眾許摩訶帝經

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Thus have I heard:

At one time the Buddha was dwelling in the Nyagrodha Forest in the country of Kapilavastu. At that time the great assembly of the Śākya clan in the country of Kapilavastu reflected to themselves: "In what place was our Buddha, the World-Honored One, born in past ages? What was his surname? To what lineage did he belong? And by what causes and conditions?" Having thought thus, they then spoke these reflections to all the people of their clan and continued:

"Let us now go to the Buddha to inquire about these meanings. Whatever the Buddha teaches and explains, we shall accordingly preserve, cultivate, and practice."

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

"O World-Honored One, we of the Śākya lineage, while in a monastery in the country of Kapilavastu, suddenly reflected: 'In what place was our World-Honored One born in past ages? What was his surname? To what lineage did he belong? And by what causes and conditions?' Not knowing, we therefore came together with the Śākya assembly to the Buddha to request instruction. May the Buddha, for our sake, expound these matters; having heard them, we shall reverently receive and uphold them according to the teaching."

At that time, wishing to resolve the doubts of the great assembly, the Buddha said to the Śākya assembly:

"First of all, I do not wish to speak of these matters. Why is that? Because if those of other paths were to hear these things, they would mock, saying: 'The śramaṇa Gautama speaks well of himself.' Therefore, if speaking brings joy, then one speaks; 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 attentively upon the countenance of the World-Honored One. The Buddha then said to the Venerable Maudgalyāyana:

"These Śākya assemblies wish to hear about my past ages—in what place was I born? What surname did I once have? To what lineage did I belong? By what causes and conditions? Now do you, with all your heart, for their sake expound these matters."

At that time 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 placed one upon the other, and silently entered the dharma of samādhi, contemplating the past of the Buddha and clearly perceiving the place of his birth, his lineage, and the events the Buddha had passed through. After perceiving all this truly through the contemplation of wisdom, the Venerable Mahāmaudgalyāyana emerged from concentration, returned to his former place and sat at ease, and said to the Śākya assembly:

"While I was abiding in right concentration, I contemplated clearly the events of the past concerning the One of Gautama's clan. In ancient times, when the world was in the kalpa of dissolution, sentient beings, after the ending of their lives, were reborn in the realm of the Ābhāsvara heaven of Universal Purity, where all their faculties were complete, their forms upright and dignified, without any sufferings, their bodies and minds peaceful and joyful, their forms radiant and luminous, traveling freely through the sky, eating the sweet flavors of heaven, with long lifespans and none who died young.

At that time, things produced from earth and from water filled the open space like a great ocean stirred into waves by the wind, like milk cooked until ripe, so that this water was always pure and wholesome; thereafter sentient beings would eat these most supreme pure flavors."

The Venerable Mahāmaudgalyāyana further said to the great assembly:

"When life in the Ābhāsvara heaven of Universal Purity came to an end, those sentient beings, their merit and lifespans exhausted, departed from the Ābhāsvara heaven and were born down into the human realm. Their bodily forms at that time were just as in the heavenly realm: their forms likewise upright and dignified, their faculties without defect, their countenances marvelously radiant, their own bodies possessing light that constantly shone brilliantly, living long and joyfully, freely coming and going through the sky.

At that time there was no sun, moon, or stars, nor time such as years, months, days, or hours; nor were there the marks of male and female among the various kinds of sentient beings. Then there arose the flavor of the earth to sustain life. That flavor of the earth was strangely sweet and delicious; when sentient beings ate it, they gave rise to craving and attachment, and because of this craving and attachment their bodies suddenly became heavy, their light was no more, and the whole world became dark.

The sentient beings, seeing the world become dark, gave rise to fear and sorrow. But then there appeared in the world the sun, moon, and stars, and from this there came day and night and the seasons, causing the sentient beings to have long lifespans without further suffering. Because of craving and attachment to the flavor of the earth, some craving much and some craving little, their forms became either ugly or upright and dignified differently; and then, giving rise to a discriminating mind, they received the karmic retribution of having forms black and white, not the same, leading to a state of mutual jealousy and hatred that formed an unwholesome mind.

Because this unwholesome mind arose, the sweet flavor of the earth gradually disappeared, causing the sentient beings to suffer and lament: 'Now there is nothing left to eat. How truly miserable!'"

Then they reflected again: "Why has that sweet flavor of the earth disappeared? In the future, what shall we take for food?" This caused them to fall into the calamity of famine, distressed and unable to comprehend, nor able to seek help from anyone.

But before long there arose from within the earth a kind of cake whose flavor and fragrance were as delicious as the Karṇikāra flower. When sentient beings ate this cake, their bodies became healthy, their forms upright and dignified, their vital energy abundant, living long and at peace. But then some craved much and some craved little, giving rise to differing forms, and from this a discriminating mind arose, and they committed deeds of misconduct and unwholesomeness toward one another, causing this cake born of the earth to vanish.

This caused the sentient beings to become suffering once more, reflecting and not knowing why that cake had disappeared. Again they fell into famine. After this there arose upon the earth a kind of forest creeper of marvelous form and color, with a fragrant and delicious flavor.

When those sentient beings ate it, their vital energy increased, their lifespans grew long, their forms became upright, and they were complete in the marks of a person; and then again, as before, because the sentient beings craved and clung, 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 ripened of itself each season.

Those sentient beings used this rice for food; its flavor was fragrant and delicious, nourishing the body, and their lifespans were prolonged. Because they ate this fragrant rice, gradually people felt that there was something obstructing within their bodies, and they thought of how they might remove this obstruction. Because of such thinking, there arose the two genders, male and female, with differing bodily faculties.

At that time, sentient beings, because of form, fragrance, and flavor, gave rise to attachment and love, loving their own bodies, using fragrant flowers, clothing, and other things to adorn themselves, and using sweet and gentle words to make others delighted. If others showed no love in return, they reproached and reviled, even coming to blows, committing unwholesome deeds—so that those sentient beings who formerly lived in accordance with the right Dharma now did what was contrary to the Dharma, and those who formerly lived with discipline and propriety now lived contrary to discipline and propriety, even to the point that throughout day and night, hour by hour, they had inverted discriminations.

Just as one who uses a measure to measure out charcoal yet always wishes to fill it level, so too is the conduct of misconduct: because of dwelling in an inverted mind, the right Dharma became a 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, the sentient beings had to go everywhere day after day to seek seed-rice to bring back and plant. At that time there was a person of lazy temperament, greedy for wealth and gain, who, though he had seed-rice, was unable to plant it. Someone who knew of this said to him: 'You have seed-rice, so share with me a little to take back and plant.'"

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

The one borrowing the rice said: "Very well, very well! If within one day, two days, up to seven days I cannot repay 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 being planted, so that without expending effort one still had food to eat; now, if one wishes to have rice, one must have much field, and then expend labor caring for it day and night before reaping the result." Having thought thus, that person grew melancholy, and tears fell. Then he thought further: "In past ages, sentient beings had forms upright and dignified, their faculties full, complete in the marks of a person, their minds joyful, their bodies possessing light, freely coming and going through the sky, with long lifespans,

successively enjoying the delicious foods of the human realm such as 'the earth-flavor,' 'the earth-cake,' 'the forest-creeper,' and 'the fragrant rice,' which caused sentient beings to have upright forms, long life, bodies emitting light, peaceful minds, and bodies light enough to come and go through the sky.

But because of the mind's craving and attachment to those foods, gradually a discriminating mind arose, causing unwholesome conduct to spring up, making those precious foods vanish, while the sentient beings could no longer be as before. Their bodies became heavy, losing all their light, and they had to go seeking seed-rice and exert toilsome labor sowing and transplanting in the fields before they had rice to eat. However, the grains of fragrant rice that were produced gradually grew smaller.

For this reason, greed for fields and land arose, the desire to seize much, causing a covetous mind and the act of theft to appear." At that time there was a person who saw that one stealing rice; he caught him once, twice, and at the third time then questioned the thief: "You too have rice; why do you not use it, but go stealing from another? From now on, do not act thus again."

The thief heard these words clearly, but still did not repent, and continued to steal. That person again caught him, and then reproached the thief: "Before, I urged you not to steal again; why now have you relapsed?"

That one then gathered many people to denounce him together. At that time, from among that crowd, they selected one person endowed with full merit and virtue to be chosen as Lord of the Fields, to divide the fields and land equally; whoever transgressed would be settled by that Lord of the Fields.

At the harvest season, when the rice ripened, they set aside a small portion to reward the Lord of the Fields; thus the Lord of the Fields had always to maintain his moral conduct in order to comfort and counsel everyone to live lawfully. From this, there came to be in the world the noble class (Kṣatriya), and the first king was named Mahāsaṃmata. That king had a great minister named Possessing Essence.

Afterward that king begat a crown prince 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 begat a crown prince named Most Supreme.

King Most Supreme had a great minister named Abalakaṃśa and a crown prince named Moral Conduct. The great minister of King Moral Conduct was Tāraṇyaga. Upon the crown of the head of that King Moral Conduct there arose a soft swelling, which the king would regularly cleanse with strands of the tūla-cotton flower.

When cleansing that lump of flesh, the king felt no pain. Afterward, the swelling naturally burst open and gave birth to a youth of merit and virtue, upright and dignified, complete in the thirty-two marks of excellence, beloved and revered by all, and so he was named Crown-Born. As soon as the crown prince was born, he was at once brought into the palace.

At that time, within the palace of King Moral Conduct there were sixty thousand court ladies, every one of whom petitioned the king: "May the Great King allow your servant to be the wet-nurse of the crown prince." For this reason the crown prince was also given the name King My-Own.

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

In that time, there were six kings of immeasurable lifespan, with six great ministers. The first was named Possessing Essence; the second was named Ihara; the third was named Tilaka; the fourth was named Abala; the fifth was named Tāraṇyaga; the sixth was named Mānuja. These six great ministers were all intelligent and of great wisdom, possessing the capacity to govern the world, and were greatly possessed of majesty and virtue.

At that time King Crown-Born suddenly produced a swelling upon his right thigh. That swelling was very soft, and the king would regularly cleanse it with strands of the tūla-cotton flower without any pain. When the swelling burst, it gave birth to a youth of upright and dignified bodily form, complete in the thirty-two marks of excellence, whom the king named Niru.

The crown prince Niru had great wisdom and merit, and became a Gold-Wheel King ruling the four realms of the world. The Wheel-King Niru afterward also produced a soft swelling upon his left thigh, which he would regularly cleanse with strands of the tūla-cotton flower without any pain. When it ripened, the swelling likewise naturally burst, giving birth to a youth of upright form, complete in the thirty-two marks, who was named Upaniru.

That crown prince had profound wisdom and immeasurable merit, and ascended the throne as a Silver-Wheel King ruling three realms of the world below. Later, King Upaniru again had a swelling upon his right foot, which he would regularly cleanse with strands of the tūla-cotton flower without any pain, and then the swelling likewise naturally burst, giving birth to a youth of upright form, complete in the thirty-two marks, who was named Śiniru, of deep and abundant merit, who ascended the throne as a Copper-Wheel King ruling two realms of the world below.

Upon the left foot of King Śiniru there again arose a swelling, which he would regularly cleanse with strands of the tūla-cotton flower without causing any pain, and then the swelling likewise naturally burst, giving birth to a youth of upright form, complete in the thirty-two marks, who was named Maṇiru, of deep and abundant merit and wisdom, who ascended the throne as an Iron-Wheel King ruling one realm of the world below.

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

"Thus the royal throne succeeded one after another down to the present, very many in number, such as: King Mahāsaṃmata begat King Beloved; King Beloved begat King Good Friend; King Good Friend begat King Most Supreme; the son of King Most Supreme was King Moral Conduct; King Moral Conduct begat King Crown-Born; King Crown-Born begat King Niru; the son of King Niru was King Upaniru; the son of King Upaniru was King Śiniru; the son of King Śiniru was King Maṇiru; King Maṇiru begat 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 Bhaṅgiratha; King Bhaṅgiratha then begat King Sāgara;

King Sāgara had a son, King Mahāsāgara; King Mahāsāgara had a son, King Śakuni; King Śakuni had a son, King Mahāśakuni; King Mahāśakuni then begat King Kuśa; the son of King Kuśa was King Upakuśa; the son of King Upakuśa was King Mahākuśa; King Mahākuśa begat King Mahāsundariśanaṃ; the son of King Mahāsundariśanaṃ was King Pranoda; King Pranoda then begat King Mahāpranoda; King Mahāpranoda had a son, King Pranona; King Pranona then begat King Mahāpranona; the son of King Mahāpranona was King Prabaṅkala; King Prabaṅkala then begat King Pradāpa; King Pradāpa then begat King Vadhiru; King Vadhiru had a son, King Dhirumata; King Dhirumata had a son, King Aritsi; King Aritsi had a son, King Laritsiṣmata; King Laritsiṣmata had a son, King Naritsiṣmata;

King Naritsiṣmata had a son, King Aricitāmanta...

Thus the descendants of the kings succeeded one another to a hundred great Kingly Sovereigns, all establishing their capital in the city of Potalaka. The last king of this line begat a king named Conqueror of Foes. Because this king possessed very great majesty and virtue and had subdued the various demonic foes, he had the title King Conqueror of Foes.

This king had descendants succeeding one another without interruption, to fifty-four thousand generations of kings, all establishing their capital in the city of Ayodhyā. To the last king of that line was born a son, King Invincible. The descendants of this king succeeded to the throne to sixty thousand sons of heaven, establishing their capital in the country of Vārāṇasī.

To the last king there was born a son with the title King Nupratsaha. The descendants of this king continued the line to eighty-four thousand generations, establishing their capital in the city of Kimpilā. The son of the last king of this city was King Brahma-Life, who continued for thirty-two thousand generations, all establishing their capital in the city of Hastināpura.

The last king then begat King Hastinada, and continued for five thousand generations, establishing their capital in the city of Takṣaśilā. The last king then begat King Sādalaila, whose descendants continued for thirty-two thousand generations, establishing their capital in the city of Urataṭa; the last of the line then begat a son, King Naṅganapūna, who continued for thirty-two thousand generations, all establishing their capital in the city of Invincible-Great.

The last king of that city begat a son who took the title King Victorious Army, whose descendants continued to eighteen thousand generations, establishing their capital in the city of Campā-Great. The last king then begat a son who took the title King Dragon-Heaven, whose descendants continued for twenty-five thousand generations, establishing their capital in the city of Tāmralipti. The last king then begat a son named King Encircling-Sea, whose descendants continued for eighteen thousand generations, establishing their capital in the city of Nandapurī.

The last king begat a son who took the title King Wondrous Intent, who continued for twenty-five thousand generations, all likewise establishing their capital in the country of Vārāṇasī. To the last generation of this royal dynasty was born a son who took the name King Great Army, whose descendants succeeded to the throne for one thousand generations, establishing their capital in the city of Kuśavatī. The last of that royal lineage begat a son, King Sea-Army, who continued for one thousand generations, establishing their capital in the city of Potalaka.

To the last king was born a son who took the title King Sādapanila, who continued for eighty-four thousand generations, establishing their capital in the city of Kuśavatī. The last then begat King Maśimukha, whose descendants succeeded to the throne for one hundred thousand generations, also establishing their capital in the country of Vārāṇasī. The last generation begat a son who took the title King Maśipati, also called King Lord of the Land, who continued for one hundred generations, establishing their capital in the city of Ayodhyā-Great.

The very last generation begat a son who took the title King Mahādeva, of pure and noble conduct, whose descendants succeeded to the throne for eighty-four thousand generations, also establishing their capital in the city of Mithilā. To the last king there was again born a son with the title King Nimi; this king again begat King Maguno; King Maguno again begat King Nirśanimikhanu; that king again begat King Rupakhanu; this king again begat King Khanumāna; the next generation was King Khanumanta;

thereafter came the generations of kings: King Vanirśa, King Surutasena, King Dharmasena, King Vidhita, King Mahāvidhita, King Vidhitasena, King Aśoka, King Vigatāśoka, King Phalatasvi, King Jalatasvi, King Mudumāla, King Aruṇa, King Niṣpāpati, King Lord of the Five, King Śaṅkalaka, King Ānanda, King Anarśamukha, King Janaka, King Sañjanakha, King Janasabha, King Annapāna, King Pratsulānapāna, King Aranta, King Bālaranta, King Pratiṣṭhita, King Supratiṣṭhita, King Mahāmala, King Vahaṇi, King Sumati, King Nirśavaha, King Naśadhanu, King Śatadhanu, King Nāvatidhanu, King Śitratradhanu, King Vidhitadhanu, King Nirśadhanu, King Naśaratha, King Śatratha, King Nāvatiratha, King Citratha, King Nirśaratha...

Thus the descendants continued to seventy-seven thousand generations of kings, all establishing their capital in the city of Kanyākubja. To the last king of this city there was again born a son who took the title King Amarṣa. This king had a son, King Dragon-Protector, whose descendants continued for a hundred generations, establishing their capital in the country of Vārāṇasī.

The last king of the city of Vārāṇasī begat a son with the title King Kṛki. At that time the Buddha Kāśyapa, complete in the ten epithets—Tathāgata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Gods and Humans, Buddha, World-Honored One—appeared in the world. When the Buddha was still cultivating the bodhisattva conduct, he always upheld the precepts and noble conduct, had made the great vow seeking Unsurpassed Enlightenment, and was the bodhisattva of the Replacement Position in the Tuṣita heaven.

When the conditions were fully ripe, he descended to be born in the palace of King Kṛki, abandoned the throne, left home 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 then begat a crown prince, and thus the descendants continued for one hundred generations, until the last king begat King Karaṇu. After this king begat two crown princes, the elder named Gautama and the younger named Vārāṇasīvaja. The younger crown prince delighted in life at the royal palace and was fond of governing the country, while the crown prince Gautama always thought of how sentient beings are carried adrift in the round of saṃsāra, suffering all manner of submersion in the three evil paths, which is truly distressing.

Because he constantly reflected thus, the crown prince went to his royal father, bowed his head, knelt, and said: "Now I do not wish to remain in the royal palace, but wish to leave home and go into the mountains and forests to cultivate noble conduct."

The royal father said: "You are the eldest son; you have both the country and the throne, and there are ministers to assist you, with authority in your grasp—why would you renounce it to leave home?"

The crown prince said: "Father, I behold the three realms as a scene of illusion, unstable and without firmness; all are governed by the law of impermanence—how can one cling to them? I now beg leave to take my farewell of my royal father and depart." When the royal father heard this and understood the great aspiration of his son, he gave his consent.

At that time there was upon a mountain a sage named Kṛṣṇadvaipāyana, who had set up a thatched hermitage in that mountain to cultivate his practice. The crown prince Gautama joyfully sought out the place of the sage, prostrated his five limbs to the ground in homage, and said: "I have left the royal palace and come here to serve you, Master; I beg you to receive me." The sage, perceiving the firm resolve of the crown prince, accepted him. From then on the crown prince dwelt in the mountains and forests, gathering fruits, carrying water, enduring much hardship and toil, passing many years and months in service to the Sage. The master, perceiving that the crown prince was always diligent and that his mind did not retreat, then bestowed upon him the title that was also Sage.

After this, King Karaṇu passed away, and his younger brother Vārāṇasīja ascended the throne. When Gautama learned that his royal father had died, he then said to his master: "Now I cannot remain in the mountains gathering fruits and carrying water to serve you, Master, but wish to return and dwell within the city."

The sage 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 quiet, tranquil place to set up a thatched hermitage outside the city of Potalaka and there cultivate your practice, guarding your faculties with diligence and noble conduct." The crown prince heeded these words, went outside the city of Potalaka, sought out a pure place, built a hermitage, and applied himself wholeheartedly to his cultivation.