普曜經

Chapter 25: EIGHTEEN MIRACULOUS TRANSFORMATIONS

The Buddha told the bhikshus:

“At that time, after the Tathagata had turned the Dharma wheel and taught the group of five, beginning with Kaundinya, he reflected: ‘Nearby there is also the renowned Uruvilva Kasyapa. He is greatly revered by the king and the people and has five hundred disciples. I now wish first to go there and teach them, so that both master and disciples may understand the Dharma of the Way; afterward, I shall bring others under discipline in succession.’” ]

Having reflected thus, the Blessed One immediately went to where Kasyapa and his disciples were staying. When Kasyapa saw the Buddha approaching, he rose to welcome and greet him:

“How wonderful that the Great Man of the Way has come to visit! Are you well?”

The Buddha replied:

Freedom from illness is the greatest benefit;

Knowing contentment is the greatest wealth;

A loving heart is the closest kin;

The unconditioned is the greatest peace.

Kasyapa said:

“I wonder what instruction the Great Man of the Way may have for me?”

The Buddha replied:

“I wish to make one request. Please do not be offended: kindly allow me to spend the night in your fire shrine.”

Kasyapa said:

“Venerable sir, that cannot be permitted, for a venomous naga presently dwells within the fire shrine. I fear it will harm you.”

The Buddha said:

“Do not worry. The venomous naga will not harm me.”

The Buddha repeated his request a third time, and only then did Kasyapa consent.

The Buddha bathed and then entered the fire shrine. He spread a mat upon the ground, and shortly after he sat down, the naga became enraged and emitted smoke from its body. The Buddha also emitted smoke. The naga grew still more furious, and flames issued from its entire body. The Buddha likewise manifested spiritual power, emitting brilliant flames from his entire body. At that time, the naga’s fire and the Buddha’s fire were both exceedingly fierce, and the stone chamber appeared to burn down. Smoke and flames poured forth as though there were a great conflagration.

During the night, Kasyapa arose to observe the stars. Seeing the fire shrine seemingly burned down, he lamented:

“What a pity! This great sramana was dignified and handsome, but because he did not heed my warning, he has been harmed by the fire!”

The Buddha knew Kasyapa’s thoughts, but at that time he was using the power of the Way to subdue the naga. When the naga’s strength was exhausted, it submitted of its own accord.

The Buddha told the naga:

“If you intend to submit, you must enter my alms bowl of your own accord.”

The naga immediately entered the Buddha’s alms bowl, and the Buddha kept it there.

When Kasyapa saw the fire blazing, he was greatly alarmed. He ordered each of his five hundred disciples to bring a jar of water to extinguish it, but every jar filled with water that they brought became a jar filled with fire. Master and disciples grew even more terrified and said in unison:

“Alas! The venomous naga has surely killed this sramana!”

The following morning, the Buddha emerged from the fire shrine carrying the alms bowl containing the venomous naga. Seeing the Buddha, Kasyapa was overjoyed and said:

“Great Man of the Way, are you still alive? What is inside your alms bowl?”

The Buddha replied:

“The stone chamber was burned, yet I remained safe and at ease. The venomous naga is inside this alms bowl, which can serve as proof that the venomous naga has been overcome. I have now subdued it, and it has received the precepts.”

Kasyapa believed that he himself had attained the Way whereas the Buddha had not. He therefore turned and told his disciples:

“Although this great sramana possesses spiritual powers, he is not my equal. I have attained the fruit of arhatship.”

The Buddha then moved to a place near Kasyapa and sat beneath a tree. During the night, the Four Heavenly Kings came beneath the tree to hear the sutra, and their radiance shone like a great fire. Kasyapa arose during the night to observe the weather and saw the light. The next morning, he went to the Buddha and asked:

“Do you also worship fire?”

The Buddha replied:

“No. Last night the Four Heavenly Kings descended of their own accord to hear the sutra. That radiance was theirs.”

The Buddha continued to sit beneath the tree. At that time, Sakra, Lord of the Devas, came to hear the sutra, and his radiance was more brilliant than the light before. Observing the weather and seeing that immense radiance, Kasyapa thought: “The sramana continues to practice fire worship.” The next morning, he asked the Buddha:

“Can you truly say that you do not worship fire?”

The Buddha replied:

“No, I do not. Last night Sakra, Lord of the Devas, descended to hear the sutra. That radiance was his.”

On the following night, Brahma descended to hear the sutra. Brahma’s radiance was many times brighter than Sakra’s. Kasyapa arose during the night to observe the weather and saw the brilliant light. The next morning, he went to ask the Buddha:

“In my view, you also worship fire.”

The Buddha replied:

“No. Last night Brahma descended to hear the sutra. That was his radiance.”

Kasyapa’s five hundred disciples each worshiped three kinds of fire, making one thousand five hundred fires in all. When they kindled the fires in the morning, none would burn. Greatly astonished, they went to ask their master. Their master said, “This has been caused by the sramana.” They then went together to ask the Buddha:

“We worship fire, but why will the fires we kindle today not burn?”

The Buddha said:

“Do you want the fires to burn?”

They replied:

“Please let the fires burn.”

The Buddha said:

“Kindle them, and the fires will burn at once.”

After the fires had been kindled and were burning, Kasyapa wished to extinguish them, but he could not. His five hundred disciples joined their master in trying to put them out, yet the fires still would not be extinguished. They thought, “This too has been caused by the sramana,” and together they went to ask the Buddha:

“We kindled the fires and they began to burn, but now, although we wish to extinguish them, we cannot.”

The Buddha said:

“Do you want them to be extinguished?”

They replied in unison:

“We want them extinguished.”

The Buddha said:

“Extinguish them! The fires will go out at once.”

Kasyapa said to the Buddha:

“Please remain here and do not go far away. We shall offer you food.”

Having said this, Kasyapa returned and instructed his household to prepare a sumptuous meal. When the proper time arrived, he went to invite the Buddha.

The Buddha said:

“Go back ahead of me. I shall come afterward.”

As soon as Kasyapa had departed, the Buddha used his spiritual power to fly to the Trayastrimsa Heaven and obtain the fruit called Trudo. Using spiritual power, he flew eastward to the world of Purvavideha, several tens of millions of miles away, and obtained jambu fruit; he flew southward to Jambudvipa and obtained haritaki fruit; he flew westward to Aparagodaniya and obtained amalaka fruit; and he flew northward to Uttarakuru and obtained naturally produced fragrant rice. He filled his alms bowl with each of these and returned to sit in his own place before Kasyapa arrived back.

Kasyapa asked:

“By what road did you come here?”

The Buddha replied:

“After you returned, I went to the four continents and ascended to the Trayastrimsa Heaven to obtain these fruits and this delicious fragrant rice. You may partake of them.”

The following morning, the Buddha went to Kasyapa’s dwelling to receive food. He then returned to a secluded place and finished his meal. When he thought that he wished to bathe and wash his clothes, Sakra knew the Buddha’s thought and immediately descended. Pointing his hand toward the ground, he caused water to spring forth and form a pond for the Buddha to use in bathing and washing.

That evening, while walking through the village, Kasyapa saw the pond and was greatly astonished. Not understanding the cause of its appearance, he asked the Buddha about it. The Buddha said:

“This morning, after I had finished my meal, I wished to bathe and wash my clothes. Sakra knew my thought and pointed his hand at the ground, causing this water to spring forth. You should call this the ‘Pointing-to-the-Earth Pond.’”

The Buddha returned beneath the tree. On the way, he saw a discarded, tattered robe and wished to pick it up and wash it. Knowing his thought, Sakra went to Mount Pana and brought back a beautiful, square, level stone, which he offered to the Buddha for washing the robe. When the Buddha wished to spread the robe out to dry, Sakra again went and fetched a six-sided stone, offering it to the Buddha for drying the robe.

Seeing the two kinds of beautiful stones beside the pond, Kasyapa asked the Buddha:

“How did you obtain these stones?”

The Buddha said:

“I wished to wash and dry a robe. Sakra knew my thought and therefore brought these stones and offered them for my use. That is how they came to be here.”

After the Buddha had entered the pond at Chỉ địa and finished bathing, he wished to climb out, but there was nothing to grasp. A branch of a Ca hòa tree on the bank naturally bent down to where the Buddha was, and the Buddha grasped the tree and stepped out.

Kasyapa saw the branch bend down and, greatly astonished, asked the Buddha about it. The Buddha said:

“I entered the pond to bathe. When I wished to climb out, there was nothing to grasp, and so the tree spirit bent down a branch for me.”

At that time, the king of Magadha, together with his ministers and the people, took advantage of the festival season to bring offerings and gifts to Kasyapa, and they all celebrated together for seven days. Kasyapa thought, “The Buddha is a holy being who surpasses me. If everyone sees him, they will surely abandon me and all follow and serve him. How delightful it would be if he were not present today!”

The Buddha knew Kasyapa’s thought and immediately disappeared. After everyone had returned home, Kasyapa thought again, “On the occasion of this festival, food is abundant. How delightful it would be if the Great Shramana were here to partake of it with us!”

Knowing this, the Buddha immediately appeared before Kasyapa. Both frightened and delighted, Kasyapa said:

“You have arrived at precisely the right time. What a joy! Where did you go just now?”

The Buddha replied:

“It was because of your thought.”

“Why do you say it was because of my thought?” Kasyapa asked.

The Buddha said:

“Earlier, you thought, ‘This Great Shramana possesses lofty virtue, and his physical marks are beautiful, like the color of pure gold. If all the people see him, they will surely abandon me and all follow and serve him.’ Therefore, I disappeared. Now you have thought of me again, and so I have returned.”

At that time, Kasyapa’s five hundred disciples were splitting firewood together. Each raised his axe but was unable to bring it down. They went and reported this to their teacher, who said:

“This too has been caused by that Great Shramana.”

They then went together to ask the Buddha:

“My disciples are splitting firewood. They have all raised their axes, but they cannot bring them down.”

The Buddha said:

“Let them descend.”

In response to his words, the axes immediately descended. After descending, however, the axes became stuck in the wood and could not be raised. They again went to ask the Buddha, and the Buddha said:

“They may proceed; the axes will rise by themselves.” They were then able to raise them.

At that time, the waters of the Nairanjana River rose until they overflowed and surged violently. Through his spiritual power, the Buddha cut off the current and caused it to cease flowing. He made the waters rise higher than a person’s head, exposed the ground at the riverbed, and walked back and forth there.

Seeing this, Kasyapa feared that the Buddha had been swept away by the water, so he and his disciples rowed a boat in search of him. Seeing the waters divided in two, the ground exposed in the middle, and the Buddha walking back and forth there, Kasyapa called out loudly:

“Is the Great Man of the Way still alive?”

The Buddha replied:

“I am alive.”

Kasyapa asked again:

“Does the Buddha wish to board the boat?”

The Buddha said:

“Very well!”

The Buddha thought, “Today I must display the power of the Way and cause this man’s mind to submit.” He then passed from within the water through the bottom of the boat and entered it without leaving any hole or mark of damage upon the boat.

In this manner, he manifested all eighteen kinds of transformation. Yet Kasyapa again thought, “This Shramana possesses spiritual powers, but he is not equal to me. I have attained arhatship.”

The Buddha said to Kasyapa:

“You are not an arhat and do not know the realization of the Way. With a strained expression, you do not even know shame, yet you falsely claim to possess virtue in the Way.”

At that time, Kasyapa became terrified; the hairs on his body stood on end, and his face changed color with shame. Knowing that he had not realized the Way, he bowed his head in homage and said:

“Now I know that the Great Man of the Way is truly a wondrous holy being, for only you can know my thoughts and intentions. I beg permission to follow the Great Man of the Way, receive the precepts and scriptures, and become a Shramana.”

The Buddha said:

“You should return and tell your disciples, so that they too may share in the benefit. You are a venerable elder in this country, and everyone honors you. Now that you wish to train in the Way, how could you alone know of it?”

Obeying the Buddha’s instruction, Kasyapa told all his disciples:

“Do you know? Only after your teacher saw these things with his own eyes did his mind gain faith and understanding. I shall shave off my hair and beard, don the Dharma robe, receive the Buddha’s precepts, and become a Shramana. What do you wish to do?”

The disciples all replied:

“Most of our understanding has come through our teacher’s kindness. Since our teacher now has someone whom he reveres and trusts, this certainly cannot be false. We ask to follow our teacher and become Shramanas together.”

At that time, teacher and disciples all removed their woolen garments and cast their vessels for offerings of water, leather shoes, and all their fire-worship implements into the river. Then they all went to the Buddha, bowed their heads in homage, and said:

“Revered World-Honored One, I and my five hundred disciples have now all awakened faith. We vow to leave the household life, shave off our hair and beards, and become Shramanas.”

The Buddha said:

“Excellent! Come forth, Shramanas!”

The hair and beards of Kasyapa and his five hundred disciples immediately fell away by themselves, and they all became Shramanas.

Uruvilva Kasyapa had two younger brothers. The middle brother was named Nadi, and the youngest was named Gaya. Each of them had two hundred and fifty disciples. Their thatched hermitages had been built along the riverbank. When they saw the garments and hundreds of fire-worship implements belonging to the brahmin ascetics floating down the river, the two younger brothers were greatly alarmed. Fearing that evildoers had harmed their elder brother and his five hundred disciples and cast them into the river, they immediately set out upstream with their five hundred disciples. Upon arriving, they saw that their elder brother, together with all his disciples, had become Shramanas. Greatly astonished, they asked their elder brother:

“Elder brother, you are now one hundred and twenty years old, your wisdom is lofty and profound, and the king, ministers, and people all honor and serve you. We thought that you were already an arhat. Why have you now abandoned the vocation of a brahmin ascetic to study the Dharma of the Shramanas? Could the Buddha’s Way truly be greater than your own way?”

Kasyapa replied:

“The Buddha’s Way is supremely honored, and its Dharma is immeasurable. Although I was honored by worldly people, in truth I had not attained the Way, nor had I acquired spiritual powers and wisdom such as those of the Buddha. His Dharma is utterly pure. I have seen that he possesses loving-kindness and delivers immeasurably many beings. He teaches and guides through these three things:

1. The Way of meditative concentration, spiritual powers, and spontaneous transformations.

2. The wisdom that understands the original intentions of others.

3. Administering medicine in accordance with the illness.

After hearing this, the two younger brothers turned and said to their disciples:

“What do you wish to do?”

The five hundred men replied with one voice:

“We vow to become as our great teacher has become.”

They then bowed their heads in homage to the Buddha and asked permission to become Shramanas. The Buddha said:

“Come, bhikshus!”

The hair and beards of the two brothers and their five hundred disciples fell away by themselves, and their bodies became clothed in kasayas. They immediately became Shramanas and followed behind the Buddha. At that time, the Buddha, accompanied by one thousand Shramanas, went to Varanasi and sat beneath the trees in the Deer Park.

The Buddha’s disciples had all formerly been brahmin ascetics. For their sake, the Buddha displayed spiritual powers and transformations:

1. Flying through the air.

2. Expounding the scriptures.

3. Giving instruction and admonition.

When the disciples witnessed the Buddha’s awe-inspiring spiritual transformations, there was none who did not rejoice, and they all attained the fruit of arhatship.

CHAPTER 26: THE BUDDHA GOES TO MAGADHA

At that time, after the World-Honored One had finished teaching the Dharma in Varanasi, he set out with the three brothers—Uruvilva Kasyapa and the others—and one thousand arhats. All of them had formerly belonged to the path of the matted-hair ascetics. They had attained spiritual powers, brought birth and death to an end, and escaped the three realms. He wished to go to Magadha to propagate and teach the Dharma of the Way, revealing it and guiding those who were deluded and ignorant.

At that time, King Bimbisara of Magadha heard that the Crown Prince, son of the king of the Sakya clan, possessed extraordinary bodily marks: the thirty-two marks of a great man and the eighty minor characteristics; that his body was sixteen feet tall and the color of pure gold; that he had renounced his country and royal throne, become a śramaṇa, and attained Buddhahood, bearing the titles: Tathagata, Most True, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Guide Who Tames Beings through the Dharma, Teacher of Devas and Humans, Buddha, Blessed One.

He taught the meaning of the Way, good in the beginning, good in the middle, and good in the end. The Dharma he taught was complete and reached the most subtle meaning. He cultivated the pure holy life, fully upheld the precepts, and perfected meditative concentration, wisdom, liberation, and the knowledge and vision of liberation.

He had attained the five eyes: the physical eye, divine eye, wisdom eye, Dharma eye, and Buddha eye, as well as the six superknowledges and the three penetrative knowledges. Devas, Śakra, and Brahmā all attended upon him. All beings received the benefit of his saving grace.

When King Bimbisara heard this, he rejoiced and exulted, thinking, “I, too, have long wished to seek deliverance from the Buddha.” He immediately ordered the great ministers, elders, brahmins, and people throughout the kingdom to repair the roads, scatter flowers, burn incense, and carry banners and canopies. The king mounted his precious carriage, while the great ministers and court officials accompanied and guarded him before and behind, with a thousand carriages and ten thousand horses.

Altogether, twelve thousand elders and brahmins wished to leave the city gates to welcome the Buddha. Suddenly, a fierce wind swept in and sealed the city gates shut. The king was greatly astonished and did not understand why, thinking, “Today we are going to welcome the Buddha; surely auspicious and joyful signs ought to appear.”

The deity guarding the city gates then addressed the king:

“Indeed, this is a joyful occasion, and all things are auspicious. In a previous life, Your Majesty, together with eighty-four thousand kings, repaired monasteries and erected stupas, and you vowed that in a future life you would all meet the Buddha at the same time, inquire of him, and receive his teachings. Now a prisoner undergoing punishment is confined in jail, contrary to Your Majesty’s former vow; therefore, the city gates have been sealed shut. You should proclaim a general amnesty and release the person confined in prison, so that all may meet the Buddha together, inquire of him, and receive his instruction. Only then will the city gates open.”

Having heard this, the king immediately issued orders throughout the kingdom to release the prisoners so that they might all go together to welcome the Buddha.

At that time, the Buddha entered Magadha. There stood a great tree named Giá-việt, beneath which the Buddha sat together with the bhikṣus. From afar, the king saw the Buddha amid the assembly of bhikṣus, like the moon among the stars, or like the sun when it first appears, illuminating the entire world so that there is nowhere its light does not reach.

He was also like Śakra, Brahmā, or a holy sovereign seated within his palace; like a tree luxuriant with blossoms; or like a golden mountain. His majestic spiritual power was extraordinary, dazzling and radiant, surpassing all without equal. The king’s heart was filled with immense joy.

He descended from his carriage and removed all his adornments—the canopy, shoes, fan, crown, headcloth, sword, and staff—and walked before the Buddha. Bowing his head at the Buddha’s feet, he introduced himself:

“I am King Bimbisara. For a long time, I have constantly kept the Holy One in mind, yearning and dreaming of the day when I might see you again.”

The king repeated this three times. The Buddha told him:

“That is so. You are King Bimbisara. All Buddhas and heavenly spirits protect and support you.”

The king said:

“I reverently hope to receive the Buddha’s gracious aid and deliverance.”

After speaking, the king withdrew and sat to one side. The ministers and court officials bowed their heads in homage and likewise withdrew to sit to one side. Those at the front prostrated themselves, those in the middle bowed their heads, and those at the rear merely placed their palms together. After everyone was seated, the king and his great ministers saw Uruvilvā Kāśyapa, a venerable elder who had long practiced the way of the seers in the mountains, now sitting beside the Buddha. They were greatly astonished and thought to themselves, “Is the Buddha the teacher of Uruvilvā Kāśyapa, or is Uruvilvā Kāśyapa the teacher of the Buddha?”

Reading their thoughts, the Buddha immediately asked Uruvilvā Kāśyapa in verse:

How is it, Master Uruvilvā?

Regarding the gods you worshiped in former times,

Following rites of sacrifice to fire and water,

The sun, the moon, and the Brahmā devas—

How is it now?

Diligently studying by day and night,

Never indolent in your heart,

Did you not thereby attain the state of a divine seer?

Kāśyapa replied to the Buddha in verse:

I recall the sacrifices I once performed

Throughout eighty years,

Worshiping the gods of wind, fire, and water,

The sun, moon, mountains, and rivers.

I never wasted a day or night,

Nor was I ever negligent in my heart,

Yet in the end I attained nothing;

Only upon meeting the Buddha did I find peace.

Thereupon, the king, the ministers, and the myriad people of the kingdom were able to discern and clearly understand that Uruvilvā Kāśyapa was a disciple of the Buddha. The Buddha told Uruvilvā Kāśyapa:

“Rise.”

Uruvilvā Kāśyapa immediately rose, knelt upright before the Buddha, and placed his palms together. The Buddha instructed him:

“If you are now an arhat, display your supernormal powers.”

Kāśyapa immediately obeyed the Buddha’s instruction and flew into the sky. Fire issued from the upper part of his body while water issued from the lower part. The water then rained back upon his body, yet his body did not become wet.

Fire issued from the lower part of his body, yet it did not harm him. He moved through the sky like a bird in flight, appearing seven times and vanishing seven times. He walked upon water as though walking upon land.

Walls, Mount Sumeru, and the earth presented no obstruction to him; he passed freely through them all as though entering water. Coming from the east, he appeared before the Buddha and then vanished, suddenly appearing in the west. Coming from the west, he appeared before the Buddha, vanished again, and suddenly appeared in the south.

From the south he vanished and then appeared in the north. From the north he vanished once more and reappeared in the south. Having performed such transformations, he returned before the Buddha, knelt upright with palms joined, and addressed the Buddha:

“I am a disciple of the Buddha. The Buddha is my Teacher.”

Thereupon, the king and the great ministers understood even more clearly that Uruvilvā Kāśyapa was a disciple of the Buddha. The Buddha told the king:

“All beings in the world have eyes, yet they do not necessarily see form as it truly is. Contemplate form as impermanent; feeling, perception, formations, and consciousness are likewise all impermanent. Impermanence means suffering, emptiness, and non-self; it is neither self nor something other than self. Never have I seen people delight in the Way as much as they crave sensual beauty. Those of clear understanding comprehend this. Form is like a mass of foam, feeling like a bubble, perception like a plantain tree, formations like a dream, and consciousness like an illusion. The three realms are like magical apparitions. All things are impermanent and cannot endure for long.”

The Buddha asked the king:

“How many years have passed since this royal dynasty was established?”

The king replied:

“More than seven hundred years.”

“How many royal reigns have there been?”

“There have been more than twenty royal reigns.”

The Buddha asked again:

“Do you know all the royal reigns that have passed?”

“I do not know them. I know only the reign of my royal father.”

The Buddha taught:

“At present, the earth appears to be enduring, yet all people and things return to impermanence. Although heaven and earth are said to be permanent, even they cannot last forever. Within the three realms there is nowhere dependable; only the Way is a refuge. Cut off calamity before it arises, and cultivate merit before its first shoots appear. Completely extinguish the affliction of the five skandhas as one snuffs out a torch. Accumulate virtue so that it increases day by day, like the waxing moon at the beginning of the month.”

The Buddha taught:

—A king is also like a mother carrying a child in her womb. The appearance, merit, and fortune of each child differ: one may be wealthy, honored, and noble, while another may be poor and lowly; one may be intelligent and wise, while another may be foolish, mute, deaf, or blind. How could the parents know beforehand?

Only after the child is born and grows up can misfortune and blessing be distinguished. This is not the parents’ fault; it results from the wholesome or unwholesome deeds that person created in a former life! Those who commit evil with the body, speak cruel words with the mouth, harbor malicious thoughts in the mind, and disparage sages and saints will, when the body breaks up and life ends, fall among ghosts and spirits in the evil hells.

Those whose body, speech, and mind are wholesome, who do not commit the ten evil deeds, and who cultivate the ten wholesome virtues will, after death, be reborn in the heavens and dwell in the presence of the Buddhas of the ten directions. If they are born in the human realm, they will enjoy wealth, honor, happiness, and long life.

The Buddha taught:

—Although misfortune and blessing may be spoken of in this way, this account is not yet entirely complete. Why is this? Because everything arises from conditions.

When conditions come together, things arise; when conditions disperse, things cease. Conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six sense entrances arise; conditioned by the six sense entrances, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, becoming arises; conditioned by becoming, birth arises; conditioned by birth, sorrow, lamentation, suffering, and distress arise—this entire great mass of suffering.

When the great poisonous afflictions—ignorance, formations, consciousness, name-and-form, the six sense entrances, contact, feeling, craving, clinging, becoming, birth, aging, sickness, death, sorrow, grief, suffering, and distress—are eliminated, offenses are brought to an end, and when the poisonous afflictions themselves cease, one finally attains the boundless unconditioned accomplishment.

Within the three realms there is no spirit-self. Their root is the twelve links of dependent origination, serene and without trace, like empty space, devoid of mind, thought, and consciousness, with nowhere to be established. They are identical with the Great Way and originally without discrimination; thus one swiftly attains patience with regard to phenomena. Setting forth alone, one universally delivers beings throughout the ten directions, and all sentient beings receive the benefit of this grace.

When the Buddha expounded this sutra, among eighty-four thousand devas and human beings, twelve thousand became free from dust and defilement and attained the pure Dharma eye, while countless people formed the resolve for unsurpassed, right, and true awakening.

At that time King Bimbisara attained the pure Dharma eye and was filled with great joy. He came forward and asked the Buddha to permit him to receive the five precepts. The great ministers, the officials of every rank, and the people of the kingdom also came forward to take refuge and receive the five precepts. When they had received the five precepts, the people, horses, and carriages all remained silent, without making a single sound. The king came forward and addressed the Buddha:

—I am occupied with many affairs of state, so I ask leave to return. I shall come again to attend upon and visit the Blessed One.

The Buddha said:

—Excellent! The great king, together with his ministers and people, has taken great pains.

The king bowed his head and paid homage to the Buddha, circumambulated him three times, bowed once more, and withdrew. The ministers, officials of every rank, and people likewise came forward in succession, paid homage to the Buddha, and withdrew. The chief ministers approached the king and praised him, saying:

—At this very time, none of the other kings has seen the Buddha; Your Majesty alone has been able to see him. This has come about because of the profound merit and blessings you accumulated in former lives.

The king became even more delighted and in turn commended his ministers:

—Because you yourselves already possessed merit and virtue, you have been able to encounter the Blessed One.

The king returned to the palace and commanded everyone there—from the queen to all the female attendants, senior and junior—as well as the people throughout the kingdom: during each year they were to observe three months of prolonged fasting, and during each month six fasting days; they were to uphold the precepts and cultivate generosity, moral discipline, extensive learning, and attentive listening.

After the king returned to the palace, Śakra, Lord of the Devas, brought eighty thousand celestial beings to offer flowers to the Buddha. They took refuge, paid homage, and withdrew. Together they recollected, “Namo Buddha,” and immediately attained liberation and the pure Dharma eye.

At that time, in the kingdom of Magadha, there was a householder named Kalanda. Seeing that the Buddha had come to Magadha and was revered by devas and human beings, but that there was as yet no monastery, he thought, “I have a very beautiful bamboo grove, which I wish to offer to the Buddha.” He immediately went to the Buddha, bowed his head at the Buddha’s feet, and then came forward and said:

—The Buddha extends compassion universally to all, regarding them as beloved children. You relinquished the throne of a wheel-turning sage-king and took no delight in worldly wealth, honor, or nobility. Now you have no monastery. I have a bamboo grove not far from the city. I respectfully offer it to the Buddha so that it may be used as a monastery.

The Buddha accepted it and pronounced a blessing.

Because the Buddha and the noble assembly came to dwell in that grove, it was called Kalanda Bamboo Grove.

Chapter 27: THE CONVERSION OF ŚĀRIPUTRA AND MAUDGALYĀYANA

Before the Buddha entered Magadha, its people were wealthy and prosperous, with plentiful delicious and nourishing food and drink. Day and night they played music and sang, continually amusing themselves without respite. When the Buddha entered Magadha, however, the city of Rājagṛha became peaceful and quiet by day and night. Everyone praised the teaching of liberation, recited sutras, observed the fasting precepts, and cast aside worldly pleasures as they would filthy excrement. The Buddha alone was honored above all. Everyone listened to the sutras, practiced in accordance with the true Dharma, and never abandoned the Three Jewels.

The Buddha had a śramaṇa disciple named Aśvajit, who was sent forth to propagate the teaching and to reveal, explain, and instruct it to those who had not yet heard it. The minds of people in the evil age of the five defilements were deluded and could not attain the place of ultimate truth.

The śramaṇa Aśvajit entered the city to beg for alms. His robes were dignified and orderly, his deportment stately, and he never departed from the established discipline. His steps were upright and serene, causing all who saw him to rejoice.

At that time the Venerable Śāriputra, whose original name was Upatiṣya, happened to encounter Aśvajit. He was greatly delighted and thought to himself, “I have studied the Way for a long time, yet I have never seen a śramaṇa such as this. His robes are orderly, his deportment peaceful and stately, and he never departs from proper decorum. I shall approach and ask which path he follows. I have often harbored doubts because the teachings I have heard differ from one another. Even extraordinary and wondrous doctrines may not equal this one. I should ask this bhikṣu what teaching he is presently studying and practicing, and who his teacher is. May I hear the Venerable One’s essential doctrine?”

The bhikṣu knew his thoughts and immediately spoke this verse:

My Teacher bears the thirty-two marks;

He is honored throughout the three realms.

Unattached to existence or nonexistence,

He delivers beings through the twelve gateways.

I am still young in years,

And what I have learned is very shallow.

How could I properly proclaim

The supreme deeds of the Tathagata?

The root of all phenomena

Is originally empty, for they arise from conditions.

One who returns to the source

Is then called a śramaṇa.

The śramaṇa Aśvajit continued:

—The Teacher whom I serve practiced, throughout countless kalpas, the Dharma gateways of the six paramitas, the four immeasurables, and the four means of kindness. He cultivated immeasurable loving-kindness and compassion, wishing to deliver all beings. The merit he accumulated and the virtues he gathered cannot be reckoned. As the one destined for only one more birth, he dwelt in Tuṣita Heaven and then descended in spirit to manifest in this world. He entered the womb of the queen of Kapilavastu like the sun appearing in water. Immediately after his birth, he walked seven steps, and heaven and earth shook mightily. Possessing the thirty-two excellent marks, he proclaimed himself the Holy One.

He said, “All three realms are suffering; I shall deliver them.” Śakra, Brahmā, and the Four Heavenly Kings all came to inquire of him and receive his instruction. Nine dragons spouted water to bathe his body. His virtue is immeasurable. These are merely a few essential points concerning him; one could never understand everything about him by relying upon my praise, which is no more than the faint light of a firefly. Nor are these merely my own words and thoughts; they are the reverent praises offered by celestial beings to my Great Guide.

He then recited this verse:

My Teacher is the Deva above devas

Most honored in the three realms,

Adorned with auspicious marks, a body sixteen feet tall,

Through spiritual powers, he travels through the air,

Teaching and transforming beings, he dispels the five skandhas,

Uprooting the twelve faculties,

He covets no station among gods or humans,

And opens the pure Dharma gate.

At that time, Venerable Sariputra was filled with immense joy and happiness, like a servant who had encountered the light, and immediately said:

“Excellent! From former times until now, I have harbored doubts and have also been eager to learn. I began studying the Way under a teacher at the age of eight, and sixteen years have now passed. I have gathered all teachings and traveled throughout the sixteen great kingdoms under heaven, believing that I had attained thorough understanding. Only now have I heard these extraordinary true teachings, which accord with my original aspiration. Where is the Buddha presently dwelling? Please let me know.”

Venerable Asvajit replied:

“The Blessed One is presently dwelling in the Karanda Bamboo Grove.”

Sariputra led his disciples to the Buddha, bowed his head, paid homage at the Buddha’s feet, and said:

“Revered Blessed One, I myself have fallen into the realm of ignorance and darkness and have long remained deluded, without the opportunity to inquire and receive instruction. Now I wish to follow the boundless Great Way of the Noble One. May the Blessed One permit me to leave home, become a bhiksu, and receive full ordination.”

As soon as the Buddha said, “Excellent! Come, bhiksu!” Sariputra’s hair fell away of itself, and a kasaya clothed his body. The Buddha expounded the sutras for him, clearly distinguishing the various dharmas and the twelve fundamental bases, causing his mind to become serene and thoroughly illuminated. His outflows ended, his mind was liberated, and he attained the fruit of Non-Attachment.

Sariputra said to the Buddha:

“I have a fellow student and friend whose worldly name is Kolita and who is now called Maudgalyayana. Since childhood, we have promised one another: If either of us discovers the true Way, he will inform the other. Through the Blessed One’s kindness, I have now been delivered, but my friend is still submerged in the defilements of the dust and has not yet been rescued. Relying upon the Blessed One’s sacred command, I ask leave to go there and reveal the teaching to my friend.”

The Buddha said:

“Excellent! You should recognize the proper time and must not delay.”

Sariputra then bowed his head and paid homage at the Buddha’s feet. Taking his leave, he entered the city to seek Maudgalyayana. From afar he saw Mahamaudgalyayana walking with his disciples at a crossroads in the city. Sariputra approached his friend. Seeing that his friend looked entirely different from head to foot and was not as he had been on ordinary days, Maudgalyayana asked him:

“Why have you changed your robes? Have you gained some extraordinary insight?”

Sariputra replied:

“One who studies impermanence follows only the great light. I studied for many years but did not encounter the Great Noble One. Only now have I encountered the unsurpassed Great Way, and my joy is immeasurable. Therefore, I have come seeking you so that together we may savor the flavor of the Way throughout inexhaustible kalpas.”

Maudgalyayana replied:

“This is a great matter. Let us carefully consider it together.”

Sariputra replied:

“There is no need to say more. I have grown weary of what I have long practiced and do not wish to hear it anymore. Let me offer an analogy: Suppose someone presents another with exquisite precious treasures, and that person receives a precious wish-fulfilling jewel, a luminous pearl, and jeweled necklaces. Would he then wish to return and seek silk fabrics or imitation pearls and gems? Such things are not what he truly desires.”

Maudgalyayana replied:

“Your wisdom surpasses mine. That which you honor and revere surely cannot be mistaken. I shall share the same aspiration with you. Take me there so that I may pay homage to the Supremely Honored One and receive his instruction.”

Sariputra and Mahamaudgalyayana then went together to the Buddha. They bowed their heads, paid homage at the Buddha’s feet, withdrew to sit to one side, joined their palms, and said to the Buddha:

“We have examined ourselves and recognized our errors and deficiencies. We have been submerged in the defilements of the dust, and only now have we been able to draw near and serve you. We ask to become sramanas so that we may study and uphold the Dharma and discipline of the Blessed One.”

The Buddha said:

“Excellent!”

Sariputra and Mahamaudgalyayana both cast aside their water vessels, deerskin garments, staffs, and other implements.

The Buddha called, “Come, bhiksus!” Thereupon their beards and hair fell away, and kasayas clothed their bodies.

The Buddha expounded the noble truths. Their outflows ended, their minds were liberated, and what had to be done was accomplished. They attained the fruit of Non-Attachment, becoming arhats.

The Buddha said:

“Throughout many lives in past kalpas, these two vowed to make offerings to me and to attend on either side of me when I attained Buddhahood. Only now have we met.”

The Buddha already had one thousand disciples. He now delivered Sariputra and Maudgalyayana together with their two hundred and fifty disciples, making a total of one thousand two hundred and fifty bhiksus who were delivered at the same time.

At that time, King Suddhodana heard that six years had passed since the Crown Prince attained the fruit of Buddhahood. The king longed for the Buddha; sorrow and joy mingled in his heart, and he earnestly yearned to see him.

There was a brahmin named Udayin, intelligent and wise, who had formerly attended the bodhisattva and therefore always understood his intentions. The king sent Udayin to invite the Buddha and convey this inquiry: “Twelve years have passed since the day we parted. Day and night, your royal father’s heart is filled with sorrow and longing that never cease. When he thinks of seeing you again, it seems as though one who had died would return to life.”

Udayin received the king’s command and went to the Buddha. He bowed his head, paid homage at the Buddha’s feet, and fully conveyed the king’s message to him. Udayin saw gods, Sakra, and Brahma all come to pay homage to the Buddha and receive his teaching.

He then came forward and asked the Buddha for permission to leave home and become a sramana. The Buddha said, “Come, bhiksu!” His hair fell away of itself, and he immediately became a sramana and attained the fruit of arhatship. By that time, those whom the Buddha had delivered before and afterward and who had attained the Way were beyond counting.

The Buddha thought to himself: “I originally aspired for my royal father to attain the Buddha Way. I shall now return to my country to deliver my father and mother. Now is indeed the time to return.

Yet if I were to return without first inspiring them deeply, only a few would be transformed, and that would not be fitting. I should first send my disciple endowed with spiritual powers, the bhiksu Udayin, to display those powers. When everyone learns that the Buddha intends to return, they will understand the nobility of the Way.

Together, yearning with reverence, they will awaken the mind of the Way, and many will then be transformed.”

Chapter 28: UDAYIN

At that time, the Blessed One told Udayin:

“When the Buddha formerly left home, he made a promise to his parents that, if he attained the Buddha Way, he would return to deliver them. Now that the Buddha Way has been attained and the merits and virtues have been perfected, I must return to my country so as not to violate my former promise. Use your spiritual powers to travel through the air and manifest various spiritual transformations resembling those of my own body, which has attained the Great Way. They will think: ‘If even the disciple is like this, how much more so the Buddha, whose majestic virtue shines with immeasurable brilliance!’ Only then will everyone believe and accept the teaching.”

Udayin received the instruction, used his spiritual powers to fly through the air, and returned to his native kingdom of Kapilavastu. Directly above the city, in midair, he manifested countless transformations: Water issued from the upper part of his body, while fire issued from the lower part. The water did not wet his body, nor did the fire harm it.

Seven times he appeared and seven times he vanished. Disappearing into the earth in the east, he appeared in the west; disappearing in the west, he appeared in the east; disappearing in the south, he appeared in the north; and disappearing in the north, he appeared in the south. He traveled through the air like a bird in flight and entered the earth as though entering water.

He walked upon water as though walking upon land. The king and his subjects were all filled with joy, and through this they came to understand the nobility of the Way.

At that time, he recited these verses:

The practices and vows of all Buddhas,

Through many kalpas and countless births and deaths,

Out of compassion for even the smallest beings,

Endured hardship for immeasurable kalpas.

When seated beneath the Bodhi tree,

He returned to his ancient original vow.

With joy, they shall hear the teaching;

Rarely can it ever be seen or heard.

When he first attained the Buddha Way,

He immediately subdued Mara and his retinue,

Destroyed at once the root of birth and death,

And utterly extinguished all craving and desire.

The Buddha remembered His homeland

And wished to see His kinsmen again.

Now, hearing King Suddhodana

Speak words filled with deep sorrow,

There was a bhikkhu named Udayin,

Whose gracious nature delighted all.

The Buddha instructed him to go

And announce that the Buddha would

Return to His father’s kingdom

To proclaim the Buddha’s intention.

The king now longed for the Prince

And wished Him to return to the palace.

Udayin heard the Buddha’s instruction

And immediately accepted and carried it out.

Thereupon, before the Buddha,

He transformed himself and entered the earth.

His body suddenly disappeared,

And through spiritual power he entered the city.

He went to the great king’s palace

And sat before the king.

The bhikkhu Udayin

Appeared before Suddhodana.

Manifesting transformations in many ways,

He flew up into the father-king’s palace.

Pure as a lotus flower,

He was unstained by earth, mud, or dust.

Seeing him, the father-king was frightened

And immediately asked what manner of spirit he was,

That he possessed such wondrous powers,

And through what cause he had attained them.

“Please let Us know,

So that the knots of doubt in Our mind may be untied.

From birth until this day,

We have never seen such a marvel.”

“The Prince formerly left the kingdom

To seek the Way and deliver sentient beings.

Diligently cultivating for countless kalpas,

Only now has He brought it to fulfillment.

O King, do not be afraid;

Be at ease and let your heart rejoice.

I labor to destroy all evils;

The Prince sent me for the king’s sake.”

When the king heard mention of the Prince,

His tears poured down like rain.

“For twelve years until now,

Only today have We heard news of Siddhartha.

Now you bring these glad tidings,

And We awaken as from a dream and come back to life.

The Prince forsook the royal throne

And attained the Way—what is His title?”

“He left the kingdom and sat in practice for six years;

Through diligent effort He has now become a Buddha.

He is called God Among Gods,

The most honored one in the three realms.”

“When He formerly dwelt in Our kingdom,

We built a jeweled palace for Him,

Finely carved and beautifully adorned.

What is His dwelling like now?”

Udayin replied to the king:

“The Buddha is wondrous and truly upright;

He constantly sits beneath trees,

Where devas come to take refuge.”

“When Our son dwelt in the palace,

Cushions and carpets were spread everywhere,

All woven of brocade and silk,

Soft and gleaming brilliantly.”

“The dragon king’s consort offers a jeweled couch;

The Lord of the Devas presents a kasaya robe.

He takes no delight in pleasing luxuries;

His mind neither increases nor diminishes.”

“In the kingdom there was delicious food,

Fine delicacies suited to His taste.

Now, concerning His food and drink,

What does He eat to sustain His body?”

“He carries His bowl and goes forth for alms,

Planting fields of merit without judging food good or poor.

He pronounces blessings for the households that give,

Causing them to dwell securely life after life.”

“When Siddhartha formerly slept,

None dared awaken Him rashly.

They plucked the strings of musical instruments,

And thus caused Him to awaken.”

“The Tathagata abides in samadhi;

Throughout every night He neither sleeps nor wakes.

Sakra and Brahma come to encourage and assist Him,

And all bow their heads to receive His teaching.”

“At home He bathed in blended fragrances

And countless aromatic substances;

Their fragrance permeated the entire dwelling.

What fragrances does He use now?”

“The eight liberations and the three gates of emancipation

Are His bath, cleansing away the defilements of mind.

His mind is pure as empty space,

Peaceful and joyful, free from affliction.”

“When Siddhartha dwelt at home,

Countless blended fragrances were ground

To perfume His garments,

Keeping them pure and free of stains.”

“Morality, samadhi, wisdom, and liberation—

He uses these virtues as fragrance.

Their perfume reaches even the places of the eight difficulties;

Life after life, He delivers beings throughout the ten directions.”

“Four kinds of beautiful couches and seats,

Fashioned from many precious substances,

Were spread with many layers of bedding

For Him to recline or sit upon.”

“The four dhyanas are His couches and seats;

His concentrated mind is never distracted.

He is pure as a lotus flower,

Unstained by muddy water.”

“In the palace were countless troops,

And ministers always waited upon Him.

Attendants on His left and right constantly guarded Him,

So that His eyes would see nothing impure.”

“His full assembly of disciples

Numbers one thousand two hundred and fifty.

Countless bodhisattvas

All come, bow their heads, and follow Him.”

“Before He left the household life,

He had four kinds of splendid conveyances:

Elephants, horses, oxen, and goats,

On which He traveled to view the four quarters.”

“The five superknowledges are His vehicles:

He sees and hears without obstruction and travels through the air;

He directly knows the minds of others

And freely transcends birth and death.”

“When Our son traveled to and fro,

There were embroidered banners and standards,

And men bearing weapons of war

Escorted and guarded Him before and behind.”

“With loving-kindness, compassion, sympathetic joy, and equanimity,

He bestows kindness and brings aid.

He shelters beings from every calamity,

Adorning and strengthening sentient beings.”

“When He went forth, there was a full array of music;

Bells rang and drums were beaten.

Spectators packed the entire road,

So that those in front and behind could not see one another.”

“Beneath the tree at Varanasi,

He sounded the drum of the Deathless.

The Kaundinyas attained the Way,

As did eighty-four thousand devas.

The ninety-six paths were subdued;

Its sound resounded throughout the three-thousandfold world.

All sentient beings rejoiced,

Received the teaching, and awakened in mind.”

“What lands does He teach and transform?

Are their peoples many or few?

How many people has He delivered?

Have all submitted to Him?”

“He guides the three-thousandfold world

And teaches and transforms all sentient beings.

Those throughout the ten directions are beyond reckoning,

Yet all alike receive deliverance.”

“When He was in the kingdom, He contemplated the true Dharma

And helped Us govern the myriad people.

He performed every rite correctly,

And all followed Him and learned.”

“The Buddha understands nonbeing and original nonbeing;

He has abandoned all four inverted views.

There is none who does not submit to Him;

He thoroughly comprehends the unconditioned Way.”

“No one in the world opposes the Buddha;

His knowledge is vast and complete.”

“What you say must be examined again:

Do all indeed take refuge?”

“If every person beneath heaven

Had countless heads,

And every head had countless tongues,

And every tongue explained countless meanings;

If people as numerous as the sands of the Ganges assembled

To praise the Buddha’s merit,

They could not finish even in kalpas as numerous as the Ganges sands—

How much less could I, whose wisdom is like a firefly’s light?”

Hearing this, the king became still more overwhelmed by mingled sorrow and joy, and praised him:

“Excellent! Excellent! A-di does not speak falsely. The Buddha will return, will He not? On what day will He arrive?”

Udayin replied:

“He will arrive in seven days.”

The king rejoiced greatly and immediately commanded his ministers and the myriad people throughout the kingdom:

“We shall go to welcome the Buddha. We shall receive Him according to the ceremonial rites for a wheel-turning king. Repair and level the roads, sweep them clean, sprinkle the ground with scented water, hang streamers and banners, and erect standards and canopies throughout the kingdom. Wherever the preparations are complete, adorn the place so that it is bright and beautiful. Let tens of thousands of chariots and horses go about forty li beyond the city to welcome the Buddha, bow their heads, and take refuge in Him.”

Udayin approached and said to the king:

“In obedience to the Buddha’s instruction, I came to pay audience to the king and convey His intention. I shall now return and report that the king longs immeasurably to behold the Most Honored One, bow his head in homage, receive His teaching, and beseech Him to teach and transform the myriad people so that all may partake of blessings.”

The king said:

“Now is indeed the proper time; do not delay.”

Udayin then returned to the Buddha, bowed his head in homage at the Buddha’s feet, and reported the king’s sentiments. When the king learned that the Blessed One and His disciples had appointed to return to their native kingdom in seven days, neither he nor any of his ministers failed to rejoice. The king said that many years had passed since their separation; day and night he had remembered Him, unable to savor food or sleep peacefully. With ardent longing, he had counted each passing day as he awaited the Blessed One’s return.

When seven days had passed, the Great Sage told His disciples:

“Tomorrow we shall set out for Kapilavastu to visit the father-king. All of you should prepare your robes and alms bowls.”

When Sakra, Brahma, and the Four Heavenly Kings heard that the Buddha was returning to His kingdom, they all came to escort Him. The devas rained scented water, scattered flowers, burned incense, and erected standards and canopies. The Four Heavenly Kings and the devas all went before Him to lead the way. Brahma attended on His right, and Sakra attended on His left. The assemblies of bhikkhus followed behind the Buddha. Devas, nagas, and spirits, bearing flowers, incense, and musical instruments, attended Him in the sky.

As soon as the Buddha began His journey, auspicious signs first appeared: the three-thousandfold world quaked in six ways; trees that had been withered for a hundred years all blossomed and bore fruit; and ravines and streams that had dried up now spontaneously flowed with water. Seeing these auspicious signs, the king knew that the Buddha had arrived and immediately commanded the Sakyas, the chief ministers, and all the officials to go to the Buddha’s location, scatter flowers, burn incense, erect streamers and banners, play every kind of music, and together welcome the Buddha.

From afar, the king saw the Buddha amid the great assembly, like the moon among the stars, like the newly risen sun radiating brilliant light, and like a flourishing flower spreading its rich fragrance. His body was one zhang and six chi tall, adorned with excellent marks, resplendent like a mountain of pure gold. When the king saw the Buddha, sorrow and joy mingled in his heart, for they had long been separated and only now met again.

The king approached the Buddha, bowed his head, and paid homage; the great ministers and hundred officials bowed their heads and paid homage in turn. The king then returned to the city. When his foot stepped upon the threshold bar, the earth shook violently.

The heavens rained down many kinds of flowers, musical instruments sounded of themselves, the blind could see, the deaf could hear, those crippled in both legs could walk, the sick were healed, the mute could speak, the insane regained their senses, the hunchbacked became straight, and those afflicted by poison suffered no harm. Hundreds of kinds of birds and beasts together uttered harmonious ^ sounds. The various jeweled ornaments worn by women struck against one another and produced music.

Upon seeing such transformations at that very moment, there was no one who did not rejoice. Treasure stores appeared spontaneously, filled with precious jewels. Those whose minds had formerly differed all became harmonious, joined their palms together, and took refuge in the Buddha.

Animals, permeated by his light, were all reborn in heaven. Pregnant women, through this light, experienced less pain and gave birth to beautiful and upright children. Lust, anger, and delusion were entirely extinguished; defilements no longer remained, and people regarded one another as parents, siblings, children, and as their very own selves.

The hells ceased their torments, hungry ghosts were satisfied, and, following the % light, they came to take refuge in the Blessed One and all aroused the aspiration for the Way.

The king saw that the Buddha was one zhang and six chi tall, his excellent marks shining brilliantly, his body the color of pure gold, and his faculties serene. He was like the moon among the stars, resplendent like a golden mountain. Sakra, Brahma, and the Four Heavenly Kings revered him. The king saw the Brahmins who had long dwelt in the mountains, exposing their naked bodies to the scorching sun and buffeting winds, their bodies darkened and emaciated, standing in attendance beside the Buddha like black elephants beside a golden mountain, unable to display any distinction. The Buddha’s great virtue was manifest, causing everyone to rejoice.

The king further commanded the eminent families of the Sakya clan within the kingdom to select five hundred upright men of exceptionally handsome appearance, and chose five hundred men to leave home and become sramanas to attend upon the Buddha. They were like phoenixes upon Mount Sumeru, and like mani jewels placed within a crystal casket.

At that time Nanda, the Buddha’s younger brother, also wished to become a sramana, but had not yet shaved his beard and hair. Nanda had a servant who worked as a barber. He approached and addressed the Buddha:

“A human body is difficult to obtain, the Buddha-Dharma is difficult to encounter, and a favorable opportunity is difficult to find. I am now a man, and, like the Venerable Ones, I have come to know that the Way is exceedingly lofty, profound, and unfathomable. They do not crave worldly wealth, honor, or glory, but relinquish their noble positions to become sramanas. I now occupy a lowly and humble station and am utterly unable to compare with the Venerable Ones; how, then, could I leave home and practice the Way? I humbly beseech the Buddha to have compassion, rescue those submerged in the dust of the three evil destinies, and deliver me by allowing me to become a sramana.”

The Buddha said, “Excellent!” and called, “Come, bhiksu!” At once the man’s hair fell away by itself, a kasaya clothed his body, and he immediately became a sramana. He bowed to the other sramanas and took his seat according to seniority.

Nanda arrived afterward and, in order, bowed to the Venerable Ones. When he reached this sramana, however, he remained standing and did not bow. He thought to himself, “This man was a servant in my household; I cannot pay homage to him.” Knowing this thought, the Buddha told Nanda:

“The Buddha-Dharma embraces all. It is based upon whether one began training earlier or later, and does not concern whether one is noble or lowly. It is like the great ocean, which receives all the myriad rivers, while the four streams do not separate clear water from muddy water. Keep your mind like the earth, for the four great elements are all equal. Earth, water, fire, and wind are no different within or without; the spirit is empty and pure. That to which you cling is merely a name. You should abandon arrogance and advance yourself through the Dharma; only then will you accord with the teachings of the boundless Way of the holy sages.”

At that time, hearing the Buddha’s earnest and utterly reasonable teaching, Nanda found that circumstances left him no alternative. He clearly understood that all things are fundamentally empty, cast aside his arrogance, humbled his mind, and paid homage. Heaven and earth shook violently, and the entire assembly praised him:

“Excellent! For the sake of the Way, his mind has become impartial. He has subdued his pride and humbled his mind, moving heaven and earth and causing them to shake violently.”

From that time onward, the Buddha established this rule: Whoever began training earlier is senior, and whoever began training later is junior. This is the customary etiquette of the true Dharma; when there is no cause for resentment, there will be no dispute.

At that time the Buddha entered the palace and sat in the great hall. Every day the king and his subjects offered him a hundred kinds of delicious food. The Buddha expounded the sutras and the Dharma, and those who attained deliverance were immeasurably numerous.

Gopi led Rahula forward, bowed her head at the Buddha’s feet, looked up at him, and asked after his well-being:

“We have long been separated, and I have been unable to make offerings or attend upon you.”

At that time all the ministers at court harbored grave doubts. They thought that the Crown Prince had abandoned the kingdom and departed twelve years earlier, so how could she have conceived and given birth to Rahula?

The Buddha addressed his royal father, asking him to explain clearly to the ministers:

“Gopi preserved her chastity; she was pure and immaculate, without the slightest stain. If the royal clan does not believe this, I shall now manifest clear proof.”

Thereupon the Blessed One performed a transformation that caused every member of the Sangha to look exactly like the Buddha, their excellent marks shining brilliantly and their appearances identical, without any difference.

At that time Rahula had just reached the age of seven. Gopi then gave him a jeweled bracelet as a token and said:

“This belongs to your father. Take it to him and return it.”

Rahula immediately walked directly before the Buddha and presented the jeweled bracelet to the Blessed One. The king and all the ministers rejoiced greatly and exclaimed together:

“Excellent! The matter is now clear and entirely true. Rahula is the Buddha’s son.”

The Buddha said to his royal father and all the ministers:

“From now on, harbor no further doubts. This is truly my son, born through the conditions associated with me. Do not think ill of Gopi.”

The king realized the Way, and Gopi received the precepts and cultivated pure conduct. All the palace women, high and low, received the precepts of the Dharma. They observed the six monthly fast days and the three annual fasting months without negligence or delay. The kingdom was peaceful and secure; the rains and winds were harmonious and never came out of season. The five grains were abundant, and the people lived in peace and delighted in their occupations. Multitudes from countless lands came to offer congratulations, and virtue increased day by day like the waxing moon at the beginning of the month.

Chapter 29: PRAISING THE BUDDHA

At that time, the Blessed One addressed the eight deities Divine Wonder, Great Divine Wonder, Joyful Delight, Increasing Joy, Candana, Great Joy, Tranquil, and Tranquil Discipline, as well as the devas of the Pure Abodes:

“The Buddha establishes the great assembly and turns the Dharma wheel. For the sake of all beings, the Buddha brings aid throughout the ten directions and does not allow anyone to be forsaken. Only by opening the minds of sentient beings and extending this throughout the world can you repay the Buddha’s kindness.”

The Blessed One further addressed the deva Divine Wonder:

—This sutra is entitled “The Universal Radiance Vaipulya Sutra.” It is that in which bodhisattvas rejoice, and it causes the teaching to be heard throughout all Buddha lands. Wherever this sutra is transmitted, that place shines with radiance. Because it was spoken from the Buddha’s golden mouth, one should swiftly receive, uphold, read, and recite it.

It is the eye of the Buddhadharma, causing the Dharma to be circulated everywhere. When bodhisattvas study and hear this Dharma sutra, if their minds are steadfast and they diligently practice the unsurpassed, true, and right path, theirs is the most genuine kind of learning. If there are sentient beings who delight in the sublime, abide in the Mahayana Dharma without a thought of doubt, and subdue the snares of Mara, then after reading and reciting it, they will assuredly all attain the fruit of the Great Sage.

Heterodox schools and followers of other teachings will be unable to prevail. Those who encourage and assist others in studying this wondrous scripture will accomplish great virtue and enter the Mahayana. If a worthy person, upon hearing this Universal Radiance Sutra proclaimed, joins their palms and takes refuge, they will immediately abandon the roots of the eight forms of indolence and accomplish eight merits.

What are the eight?

1. They will obtain a dignified and handsome countenance.

2. They will obtain mighty power and influence.

3. They will obtain a great multitude of attendants and relatives.

4. They will swiftly attain immeasurable eloquence.

5. Through learning, they will quickly be able to leave the household life.

6. Their deeds will be pure.

7. They will attain samadhi.

8. They will attain luminous wisdom, with nothing they do not clearly understand.

These are the eight merits.

If anyone spreads out a seat for a Dharma master who reads and recites this sutra, that person will obtain eight seats. What are the eight?

1. The seat of an elder.

2. The seat of a wheel-turning king.

3. The seat of Sakra, Lord of the Gods.

4. The seat of the Lord of the Heaven of Mastery.

5. The seat of Great Brahma.

6. The seat of a bodhisattva.

7. The seat of the Tathagata.

8. The seat from which the Dharma wheel is turned to liberate all beings.

These are the eight seats.

If a Dharma master teaches this Dharma and someone praises them, saying, “Excellent!”, that person will obtain eight pure practices. What are the eight?

1. Their words and deeds will accord with each other and never conflict.

2. Their words will be utterly sincere and never false.

3. Amid the assembly, they will be truthful and never deceptive.

4. Whatever they say, everyone will believe and follow without turning away.

5. Their words will be gentle and never coarse.

6. Their voice will be melodious like that of the kalavinka bird.

7. Their body and mind will accord with the occasion, and their voice will be like that of Brahma. Among those in the assembly who hear it, none will fail to accept the teaching.

8. The resonance of their voice will be like the Buddha’s and will bring joy to sentient beings.

These are the eight pure practices.

If anyone copies this Universal Radiance Sutra onto bamboo slips or silk, neither withholding nor begrudging the sutra, harboring no jealousy, and receiving everyone’s praise, that person will obtain thirty-four practices, and the renown of their virtue will spread everywhere.

Furthermore, anyone who studies this scripture will obtain eight great treasuries. What are the eight?

1. The treasury of mindfulness, whereby they never forget or lose anything.

2. The treasury of mind, whereby they discern the Dharma of the sutras and understand everything.

3. The treasury of free passage, whereby they thoroughly understand all the Buddha’s sutras and teachings.

4. The treasury of dharani, whereby they can distinguish and remember everything they have heard.

5. The treasury of eloquence, whereby, when they proclaim the scriptures to sentient beings, all rejoice and accept the teaching.

6. The treasury of Dharma, whereby they protect and uphold the true Dharma.

7. The treasury of Dharma according with one’s intent, whereby they never allow the teaching of the Three Jewels to be severed.

8. The treasury of practicing the Dharma, whereby they swiftly attain acceptance of the non-arising of dharmas.

These are the eight great Dharma treasuries.

Anyone who receives, upholds, reads, and recites this Universal Radiance Sutra will fully possess eight kinds of karma. What are the eight?

1. The karma of generosity: having no stinginess or jealousy.

2. The karma of morality: fulfilling all vows.

3. The karma of learning: gathering all forms of wisdom and reaching the stage of consecration.

4. The karma of serenity: diligently cultivating all states of meditative concentration and right absorption.

5. The karma of vision: being able to see fully with the wisdom of the three higher knowledges.

6. The karma of merit: possessing all the excellent marks and instructing beings throughout Buddha lands.

7. The karma of wisdom: teaching the Dharma to everyone and prescribing medicine according to each illness.

8. The karma of great compassion: planting roots of virtue throughout the ten directions and never growing indolent in receiving and upholding this Dharma of Universal Radiance.

They will think to themselves, wishing all sentient beings swiftly to attain this Dharma. Through these roots of virtue, they will further obtain eight great blessings. What are the eight?

1. They will accomplish the great merit and blessings of a holy wheel-turning king and, upon beholding the realm of nirvana, establish single-minded faith.

2. They will become one of the Four Heavenly Kings.

3. They will become Sakra.

4. They will become a deity of the Yama Heaven.

5. They will become a divine prince of Tusita Heaven.

6. They will become a deity of the Heaven Free from Arrogant Delight.

7. They will become a deity of the Heaven of Mastery over Others’ Transformations.

8. They will become a Tathagata, extinguishing all unwholesome dharmas and perfecting all roots of goodness.

These are the eight great blessings.

If anyone receives and upholds this Universal Radiance Sutra, or hears it with wholehearted attention, thoroughly understands it, and keeps it in mind, that person will obtain eight pure states of mind. What are the eight?

1. They will constantly practice loving-kindness and extinguish anger.

2. They will constantly practice compassion and eliminate all afflictions and harms.

3. They will constantly practice sympathetic joy and eliminate all unhappiness.

4. They will constantly practice equanimity and eliminate all fetters and attachments.

5. They will cultivate the four dhyanas and attain mastery while still dwelling in the realm of desire.

6. They will practice the four formless concentrations and attain them through their own efforts.

7. They will attain the five supernormal powers, travel throughout the Buddha lands, and eliminate all impediments and obstructing difficulties.

8. They will attain powerful meditative concentration and travel freely throughout the three realms.

These are the eight pure states of mind.

Chapter 30: ENTRUSTMENT

At that time, the Blessed One addressed the Venerable Kasyapa, the Venerable Ananda, and the Bodhisattva Maitreya:

—For innumerable kalpas, I cultivated this Dharma before accomplishing the unsurpassed, true, and right path. I now entrust it to you. You should transmit it from hand to hand, receive, uphold, read, and recite it, and extensively expound it to others.

At that time, wishing this Dharma sutra to be propagated throughout the ten directions, the Blessed One spoke these verses:

The Buddha beholds all kinds of sentient beings

Who all attain arhatship, like my own children.

Suppose a person makes offerings for a thousand koṭis of kalpas

And continues making offerings for kalpas numerous as Ganges sands,

Then also makes offerings to pratyekabuddhas;

Yet if another person reveres this sutra for a single day,

The merit of the latter surpasses that of the former.

Though arhats may be countless in number

And all sentient beings become pratyekabuddhas,

Suppose someone makes offerings for a koṭi of kalpas

Of food and drink, clothing, beds, and bedding,

Powdered incense, blended incense, and renowned flowers;

Yet if another person single-mindedly joins their palms,

Wholeheartedly takes refuge in a single Tathagata,

And with their own mouth proclaims, “Namo Buddha,”

The merit and blessings of the latter are truly supreme.

Though all sentient beings should attain Buddhahood,

Suppose someone makes offerings for a koṭi of kalpas

Of robes, food and drink, beds, and seats,

Powdered incense, blended incense, and renowned flowers;

Yet when the true Dharma is about to fall into peril,

Another casts aside body and life to protect it;

If a person upholds this Dharma

For a single day and night, their merit surpasses the former.

Suppose someone serves the Buddhas of the ten directions,

Together with pratyekabuddhas and sravakas;

Yet if another firmly maintains this resolve for the path

And receives the essential teachings of the Dharma kings—

All the sutras are the firm and true path.

Suppose Tathagatas as numerous as Ganges sands

Were all honored and served with offerings;

Yet if someone receives this sutra into their own hands,

They will attain eloquence beyond compare.

Though they analyze a single sentence for a koṭi of kalpas,

Their wisdom and understanding of its true meaning will never diminish.

If they expound this sutra to others,

Their wisdom as a guide upon the path will be boundless.

Upon examination, none could be found equal to them,

Just as rivers and seas are inexhaustible;

Those who hear this Dharma are likewise.

The Buddha instructed the venerable ones Kasyapa and Ananda, together with Maitreya, to exhort one another, receive and uphold this teaching, practice it, read and recite it, study it, and cause it to circulate everywhere. They were to instruct their fellow practitioners and all beings throughout the ten directions, enabling them all to benefit from the grace of deliverance, so that the teaching would never be lost. They were to instruct one another in succession and help one another attain accomplishment, so that the teaching would not be impeded and the Three Jewels would never perish. Only thus could they repay the Buddha's kindness.

When the Buddha had spoken thus, the devas Mahesvara and those of the Pure Abodes, Bodhisattva Maitreya, the bodhisattvas of the Auspicious Kalpa, Mahakasyapa and the great disciples, together with devas, nagas, spirits, gandharvas, and asuras, having heard the Buddha's discourse, rejoiced and reverently put it into practice.