增壹阿含經

XXXVI. CHAPTER ON LISTENING TO THE DHARMA

(Dhammasavana)

1. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhiksus:

“Listening to the Dharma at the proper time has five merits. One receives it at the proper time without losing its sequence. What are the five? One will hear what one has never heard before; one will again recite what one has already heard; one’s views will not become erroneous or distorted; one will have no doubts; and one will immediately understand the profound meaning.

“Listening to the Dharma at the proper time has these five merits. Therefore, bhiksus, you should seek skillful means to listen to the Dharma at the proper time. Thus, bhiksus, you should train yourselves.”

After the bhiksus heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

2. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhiksus:

“Constructing a bathhouse has five merits. What are the five? It dispels disorders of wind, cures illness, removes dirt and grime, makes the body light and at ease, and causes one to become well nourished and fair-complexioned.

“These, bhiksus, are the five merits of constructing a bathhouse. Therefore, bhiksus, if any among the fourfold assembly wish to seek these five merits, they should seek skillful means to establish a bathhouse. Thus, bhiksus, you should train yourselves.”

After the bhiksus heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

3. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhiksus:

“Giving tooth-sticks to others has five merits. What are the five? It dispels disorders of wind, removes saliva, aids the digestion of food in the stomach, prevents foul odor in the mouth, and makes the eyes clear.

“These, bhiksus, are the five merits of giving tooth-sticks to others. If any good man or good woman seeks these five merits, they should remember to give tooth-sticks as an offering. Thus, bhiksus, you should train yourselves.”

After the bhiksus heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

4. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One addressed the bhiksus:

“Have you seen any cattle slaughterer who, as a result of creating such karma, later obtained carriages, horses, or great elephants to ride?”

The bhiksus replied:

“No, Blessed One!”

The Blessed One said:

“Excellent, bhiksus! Neither have I seen nor heard of anyone who slaughtered and killed cattle and then obtained carriages, horses, or great elephants to ride. The reason is that I have never seen a cattle slaughterer obtain carriages, horses, or great elephants to ride; such a thing is utterly impossible. What do you think, bhiksus? Have you seen anyone who kills goats or pigs, or a hunter of deer—people who commit such evil deeds—acquire wealth and later obtain carriages, horses, or great elephants to ride?”

The bhiksus replied:

“No, Blessed One!”

The Blessed One said:

“Excellent, bhiksus! Neither have I seen nor heard of anyone who kills goats or slaughters living beings and then obtains carriages, horses, or great elephants to ride; such a thing is utterly impossible. Bhiksus, if you see a cattle slaughterer riding in a carriage or upon a horse, this is merit from a former life, not merit from this life; it is entirely the result of deeds performed in the past.

If you see a goat slaughterer obtain a carriage or horse to ride, you should know that this person planted former merit in a previous life. Why is this? Because the murderous mind has not been eliminated.

Why is that? If someone associates with evil people, delights in killing living beings, and plants the causes for suffering in hell, then, if that person is reborn as a human, their lifespan will be extremely short. If someone delights in stealing and plants the causes for suffering in hell, that person is also like the cattle slaughterer who buys cheaply, sells dearly, deceives the people of the world, and does not accord with the true Dharma.

The cattle slaughterer is likewise: because of the murderous mind, he commits these offenses and does not obtain carriages, horses, or great elephants to ride. Therefore, bhiksus, you should arouse a mind of loving-kindness toward all sentient beings. Thus, bhiksus, you should train yourselves.”

After the bhiksus heard the Buddha’s teaching, they rejoiced and respectfully practiced it.

5. Thus have I heard:

At one time, the Buddha was dwelling in the kingdom of Sravasti, in Jeta Grove, Anathapindika’s Park.

At that time, the Blessed One was assembled together with a great community of five hundred bhiksus. Then Sakra, Lord of the Devas, in the time it takes to bend or extend an arm, arrived before the Blessed One, bowed at his feet, and sat to one side. Sakra, Lord of the Devas, said to the Blessed One:

“The Tathagata has also said that whenever a Tathagata appears in the world, he will certainly do so for five purposes. What are the five? He will turn the Dharma wheel; he will liberate his father and mother; he will establish faith in those without faith; he will cause those who have not yet aroused the bodhisattva aspiration to arouse it; and among them, he will confer predictions of Buddhahood. A Tathagata appears for these five causes and conditions. The Buddha’s mother is now in the Heaven of the Thirty-Three and wishes to hear the Dharma. The Tathagata is presently in Jambudvipa, surrounded by the fourfold assembly, while kings and their peoples have all gathered together. Excellent indeed! May the Blessed One go to the Heaven of the Thirty-Three and teach the Dharma to his mother.”

The Blessed One silently consented. The naga kings Nanda and Upananda immediately thought, “These shaven-headed sramanas fly above us. We should seek some means to prevent them from moving about.”

The naga kings then became angry and emitted great fiery winds, causing flames to blaze fiercely throughout Jambudvipa. Ananda then said to the Buddha:

“Why is there this fire and smoke in Jambudvipa?”

The Blessed One replied:

“These two naga kings thought, ‘Shaven-headed sramanas are always flying above us. We should restrain them and prevent them from encroaching upon the sky.’ Becoming angry, they then emitted this fire and smoke. Because of these causes and conditions, this manifestation has appeared.”

Then Mahakasyapa immediately rose from his seat and said to the Blessed One:

“I now wish to go and contend with them.”

The Blessed One said:

“These two naga kings are extremely vicious and can scarcely be taught and transformed. Return to your seat.”

Venerable Anuruddha immediately rose from his seat and said to the Blessed One:

“I now wish to go and subdue those evil nagas.”

The Blessed One said:

“These two evil nagas are extremely violent and can scarcely be taught and transformed. Return to your seat.”

Venerable Revata, Venerable Katyayana, Venerable Subhuti, Venerable Udayin, and Venerable Bagila (Sagila) each rose from his seat and said to the Blessed One:

“I now wish to go and subdue the evil nagas.”

The Blessed One said:

“These two naga kings are extremely vicious and can scarcely be taught and transformed. Return to your places.”

At that time, Venerable Mahamaudgalyayana rose from his seat, bared his right shoulder, knelt with his palms joined, and said to the Buddha:

“I wish to go there and subdue the evil nagas.”

The Blessed One said:

“These two naga kings are extremely vicious and can scarcely be taught and transformed. How will you now convert those naga kings?”

Maudgalyayana said to the Buddha:

“First, I will go there and transform myself into an immense form, terrifying those nagas. Afterward, I will transform myself into an extremely small form, and only then will I subdue them by ordinary methods.”

The Blessed One said:

“Excellent, Maudgalyayana! You now possess sufficient power to subdue the evil nagas. However, Maudgalyayana, firmly maintain your mind and do not give rise to confused thoughts. Why is this? Those nagas are vicious and fully capable of troubling you.”

Maudgalyayana then bowed at the Buddha’s feet and, in the time it takes to bend or extend an arm, disappeared and arrived above Mount Sumeru. At that time, the naga kings Nanda and Upananda coiled seven times around Mount Sumeru and, filled with extreme anger, emitted great clouds of smoke and fire. Maudgalyayana then concealed himself and transformed into a great naga king with fourteen heads. He coiled fourteen times around Mount Sumeru, emitted fierce smoke and fire, and stationed himself directly above the two naga kings.

When the naga kings Nanda and Upananda saw the great naga king with fourteen heads, fear arose in their hearts, and they said to one another:

“Today, we should test the might of this naga king and see whether he can overcome us.”

The dragon kings Nanda and Upananda churned the great ocean with their tails and sprayed its waters throughout the Heaven of the Thirty-three, yet not a drop struck Maudgalyayana’s body. Then Venerable Mahamaudgalyayana likewise churned the waters of the great ocean with his tail, causing the water to rise as high as the Brahmakayika Heaven and pour down upon the bodies of the two dragon kings. The two dragon kings said to one another:

– We have exerted all our power, spraying water over the Heaven of the Thirty-three, yet this great dragon king far surpasses us. We have only seven heads, while this dragon king has fourteen. We coil around Mount Sumeru seven times, while this dragon king coils around Mount Sumeru fourteen times. We two dragon kings should now join forces and fight him.

The two dragon kings then became extremely enraged. They produced thunder, lightning, and crashing thunderbolts, and spewed forth great blazing flames. Venerable Maudgalyayana thought: “When dragons fight, they use fire, thunder, and lightning. If I use fire, thunder, and lightning to fight them, the people of Jambudvipa and the devas of the Heaven of the Thirty-three will all be harmed. I shall now transform myself into an extremely small form and fight them.”

Maudgalyayana immediately transformed himself into a minute form. He entered through a dragon’s mouth and emerged through its nostril; or entered through its nostril and emerged through its ear; or entered through its ear and emerged through its eye. Having emerged from its eye, he then walked upon its eyelashes.

At that time, the two dragon kings became exceedingly frightened and thought:

– This great dragon king possesses immense majestic power. He can enter through our mouths and emerge through our nostrils, and enter through our nostrils and emerge through our eyes. Today we are truly no match for him. Among our dragon race there are four kinds: egg-born, womb-born, moisture-born, and transformation-born, yet none can surpass us. But this dragon king possesses such power that we cannot fight him. Our lives will end in an instant.

Both were terrified, and the hairs on their bodies stood on end. Seeing that the dragon kings had become afraid, Maudgalyayana concealed his transformed form, resumed his usual appearance, and walked upon the dragons’ eyelids. When the two dragon kings saw Mahamaudgalyayana, they said to one another:

– This is the ascetic Maudgalyayana, not a dragon king. How extraordinary! This one possesses great majestic power and is able to contend with us!

The two dragon kings then said to Maudgalyayana:

– Venerable One, why have you troubled us in this way? What did you wish to admonish us about?

Maudgalyayana said:

– Yesterday you thought, “How can this bald-headed ascetic fly above us? We shall subdue him.” Is that not so?

The dragon kings replied:

– It is so, Maudgalyayana!

Maudgalyayana said:

– Dragon kings, you should know that Mount Sumeru is a thoroughfare for the devas; it is not your dwelling place.

The dragon kings said:

– We humbly beg your forgiveness. We did not understand the gravity of our offense. From this day forward, we shall never again dare to cause disturbances or give rise to rebellious and evil thoughts. We humbly ask you to accept us as disciples.

Maudgalyayana replied:

– Do not take refuge in me. Take refuge in the One in whom I have taken refuge.

The dragon kings said to Maudgalyayana:

– You cannot remain here on Mount Sumeru and take refuge in the Blessed One. You should now come with me to the city of Sravasti, where you may take refuge.

Maudgalyayana led the two dragon kings, and in the time it takes to bend or extend an arm, they went from Mount Sumeru to the city of Sravasti. At that time, the Blessed One was teaching the Dharma to an innumerable assembly. Maudgalyayana told the two dragon kings:

– You should know that today the Blessed One is teaching the Dharma to an innumerable assembly. You cannot approach the Buddha while retaining these bodily forms.

The dragon kings said:

– Indeed, Maudgalyayana!

The dragon kings immediately concealed their dragon forms and transformed themselves into human beings who were neither tall nor short, with handsome features the color of peach blossoms. Maudgalyayana approached the Blessed One, bowed down, and sat to one side. Maudgalyayana then told the dragon kings:

– Now is the proper time to come forward!

Hearing Maudgalyayana’s words, the dragon kings rose from their seats, knelt with palms joined, and said to the Blessed One:

– Of the two of us, one is named Nanda and the other Upananda. We ask to take refuge in the Tathagata and undertake the five precepts. We humbly ask the Blessed One to permit us to become upasakas and never again take life for as long as we live.

The Blessed One snapped his fingers in assent. The two dragon kings returned to their places, wishing to hear the Dharma.

At that time, King Prasenajit thought: “What cause has made such smoke and fire appear throughout Jambudvipa?” King Prasenajit immediately mounted his carriage, departed from the city of Sravasti, and went to the Blessed One. When the people saw the king approaching from afar, they all rose together to welcome him:

– Greetings, Great King. Please come and sit here.

The two dragon kings remained silent and did not rise. King Prasenajit bowed to the Blessed One and sat to one side. The Great King then said to the Blessed One:

– I now wish to ask a question. May the Blessed One explain each matter to me.

The Blessed One said:

– Ask whatever you wish. Now is the proper time.

King Prasenajit said to the Buddha:

– What cause has made such smoke and fire appear throughout Jambudvipa?

The Blessed One said:

– It was caused by the dragon kings Nanda and Upananda. But Great King, do not be afraid. From today onward, there will be no further manifestations of smoke and fire.

King Prasenajit thought: “I am the great king of this realm. The people revere me, and my fame resounds in all four directions. Where did these two men come from that they did not rise to welcome me when they saw me approach? If they dwell within my kingdom, I shall have them imprisoned; if they have come from another kingdom, I shall have them killed.”

The dragon kings knew that King Prasenajit was thinking in this way and immediately became angry. They thought: “We have committed no offense against this king, yet he wishes instead to harm us. We must kill the king and all the people of the kingdom of Kasi.”

The dragon kings immediately rose from their seats, bowed to the Blessed One, and departed. When they had gone only a short distance from Jeta Grove, they disappeared. Not long after seeing these men leave, King Prasenajit said to the Blessed One:

– Affairs of state are pressing. I wish to return to the palace.

The Blessed One said:

– You should know that it is time.

King Prasenajit rose from his seat and withdrew. He commanded his ministers:

– Which way did those two men just take? Seize them at once!

Hearing the king’s command, the ministers immediately pursued and searched for them, but could not discover where they had gone, and so returned to the palace.

At that time, the dragon kings Nanda and Upananda each thought: “We committed no offense against that king, yet he wished to seize and harm us. We should destroy all his people, leaving not a single one alive.”

The dragon kings then thought: “What offense have the people of the kingdom committed? We should seize and destroy the people within the city of Sravasti.” Then they thought again: “What offense have the people of Sravasti committed against us? We should utterly destroy all the officials and attendants in the royal palace.”

The Blessed One knew what the dragon kings were thinking and immediately told Venerable Maudgalyayana:

– You should now save King Prasenajit. Do not allow the dragon kings Nanda and Upananda to harm him.

Maudgalyayana replied:

– Yes, Blessed One!

Maudgalyayana obeyed the Buddha’s instruction, bowed, and withdrew. Above the royal palace, he sat cross-legged, concealing his form. The two dragon kings caused thunder to resound and sent fierce winds and torrential rain upon the royal palace.

At times they rained down tiles and stones, and at times swords and blades; yet before these reached the ground, they became utpala lotuses in midair. The dragon kings then grew even more furious and rained down great mountains upon the palace, but Maudgalyayana transformed them into various foods and drinks. The dragon kings flew into a towering rage and rained down swords and blades, but Maudgalyayana transformed them into exceedingly beautiful garments.

Growing still more furious, the dragon kings rained down fiery sand and stones upon Prasenajit’s palace; but before the sand and stones reached the ground, they became the seven treasures. When King Prasenajit saw the various seven treasures raining down within his palace, he was so delighted and elated that he could not contain himself. He then thought, “Throughout Jambudvipa, no one possesses greater merit than I, apart from the Tathagata.

Why is this? In my household, a single rice plant yields ten dou of grain, and rice cooked with sugarcane juice is exceedingly fragrant and delicious. Now the seven treasures have also rained down upon my palace.

Might I be destined to become a wheel-turning sage king?”

King Prasenajit ordered the palace women to gather the seven treasures. The two dragon kings then said to one another:

“What can this mean today? When we came, we intended to harm King Prasenajit, yet matters have now been transformed in this way. Although we have displayed all our power today, we have been unable to disturb King Prasenajit in the slightest.”

The dragon kings then saw the Venerable Mahamaudgalyayana sitting cross-legged above the palace, upright in body and intent, his body neither leaning nor bending. Upon seeing him, they thought, “This must surely be Maudgalyayana’s doing.”

After the two dragon kings saw Maudgalyayana, they withdrew. Seeing the dragon kings depart, Maudgalyayana relinquished his supernormal power, returned to the Blessed One, bowed, and sat to one side. At that time King Prasenajit thought, “I should not consume these foods and drinks first. I should present them to the Tathagata before partaking of them myself.”

King Prasenajit loaded the precious treasures and various foods and drinks onto carts, went to the Blessed One, and said:

“Yesterday the seven treasures and these foods and drinks rained down from the sky. May the Blessed One kindly accept them.”

At that time Mahamaudgalyayana was not far from the Blessed One. The Buddha told the king:

“Great King, you should now offer the foods, drinks, and seven treasures to Mahamaudgalyayana. Why is this? It is through Maudgalyayana’s kindness that the Great King has come back to life in the land of the sages.”

King Prasenajit said to the Buddha:

“What causes and conditions are there for saying that I have come back to life?”

The Blessed One said:

“Did you not come to Me early this morning intending to hear the Dharma? At that time two others also came to hear the Dharma. You gave rise to this thought: ‘In this kingdom, I am foremost among the noble and eminent, and everyone respects me. But where have these two come from, that upon seeing me they do not rise to welcome me?’”

The king said to the Buddha:

“That is indeed so, Blessed One!”

The Blessed One said:

“They were not human beings, but the dragon kings Nanda and Upananda. Knowing what was in your mind, they said to one another, ‘We have committed no offense against this human king, so why does he instead wish to harm us? We should devise a way to destroy this kingdom.’ Knowing the intentions of the dragon kings, I instructed Maudgalyayana, ‘You should now protect King Prasenajit and not allow the dragons to harm him.’ He obeyed My instruction, concealed his form above the palace, and brought about these transformations.

The dragon kings then became exceedingly furious and rained down sand, tiles, and stones upon the palace; but before they reached the ground, they were transformed into various foods, drinks, garments, and the seven treasures. Because of these causes and conditions, the Great King may be regarded today as having come back to life.”

King Prasenajit was then terrified, and the hairs on his body stood on end. He went forward on his knees before the Tathagata and said to the Buddha:

“May the Blessed One, out of His profound kindness, continue to protect and save my life.”

The king also respectfully addressed the Venerable Maudgalyayana:

“Through the Venerable One’s kindness, may my life be saved.”

The king then spoke this verse:

May the Most Honored One’s life be boundless,

Ever protecting my life,

Delivering me from suffering and dire peril;

Through You, I have escaped calamity.

King Prasenajit then scattered celestial incense and flowers over the Tathagata’s body and said:

“I now offer these seven treasures to the Triple Gem. May they kindly be accepted.”

The king bowed, circumambulated the Buddha three times, and withdrew. The Blessed One then thought, “These four assemblies have become very indolent. They do not listen to the Dharma, do not seek the means to realize it personally, and do not strive to obtain what they have not yet obtained or attain what they have not yet attained. I should now cause the four assemblies to thirst and yearn for the Dharma.”

Without informing the four assemblies and without taking an attendant, the Blessed One disappeared from Jeta’s Grove in the time it takes to bend and extend an arm and arrived in the Heaven of the Thirty-three. When Sakra, Lord of the Devas, saw the Blessed One approaching from afar, he immediately led the assembly of devas forward to welcome Him, bowed, invited Him to take a seat, and said:

“Welcome, Blessed One! It has been a long time since You last came to visit.”

The Blessed One then thought, “I shall now use my supernormal power to conceal my form so that no one will know where I am.”

The Blessed One further thought, “Here in the Heaven of the Thirty-three, I shall manifest a body of immense size.”

At that time, in the celestial Hall of the Excellent Dharma, there was a golden stone one yojana in breadth and extent. The Blessed One sat cross-legged, filling the entire stone. Lady Maya led the celestial maidens to the Blessed One, bowed, sat to one side, and said:

“It has been far too long since I attended upon You. Your coming here today is truly a great blessing. I have yearned and longed to see the Buddha, and only today has the Buddha finally come.”

Lady Maya then bowed and sat to one side. Sakra, Lord of the Devas, also bowed to the Tathagata and sat to one side. When the assemblies of devas saw the Tathagata, the hosts of devas increased there while the hosts of asuras diminished. The Blessed One then gradually expounded wondrous teachings to those assemblies of devas: teachings on generosity, teachings on morality, and teachings on rebirth in heaven; that sensual desire is to be regarded as impure, that lust is defiled and evil, and that renunciation is joyful.

The Blessed One saw that the assemblies had come to listen and that the minds of the devas had opened. He fully expounded to them the teaching invariably proclaimed by all Buddhas, the Blessed Ones: suffering, its arising, its cessation, and the path. While everyone remained seated, their dust and defilements were exhausted, and they attained the pure Dharma-eye. Moreover, eighteen kotis of celestial maidens saw the trace of the path, and thirty-six thousand devas attained the pure Dharma-eye. Lady Maya then rose from her seat, bowed, and returned to her palace. Sakra, Lord of the Devas, said to the Buddha:

“What food should I now prepare for the Tathagata? Should I use food from the human realm or the naturally manifested food of heaven?”

The Blessed One said:

“You should prepare food from the human realm for the Tathagata. Why is this? My body was born in the human realm, grew up in the human realm, and attained Buddhahood in the human realm.”

Sakra, Lord of the Devas, said to the Buddha:

“Yes, Blessed One!”

Sakra, Lord of the Devas, again said to the Buddha:

“Should I observe celestial time or human time?”

The Blessed One said:

“Observe human time.”

“Yes, Blessed One.”

Sakra, Lord of the Devas, then took food from the human realm and, observing human time, prepared a meal for the Tathagata.

The devas of the Heaven of the Thirty-three then said to one another:

“Today we have seen the Tathagata eating rice throughout the entire day.”

The Blessed One then thought, “I should now enter the Suchness samadhi, causing the devas to come when I wish them to come and to withdraw when I wish them to withdraw.” The Blessed One then entered this samadhi, causing the devas to come and go at the appropriate times.

The four assemblies in the human realm had not seen the Tathagata for a long time. They went to the Venerable Ananda and said:

“Where is the Tathagata now? We yearn to see Him.”

The Venerable Ananda replied:

– We also do not know where the Tathagata is.

At that time, King Prasenajit and King Udayana went to Ananda and asked him:

– Where is the Tathagata today?

The Venerable Ananda replied:

– Great Kings! I too do not know where the Tathagata is.

The two kings longed to see the Tathagata and were overcome with anguish. Then the ministers went to King Udayana and asked:

– What illness afflicts you now?

The king replied:

– I have now fallen ill from grief and anxiety.

The ministers asked the king:

– Why have grief and anxiety made you ill?

The king replied:

– Because I cannot see the Tathagata. If I do not see the Tathagata, I shall die!

The ministers then thought, "What means can we use to keep King Udayana from dying? We should make an image of the Tathagata."

The ministers said to the king:

– We wish to make an image that may be revered, attended upon, and venerated.

Upon hearing this, the king was so filled with joy and delight that he could not contain himself. He said to the ministers:

– Excellent! What you have said is very good!

The ministers asked the king what precious material should be used to make the image of the Tathagata. The king immediately commanded the skilled artisans of the realm:

– I now wish to have an image made.

The skilled artisans replied:

– As you command, Great King!

King Udayana then had an image of the Tathagata, five feet tall, made from ox-head sandalwood.

King Prasenajit heard that King Udayana had made a five-foot-tall image of the Buddha as an offering. King Prasenajit immediately summoned the skilled artisans of his realm and told them:

– I now wish to have an image of the Tathagata made. You must complete it at once!

King Prasenajit thought, "What precious material should be used to make the image of the Tathagata?" A moment later he thought again, "The Tathagata's body is golden, like celestial gold; therefore, gold should be used to make the image of the Tathagata."

King Prasenajit had a five-foot-tall image of the Tathagata made entirely of purple-gold. These were the first two images of the Tathagata in Jambudvipa. At that time, the fourfold assembly went to the Venerable Ananda and said:

– We thirst for and revere the Tathagata, and we long to visit him. Where is the Tathagata now?

Ananda replied:

– We too do not know where the Tathagata is. But let us now go to Anuruddha and ask him about this matter. Why is that? The Venerable Anuruddha is foremost in the divine eye, which is pure and free from defilement. With his divine eye, he can see a thousand worlds, two thousand worlds, and the three-thousandfold great-thousand world-system. He will be able to see and know.

The fourfold assembly went with Ananda to the Venerable Anuruddha and said to him:

– This fourfold assembly has come to me and asked:

"Where is the Blessed One today?" We beseech you, Venerable One, to use your divine eye to see where the Tathagata is.

The Venerable Anuruddha said:

– Please wait. I shall now look to see exactly where the Tathagata is.

Anuruddha then straightened his body, composed his mind, and fixed his mindfulness before him. With his divine eye he surveyed Jambudvipa but did not see the Tathagata. He again used his divine eye to survey Godaniya, Purvavideha, and Uttarakuru, but did not see him.

He then surveyed the Heaven of the Four Great Kings, the Heaven of the Thirty-three, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Creation, the Heaven of Mastery over the Creations of Others, and even the Brahma Heaven, but nowhere did he see him. He further surveyed a thousand Jambudvipas, a thousand Godaniyas, a thousand Uttarakurus, a thousand Purvavidehas, a thousand Heavens of the Four Great Kings, a thousand Yama Heavens, a thousand Tusita Heavens, a thousand Heavens of Delight in Creation, a thousand Heavens of Mastery over the Creations of Others, and a thousand Brahma Heavens, but did not see the Tathagata.

He then surveyed the three-thousandfold great-thousand world-system but did not see him.

The Venerable Anuruddha immediately rose from his seat and said to the Venerable Ananda:

– I have now surveyed the three-thousandfold great-thousand world-system, but I have not seen him.

Then Ananda and the fourfold assembly stood silently. Ananda thought, "Surely the Tathagata has not entered nirvana?"

At that time, the devas of the Heaven of the Thirty-three said to one another:

– We rejoice in having obtained this excellent benefit. May the seven Buddhas always appear in the world, so that devas and human beings may receive abundant benefit.

Some devas said:

– Let alone seven Buddhas; even if there were only six Buddhas, that would be very good.

Other devas said:

– Let there be only five Buddhas.

Some devas spoke of four Buddhas, others of three Buddhas, and still others of two Buddhas appearing in the world, bringing abundant benefit.

Sakra, Lord of the Devas, said to them:

– Let alone seven Buddhas, or even two Buddhas. If only the Buddha Sakyamuni of today would long remain in the world, abundant benefit would be gained.

At that time, whenever the Tathagata wished the devas to come, they immediately came; whenever he wished them to depart, they immediately departed. Then the devas of the Heaven of the Thirty-three said to one another:

– Why does the Tathagata eat only once each day?

Sakra, Lord of the Devas, said to the devas of the Heaven of the Thirty-three:

– The Tathagata now eats according to human time, not according to celestial time.

After three months had passed, the Blessed One thought, "The members of the fourfold assembly in Jambudvipa have not seen me for a long time and greatly yearn for me. I should now relinquish my spiritual concealment so that the sravakas may know that the Tathagata is in the Heaven of the Thirty-three."

The Blessed One then relinquished his spiritual concealment. The Venerable Ananda went to the Venerable Anuruddha and said:

– The fourfold assembly now thirsts and longs greatly to see the Tathagata. Surely the Tathagata has not passed into nirvana?

Anuruddha said to Ananda:

– Last night a deva came to me and said that the Tathagata was in the Hall of the Good Dharma in the Heaven of the Thirty-three. Now please wait. I shall look to see where the Tathagata is.

The Venerable Anuruddha then sat cross-legged, straightened his body, composed his mind, and remained mentally unmoving. With his divine eye he surveyed the Heaven of the Thirty-three and saw the Blessed One seated upon a square stone one yojana across. Anuruddha then emerged from samadhi and told Ananda:

– The Tathagata is now in the Heaven of the Thirty-three, teaching the Dharma to his mother.

The Venerable Ananda and the fourfold assembly were so joyful and delighted that they could not contain themselves. Ananda asked the fourfold assembly:

– Who is able to undertake the journey to the Heaven of the Thirty-three to inquire after the Tathagata?

The Venerable Anuruddha said:

– The Venerable Maudgalyayana is foremost in spiritual powers. May he use his spiritual power to visit the Tathagata and inquire after him.

The fourfold assembly then said to the Venerable Maudgalyayana:

– Today the Tathagata is in the Heaven of the Thirty-three. We beseech you, Venerable One, to convey the names of the members of the fourfold assembly and inquire after the Tathagata on their behalf. Please also report this matter to the Tathagata: "The Blessed One was born and raised in Jambudvipa and attained the Way in this world. May he graciously manifest his awe-inspiring spiritual power and return to the human world."

Maudgalyayana said:

– Very well, worthy ones!

Having accepted the request of the fourfold assembly, Maudgalyayana ascended to the Heaven of the Thirty-three in the time it takes to bend or extend an arm and arrived where the Tathagata was. Sakra, Lord of the Devas, and the devas of the Heaven of the Thirty-three saw Maudgalyayana approaching from afar. Each of the devas thought, "This must be an emissary of the Sangha, like an emissary of the kings." Then all the devas rose and went forward to welcome him.

– Welcome, Venerable One!

From afar, the Venerable Maudgalyayana saw the Blessed One teaching the Dharma to an innumerable assembly. Seeing this, he thought, "Even here in this heavenly realm, the Blessed One is surrounded by bustle and noise." Maudgalyayana went before the Blessed One, bowed reverently, and stood to one side. He then said to the Buddha:

– Blessed One! The fourfold assembly inquires whether the Tathagata is healthy, at ease, and comfortable.

The Venerable One then reported this matter:

– The Tathagata was born and raised in Jambudvipa and attained the Way in this world. We beseech the Blessed One to return to the human world. The fourfold assembly thirsts and longs to see the Blessed One.

The Blessed One said:

– May the fourfold assembly advance in cultivating the path without weariness. What do you think, Maudgalyayana? Has the fourfold assembly grown weary in traveling and teaching? Are they free from disputes? Have heterodox ascetics caused them any disturbance?

Maudgalyayana replied:

– The fourfold assembly practices the path without weariness.

– But Moggallana! Just now you thought that the Tathagata here was also troubled. That is not so. Why is this? My time for teaching the Dharma is not long. If I wish the devas to come, they immediately come; if I wish the devas not to come, they immediately do not come. Moggallana! Return to the human world. Seven days from now, the Tathagata will arrive beside the great lake in the land of Sankasya.

At that time, in the time it takes to bend and extend an arm, Moggallana returned to the city of Sravasti, to Jeta Grove in Anathapindika's Park. He went before the fourfold assembly and said:

– Worthy ones, you should know! Seven days from now, the Tathagata will descend to Jambudvipa beside the great lake at Sankasya.

When the fourfold assembly heard this, they rejoiced exceedingly and could not contain themselves. King Prasenajit, King Udayana, King Ajatasatru, King Udayana, and King Bimbisara heard that seven days from then the Tathagata would arrive beside the great lake at Sankasya, and they rejoiced exceedingly, unable to contain themselves. At that time, the people of Vaisali, the Sakyas of Kapilavastu, and the people of Kauśambi heard that the Tathagata would arrive in the land of Jambudvipa, and they rejoiced exceedingly, unable to contain themselves.

King Prasenajit then assembled the four divisions of his army and went to the lake, wishing to see the Blessed One. All five kings assembled their troops and went to the Blessed One's location, wishing to pay their respects to the Tathagata. The Sakya people of Kapilavastu all went to the Blessed One's location.

The fourfold assembly likewise went to the Blessed One's location, wishing to see the Tathagata.

Precisely seven days later, Sakra, Lord of the Devas, said to the deva prince Isvara:

– Now, from the summit of Mount Sumeru to the lake at Sankasya, make three roads, and observe how the Tathagata will reach the land of Jambudvipa without employing supernatural powers.

The deva prince Isvara replied:

– Excellent. They shall be completed at the proper time.

The deva prince Isvara then manifested three roads made of gold, silver, and crystal. The golden road was in the center, the silver road on one side, and the crystal road on the other; he also manifested golden trees. At that very time, wondrous and honored devas came throughout the seven days to hear the Dharma. The Blessed One then taught the Dharma to the many tens of millions in the assembly surrounding him before and behind, expounding the suffering of the five flourishing skandhas. What are the five? They are form, feeling, perception, formations, and consciousness. What is the skandha of form? It is the body composed of the four great elements and the form created by the four great elements; this is called the skandha of form.

What is called the skandha of feeling? It comprises painful feeling, pleasant feeling, and feeling that is neither painful nor pleasant; this is called the skandha of feeling.

What is called the skandha of perception? It is the conjunction of the three times; this is called the skandha of perception.

What is called the skandha of formations? It comprises bodily formations, verbal formations, and mental formations; this is called the skandha of formations.

What is called the skandha of consciousness? It comprises eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness; this is called the skandha of consciousness.

What is called form? Cold is form, heat is form, hunger is form, and thirst is form.

What is called feeling? Feeling is called sensing. What does one sense? One senses pain, senses pleasure, and senses what is neither painful nor pleasant; this is called sensing.

What is called perception? Perception is also knowing. One knows blue, yellow, white, and black, and knows pain and pleasure; therefore it is called knowing.

What is called formation? A formation is so called because it can bring something to completion. What does it bring to completion? It may bring an evil deed to completion, or it may bring a wholesome deed to completion; therefore it is called formation.

What is called consciousness? It knows and distinguishes right from wrong and also knows the various flavors; this is called consciousness.

Deva princes, you should know that when these five flourishing skandhas exist, one knows that there are the three evil destinies, the deva realm, and the human realm. When these five flourishing skandhas cease, one immediately knows that there is the path to nirvana.

When this Dharma was taught, sixty thousand devas attained the purified Dharma-eye. After the Blessed One had taught the Dharma to the devas, he rose from his seat, went to the summit of Mount Sumeru, and spoke this verse:

You should diligently train

In regard to the Buddha, Dharma, and Sangha;

You should extinguish the path of death,

As one tames an elephant.

If one abides in this Dharma

Without any indolence,

One will bring birth and death to an end

And have no further source of suffering.

After the Blessed One had spoken this verse, he proceeded onto the central road. Brahma was then on the silver road to the Blessed One's right, while Sakra, Lord of the Devas, was beside him on the crystal road. The devas in the sky scattered flowers, burned incense, and performed music to delight the Tathagata.

At that time, the bhiksuni Utpalavarna heard that the Tathagata would arrive that day beside the great lake at Sankasya. Having heard this, she thought: "The fourfold assembly, the kings, the great ministers, and the people of the realm will all be there. It would not be fitting for me to go there in the ordinary manner. I shall transform myself into a wheel-turning sage king and go to see the Blessed One." The bhiksuni Utpalavarna then concealed her form and transformed herself into a wheel-turning sage king, complete with the seven treasures. The seven treasures were the precious wheel, precious elephant, precious horse, precious jewel, precious queen, precious general, and precious treasurer. These were the seven treasures.

At that time, the Venerable Subhuti was on Mount Grdhrakuta near the city of Rajagrha, mending his robe on one side of the mountain. Subhuti heard that the Blessed One would arrive that day in the land of Jambudvipa and that the fourfold assembly was going to see him. He then thought: "I should now go to inquire after and pay homage to the Tathagata." The Venerable Subhuti immediately set aside his robe-mending, rose from his seat, and placed his right foot upon the ground. He then thought again: "What is the body of the Tathagata? Is the Blessed One the eye, ear, nose, tongue, body, or mind? Is the one whom people go to see earth, water, wind, or fire?" All dharmas are entirely empty and quiescent, uncreated and unproduced. As stated in the Blessed One's verse:

"If one wishes to pay homage to the Buddha

And to the Supremely Victorious Ones,

One should contemplate the various skandhas, dhatus, and ayatanas

As all being impermanent.

The Buddhas of the distant past

And the Buddhas of the future,

As well as the Buddha presently here—

All are impermanent.

If one wishes to pay homage to the Buddhas

Of the past and the future,

And to the Buddha in the present,

One should contemplate the emptiness of dharmas.

If one wishes to pay homage to the Buddhas

Of the past and the future,

Together with the Buddhas of the present,

One should contemplate non-self.

"Here there is no self, no life-principle, no person, and no creator. Nor is there any form or appearance, though there is teaching and transmission. All dharmas are empty and quiescent. What is the self? The self has no master. I now take refuge in the true assemblage of Dharma."

The Venerable Subhuti then returned to his seat and continued mending his robe. At that time, the bhiksuni Utpalavarna, in the form of a wheel-turning sage king, led the seven treasures to the Blessed One's location.

When the five kings saw the wheel-turning sage king approaching from afar, they rejoiced exceedingly and could not contain themselves. They said to one another:

– How extraordinary! Two precious treasures have appeared in the world: the Tathagata and a wheel-turning sage king.

The Blessed One then led many tens of thousands of devas down from the summit of Mount Sumeru to the lake. When the Blessed One raised his foot and set it upon the earth, this trichiliocosm shook in six ways. The manifested wheel-turning sage king then gradually approached the Blessed One, and the kings of the smaller realms and the people all moved aside. Knowing that she had drawn near to the Blessed One, the manifested wheel-turning sage king immediately resumed her original form as a bhiksuni and bowed at the Blessed One's feet. When the five kings saw this, they cried out in dismay and said to one another:

– Today we have truly been remiss. We should have been the first to see the Tathagata, but now this bhiksuni has seen him before us.

The bhiksuni then approached the Blessed One, bowed at his feet, and said to the Buddha:

– I now pay homage to the Supremely Victorious One! Today I have been the first to pay my respects. I, the bhiksuni Utpalavarna, am a disciple of the Tathagata.

The Blessed One then addressed Utpalavarna in verse:

Through wholesome karma, you paid homage first;

None has surpassed you in being foremost.

The liberation gates of emptiness and signlessness—

This is the meaning of paying homage to the Buddha.

If one wishes to pay homage to the Buddhas

Of the future and the past,

One should contemplate the empty and signless nature of dharmas;

This is the meaning of paying homage to the Buddha.

At that time, the five kings and an innumerable multitude of people approached the Blessed One and announced their names:

– I am Prasenajit, king of the land of Kasi. I am Udayana, king of the land of the Vajjis. I am Acala, lord of the people of the Five Cities. I am Udayana, lord of the Southern Sea. I am Bimbisara, king of the land of Magadha.

At that time, eleven Na-thuat groups of people assembled, together with the most highly esteemed elders of the fourfold assembly. One thousand two hundred people came to the Blessed One, bowed down, and stood to one side.

Then King Udayana held in his hands the image made of ox-head sandalwood and addressed the Tathagata in verse:

Now I wish to ask,

O Compassionate One who protects all:

What merits shall be gained

By one who makes an image of the Buddha?

The Blessed One replied in verse:

– Great King, listen now

As I explain this matter in brief.

The merits of one who makes an image of the Buddha

I shall now briefly proclaim.

At first, the faculty of sight will not be impaired;

Later, one will also attain the divine eye.

White and black will be seen distinctly—

Such is the virtue of making an image of the Buddha.

The body will be complete and whole,

The mind upright and free from delusion,

And one's power will surpass that of ordinary people.

One who makes an image of the Buddha

Will never enter the evil destinies,

But will certainly be reborn in heaven

And there become a heavenly king—

Such is the merit of making an image of the Buddha.

Its other merits cannot be enumerated;

This merit is inconceivable.

One's renown will spread throughout the four directions—

Such is the merit of making an image of the Buddha.

Excellent! Excellent! Great King, you have brought abundant benefit, for which devas and human beings are grateful.

At that time, King Udayana was so exceedingly joyful that he could not contain himself.

The Blessed One expounded wondrous teachings to the fourfold assembly and the five kings. These teachings concerned generosity, morality, and rebirth in heaven; he taught that sensual desire is impure perception, that the outflows are a great affliction, and that renunciation is sublime.

At that time, the Blessed One knew that the minds of the fourfold assembly had opened. He then fully taught them the Dharma that all Buddhas, the Blessed Ones, always proclaim: suffering, its origin, its cessation, and the path. At that very seat, more than sixty thousand devas and human beings were cleansed of all dust and defilement and attained the pure Dharma-eye.

Then the five kings said to the Blessed One:

– This place possesses subtle and wondrous merit; it is truly sacred ground. The Tathagata has just descended from Tusita Heaven to teach the Dharma here. We now wish to establish a monument upon this ground so that it may endure forever without decay.

The Blessed One said:

– Five Great Kings! Erect a sacred temple upon this ground, and you will forever enjoy merit that will never be lost or ruined.

The kings replied:

– How should the sacred temple be constructed?

Then the Blessed One extended his right hand, and a Buddha monastery emerged from beneath the earth.

Kasyapa looked at the five kings and said:

– If you wish to construct a sacred temple, take this as your model.

The five kings then erected a great sacred temple at that place. The Blessed One said to the bhiksus:

– In the past, Tathagatas as numerous as the sands of the Ganges, together with their retinues, whether large or small, were no different from what is seen today. Likewise, the Buddhas, the Blessed Ones, of the future, together with their retinues, whether large or small, will be no different from what is seen today.

This sutra is now entitled “The Dharma Origin of the Journey to Heaven.” Thus, bhiksus, you should train in this teaching.

When the fourfold assembly and the five kings had heard the Buddha's teaching, they rejoiced and respectfully put it into practice.