upright and dignified, differing from one another; thereupon there arose minds of discrimination, and so they received the karmic retribution of marks black and white, not the same, which led to mutual jealousy and hatred, forming unwholesome minds.

Because these unwholesome minds arose, the sweet flavor of the earth gradually vanished, causing sentient beings to suffer and to lament: 'Now there is nothing to eat. How wretched indeed!'"

Then they further reflected: "That sweet earth-essence—why has it vanished? In the future, what shall we take to eat?" This caused them to fall into the calamity of famine, grieving and afflicted, unable to understand, and unable to seek help from anyone.

But before long there arose again within the earth a kind of cake, fragrant and delicious like the kāliṅgaka flower. When sentient beings ate this cake, their bodies became healthy and strong, their forms upright and dignified, their vigor abundant, living long and at peace. But then some craved to eat much and some craved to eat little, so that differing forms arose; thereupon minds of discrimination arose, and they performed deeds of misconduct, unwholesome toward one another, causing the cake arising from the earth to vanish.

This caused sentient beings once more to suffer, reflecting that they did not know whence that cake had vanished. They again fell into famine. After this there arose upon the earth a kind of forest creeper of wondrous color and fragrant, delicious flavor.

When those sentient beings ate it, their vigor increased, their lifespans were prolonged, their forms upright, complete with the marks of a human being; and then, as before, because sentient beings became attached, that forest-creeper food vanished, causing all beings to suffer from famine. During this time, there arose again within the earth a kind of fragrant rice that, when its season came, ripened of itself. Those sentient beings used this rice to eat; its flavor was fragrant and delicious, nourishing the body and prolonging life.

Because they ate this fragrant rice, gradually people came to feel that there was something obstructing within their bodies, and so they thought of how to be rid of that obstruction. Because of such thinking, there arose the two genders, male and female, with differing bodily faculties. Then those sentient beings, on account of form, fragrance, and flavor, gave rise to attachment and love, loving their own bodies, using fragrant flowers, garments, and other things to adorn themselves, and using sweet and gentle words to make others delight.

If another showed no love, they would scold and rebuke, even leading to fighting, performing unwholesome deeds, causing those sentient beings who before had lived according to the right Dharma now to do what is contrary to the Dharma, who before had lived with discipline and propriety now to live contrary to discipline and propriety, even so that day and night, hour after hour, there were perverted discriminations. Just as a person uses a measure to measure out charcoal yet always wishes it to be heaped full, so too is the conduct of impropriety—because the mind dwells in perversion, the right Dharma becomes false Dharma, causing that fragrant rice to vanish once more.

At that time the venerable Mahāmaudgalyāyana again said to the great assembly:

"Because the fragrant rice had vanished, sentient beings had to go about everywhere day after day to seek seed-rice to bring back and plant. In that age there was a person of lazy disposition, greedy for gain, who, though he had seed-rice, could not plant it. There was someone who knew this and said to him: 'You have seed-rice; share a little with me to bring back and plant.'"

The other replied: "I have fragrant seed-rice enough for my own use. Now if you need it, I will share with you, but after one or two days—at the latest, after seven days—you must return it to me."

The one who borrowed the rice said: "Very good, very good! If within one day, two days, up to seven days I have not been able to return it, then within half a month or one month I will return it."

Having spoken thus, that person then reflected: "Formerly the fragrant rice grew of itself without planting; without expending effort, there was still food to eat. Now, to have rice, one must have many fields, and only by laboring day and night to tend them does one reap the result." Having reflected thus, that person became sorrowful, and tears fell from his eyes. Then he further reflected: "In times past, sentient beings were upright and dignified in form, their faculties full, complete with the marks of a human being, their hearts joyful, their bodies having light, freely coming and going in the sky, with long lifespans,

successively enjoying the delicious things of the human realm such as 'earth-essence,' 'earth-cake,' 'forest-creeper,' and 'fragrant rice,' which caused sentient beings to have upright forms, long life, bodies radiating light, hearts at peace and joyful, bodies light enough to come and go in the sky...

But because of the mind's craving and attachment to those foods, gradually minds of discrimination arose, causing unwholesome conduct to spring up, making those precious things vanish, while sentient beings too were no longer as before. Their bodies became heavy and lost all their light, so that they had to go in search of seed-rice and to expend toil sowing and planting in the fields before they had grain to eat. However, the grains of fragrant rice that grew became gradually smaller.

Therefore craving for fields and land arose, the wish to seize much, causing minds of deceit and greed and acts of theft to appear." At that time there was a person who saw that other one stealing rice; he caught him once, twice, and on the third time he asked the other: "You too have rice—why do you not use it, but instead go stealing from others? From now on, do not do such a thing again."

The thief heard those words clearly, yet still did not repent, and continued to steal. That person caught him again and at once rebuked the thief: "Before, I urged you to steal no more; why now have you offended again?"

That person then gathered many people together to condemn him. At that time, from among that crowd, they selected one who was complete in merit and virtue to be elected as the Lord of the Fields, to divide the fields and lands equally; and whoever transgressed would be settled by that Lord of the Fields.

At the time of harvest, when the rice ripened, they set aside a portion to reward the Lord of the Fields; thus the Lord of the Fields had always to maintain moral discipline so as to comfort and counsel everyone to live in accord with the Dharma. From this, there arose in the world the noble class (Kṣatriya), and the first king was named Mahāsaṃmata. That king had a great minister named Possessing Vigor.

Afterward that king begot a crown prince, whom he named Beloved Son. King Beloved Son had a great minister named Ihaka, and a crown prince named Good Friend. The crown prince Good Friend succeeded to the throne and had a great minister named Tilaka and begot a crown prince named Supreme.

King Supreme had a great minister named Abalakaṃśa and a crown prince named Moral Conduct. The great minister of King Moral Conduct was Tālarāja. On the crown of the head of that King Moral Conduct there grew a soft tumor, which the king often cleansed with the threads of the tūla-cotton flower.

When he cleansed that mass of flesh, the king felt no pain. Afterward, the tumor naturally burst open and there was born a child of merit, upright and dignified, complete with the thirty-two marks of excellence, whom all loved and revered, and so he was named Born-from-the-Crown. As soon as he was born, the crown prince was straightaway brought into the palace.

At that time, in the palace of King Moral Conduct there were sixty thousand palace women, every one of whom petitioned the king: "May the Great King allow your servant to be the wet-nurse of the crown prince." Therefore the crown prince also had the name King I-Am-the-One (Mama-rāja).

In the time of King Born-from-the-Crown, the wisdom of sentient beings in the world gradually increased; they had profound thoughts, distinguishing right from wrong, distinguishing effort from result... and so the king took the title Mānuṣa.

In that age, there were six kings of immeasurable lifespan, with six great ministers. The first was named Possessing Vigor, the second named Ihala, the third named Tilaka, the fourth named Abala, the fifth named Tālarāja, the sixth named Mānuja. Those six great ministers were all intelligent and of much wisdom, having the power to govern the world, very majestic in virtue.

At that time King Born-from-the-Crown suddenly produced a tumor on his right thigh. That tumor was very soft; the king often cleansed it with the threads of the tūla-cotton flower without any pain or ache. When the tumor burst, there was born a child of upright and dignified bodily form, complete with the thirty-two marks of excellence, and the king named him Nila.

The crown prince Nila had great wisdom and merit, and became a Gold-Wheel King governing the four realms of the world. The Wheel-King Nila afterward also produced a soft tumor on his left thigh, which he often cleansed with the threads of the tūla-cotton flower without any pain. When it ripened, the tumor too burst of itself, and there was born a child of upright form, complete with the thirty-two marks, named Upanila.

That crown prince had profound wisdom and immeasurable merit, ascended to be a Silver-Wheel King governing three realms under heaven. Later, King Upanila again had a tumor on his right foot, which he often cleansed with the threads of the tūla-cotton flower without any pain, and the tumor too burst of itself, and there was born a child of upright form, complete with the thirty-two marks, named Śinila, of deep and abundant merit, who ascended to be a Copper-Wheel King governing two realms under heaven.

On the left foot of King Śinila there again arose a tumor, which he often cleansed with the threads of the tūla-cotton flower without causing any pain, and the tumor too burst of itself, and there was born a child of upright form, complete with the thirty-two marks, named Manila, of deep and abundant merit and wisdom, who ascended to be an Iron-Wheel King governing one realm under heaven.

At that time the venerable Mahāmaudgalyāyana again said to the Śākya assembly:

"In this way the royal throne succeeded one after another down to the present, the number being very great, such as: King Mahāsaṃmata begot King Beloved, King Beloved begot King Good Friend, King Good Friend begot King Supreme, the son of King Supreme was King Moral Conduct, King Moral Conduct begot King Born-from-the-Crown, King Born-from-the-Crown begot King Nila, the son of King Nila was King Upanila, the son of King Upanila was King Śinila, the son of King Śinila was King Manila, King Manila begot King Ruci, the son of King Ruci was King Suruci, the son of King Suruci was King Muci, the son of King Muci was King Mucilinda, the son of King Mucilinda was King Aṅga, the son of King Aṅga was King Aṅgiratha, the son of King Aṅgiratha was King Bāṅgiratha,

King Bāṅgiratha then begot King Tāṅgala, King Tāṅgala had a son King Mahātāṅgala, King Mahātāṅgala had a son King Śākuni, King Śākuni had a son King Mahāśākuni, King Mahāśākuni then begot King Kuśa, the son of King Kuśa was King Upakuśa, the son of King Upakuśa was King Mahākuśa, King Mahākuśa begot King Mahāsudarśana, the son of King Mahāsudarśana was King Pranaya, King Pranaya then begot King Mahāpranaya, King Mahāpranaya had a son King Pranana, King Pranana then begot King Mahāpranana, the son of King Mahāpranana was King Prapaṅkara, King Prapaṅkara then begot King Prataba, King Prataba then begot King Vabhiru, King Vabhiru had a son King Vibhirumata, King Vibhirumata had a son King Ariti, King Ariti had a son King Lariti-ṣmata, King Lariti-ṣmata had a son King Nariti-ṣmata,

King Nariti-ṣmata had a son King Aricitamanta...

In this way, the descendants of the kings succeeded one another to one hundred great kings of the realm, all of whom established their capital in the city of Potalaka. The king of the final generation begot a king named Subduer-of-Enemies. Because the king had very great majestic virtue and had subdued all kinds of demonic enemies, he had the title King Subduer-of-Enemies.

This king had descendants who passed down through the generations without end, to fifty-four thousand generations of kings, all of whom established their capital in the city of Ayodhyā. To the final generation of kings there was again born a son, King Invincible. The descendants of this king succeeded to the throne in turn to sixty thousand celestial sons, who established their capital in the country of Vārāṇasī.

To the final generation of kings there was again born a son with the title King Nubratāha. The descendants of this king carried on the lineage to eighty-four thousand generations and established their capital in the city of Kimpila. The son of the final king of this city was King Brahmadatta, who passed down for thirty-two thousand generations, all establishing their capital in the city of Hastināpura.

The final king again begot King Hastimata and passed down for five thousand generations, establishing their capital in the city of Takṣaśilā. The final king again begot King Tādarīluṅ, whose descendants passed down for thirty-two thousand generations, establishing their capital in the city of Olatada; the final generation again begot a son, King Nāṅganāpūna, who passed down for thirty-two thousand generations, all establishing their capital in the city of Invincible-Great.

The final king of that city begot a son who took the title King Victorious Army, whose descendants passed down to eighteen thousand generations, establishing their capital in the city of Campā-Great. The final king again begot a son who took the title King Dragon-Heaven, whose descendants passed down for twenty-five thousand generations, establishing their capital in the city of Tāmraliptī. The final king again begot a son named King Encircling-Sea, whose descendants passed down for eighteen thousand generations, establishing their capital in the city of Nandapurī.

The final king begot a son who took the title King Wondrous Mind, who passed down for twenty-five thousand generations, all likewise establishing their capital in the country of Vārāṇasī. To the very last generation of this royal line, there was begotten a son named King Great Army, whose descendants succeeded to the throne for one thousand generations, establishing their capital in the city of Kuśavatī. The final generation of that royal clan begot King Sea Army, who passed down for one thousand generations, establishing their capital in the city of Potalaka.

To the final king there was begotten a son who took the title King Sadabānila, who passed down for eighty-four thousand generations, establishing their capital in the city of Kuśavatī. The final generation again begot King Māsimukha, whose descendants succeeded to the throne for one hundred thousand generations and likewise established their capital in the country of Vārāṇasī. The final generation begot a son who took the title King Māsipati, also called King Lord-of-the-Land, who passed down for one hundred generations, establishing their capital in the city of Ayodhyā-Great.

The very last generation begot a son who took the title King Mahādeva, of pure and chaste conduct, whose descendants succeeded to the throne for eighty-four thousand generations and likewise established their capital in the city of Mithilā. To the final king, there was again begotten a son with the title King Nimi; this king then begot King Maghonu; King Maghonu then begot King Nirśa-Nimikhanu; that king then begot King Rupakhanu; this king then begot King Khanumāna; the next generation was King Khanumanta;

thereafter were the kings: King Bānirśa, King Surudatasena, King Dharmasena, King Vījita, King Mahāvījita, King Vījitasena, King Aśoka, King Vigatāśoka, King Phalataśvī, King Jalataśvī, King Madumāla, King Aruṇa, King Niṣpāṇavati, King Riṅgu, King Śaṅkaraka, King Ānanda, King Anarīśamukha, King Janaka, King Sañjanankha, King Yanansabā, King Annapāna, King Pratulanapāna, King Aranta, King Pāralaranta, King Pratiṣṭhita, King Supratiṣṭhita, King Mahāmala, King Vahanīng, King Sumati, King Nirśavaha, King Naiśadhanu, King Śatadadhanu, King Nangavatidhanu, King Śicatradhanu, King Vījitadhanu, King Nirśadhanu, King Naiśaratha, King Śataratha, King Naṅgavatiratha, King Citraratha, King Nirśaratha...

In this way, the descendants passed down to seventy-seven thousand generations of kings, all establishing their capital in the city of Kanyākubja. To the final king of this city, there was again begotten a son who took the title King Amalokṣa. This king had a son, King Dragon-Protector, whose descendants passed down for a hundred generations, establishing their capital in the country of Vārāṇasī.

The final king of the city of Vārāṇasī begot a son with the title King Kṛki. At that time the Buddha Kāśyapa, complete with the ten epithets—Tathāgata, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, World-Honored One—appeared in the world. When the Buddha was still cultivating the conduct of a bodhisattva, he ever maintained the precepts and the chaste conduct, and had made the great vow to seek unsurpassed enlightenment; he was the Bodhisattva of the Final Birth in the Tuṣita heaven.

When the conditions were complete, he descended to be born in the palace of King Kṛki, renounced the throne, left the household life to cultivate the path, and accomplished the Buddha-way."

At that time King Kṛki also had a crown prince named Good Birth; King Good Birth in turn begot a crown prince, and so the descendants passed down for one hundred generations, until the final king begot King Kālanu. After this king begot two crown princes, the elder named Gautama, the younger named Bhāradvāja. The younger crown prince delighted in life in the royal palace and was fond of governing the country, whereas the crown prince Gautama always thought upon how sentient beings are swept along in the round of birth and death, suffering so many drownings in the three evil paths—truly painful and afflicting.

Because he ever thought thus, the crown prince went to his royal father, bowed his head, knelt, and said: "Now I do not wish to dwell in the royal palace, but wish to leave the household life and go into the mountains and forests to cultivate the chaste conduct."

The father-king said: "You are the eldest son, having the whole country and the royal throne, and also the ministers to support you, with authority held in your hand—why would you cast it aside to leave the household life?"

The crown prince said: "Father, I see that the three realms are all illusory and not firm; all are governed by the law of impermanence—how can one cling to them? I now beg leave of my royal father to depart." When the father-king heard this, he knew his son's great aspiration and so consented.

At that time on a mountain there was a seer named Kṛṣṇadvaipāyana, who had built a thatched hermitage in that mountain to cultivate the path. The crown prince Gautama joyfully sought out the place of the seer, prostrated his five limbs to the ground, paid homage, and said: "I have left the royal palace and come here to serve you, master; I pray that you will accept me." The seer, knowing the crown prince's firm resolve, accepted him. From then on the crown prince dwelt in the mountains and forests, gathering fruit, carrying water, enduring many hardships, passing through many years to serve the seer. The master, observing that the crown prince was ever diligent and that his mind would not turn back, gave him too the title of Seer.

Afterward, King Kālanu passed away, and his younger brother Bhāradvāja ascended the throne. Gautama, learning that his father-king had died, then said to his master: "Now I cannot remain in the mountains gathering fruit and carrying water to serve you, master; I wish to return and dwell in the city."

The seer said: "Gautama, formerly when you came, you said you wished to dwell in the mountains and forests; why now do you wish to return to the city? If you do return, do not enter into the city, but rather choose a tranquil place to set up a thatched hermitage outside the city of Potalaka, and there cultivate the path, guarding your faculties, diligent in the chaste conduct." The crown prince heeded his words, went outside the city of Potalaka, found a pure place, built a hermitage, and devoted his strength to cultivation and upholding the path.