增壹阿含經

XXXVIII. THE CHAPTER ON POWERS (2)

7. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha, on Mount Gridhrakuta, together with a great assembly of five hundred bhikkhus.

At that time, the Blessed One addressed the bhikkhus:

“Do you see this Vulture Peak?”

The bhikkhus replied:

“Yes, Blessed One, we see it.”

“You should know that in the distant past this mountain had another name, unlike its present one. Do you also see Mount Guangpu?”

The bhikkhus replied:

“Yes, Blessed One, we see it.”

“You should know that in the distant past this mountain also had another name, unlike its present one. Do you see Mount Baishan?”

The bhikkhus replied:

“Yes, Blessed One, we see it.”

“In the distant past this mountain also had another name, unlike its present one. Do you see this Mount Fuzhong?”

The bhikkhus replied:

“Yes, Blessed One, we see it.”

“Do you see this Mount of the Sages’ Grotto?”

The bhikkhus replied:

“Yes, Blessed One, we see it.”

“Since the distant past, this mountain alone has always borne this name and has had no other. Why is this? This Mountain of the Sages has always been inhabited by bodhisattvas possessing supernormal powers, arhats who have attained the Way, and sages. Pratyekabuddhas have also wandered here. I shall now speak the names of the Pratyekabuddhas. Listen carefully and reflect well.

“There were Pratyekabuddhas named Arita, Varita, Shen Di Chong, Shanguan, Jiujing, Tongming, Wugou, Di She Nian Guan, Wumie Wuxing, Sheng Zuisheng, Jida, Jilei, and Dianguangming. Bhikkhus, before the Tathagata appeared, five hundred Pratyekabuddhas dwelt on this mountain. When the Tathagata was in Tusita Heaven and was about to descend and take birth, a deity of the Pure Abodes came here in person to announce it, commanding that the Buddha-land throughout the world be purified. Two years later, the Tathagata would appear in the world. After hearing the celestial being’s words, the Pratyekabuddhas flew into the sky and spoke this verse:

“At that time, while remaining in the air, the Pratyekabuddhas cremated their own bodies and entered nirvana. Why was this? Because two who bear the title ‘Buddha’ do not exist in the world at the same time, they passed into extinction. In a caravan of merchants there are not two guides; in one country there are not two kings; and in a single Buddha-realm there are not two who bear that title. Why is this?

“In the distant past, in this city of Rajagriha, there was a king named Xiyi who constantly contemplated the suffering of the hells and also recollected the suffering of hungry ghosts and animals. The king then thought, ‘I constantly recollect the suffering of hell-beings, hungry ghosts, and animals. I must not enter these three evil destinies again. I should relinquish the royal throne, my wife and children, and my servants, and with steadfast faith leave the household life to train in the Way.’

“King Xiyi, weary of suffering, immediately relinquished his throne, shaved off his beard and hair, donned the three Dharma robes, and left the household life to train in the Way. Dwelling in a secluded place, he restrained himself and contemplated the five aggregates subject to clinging, observing their impermanence. He understood: ‘This is form, this is the arising of form, and this is the cessation of form.’ Feeling, perception, formations, and consciousness were likewise all impermanent. While contemplating the five aggregates subject to clinging, he saw that all phenomena capable of arising are phenomena subject to cessation. Having completed this contemplation, he later became a Pratyekabuddha. Upon attaining the fruit of Pratyekabuddhahood, the Pratyekabuddha Xiyi spoke this verse:

“That Pratyekabuddha then dwelt upon the Mountain of the Sages.

“Bhikkhus, you should know that through this means it may be understood that this mountain has always been inhabited by bodhisattvas, accomplished persons who have attained the Way and freely wield supernormal powers, and sages training in the Way. It is therefore called the Mountain of the Sages and has no other name. Before the Tathagata appeared in the world, devas often came to this Mountain of the Sages to pay homage.

Why? The mountain was inhabited entirely by accomplished persons, without others mingling among them. When the Buddha Maitreya descends into the world, the names of all mountains will change, but this Mountain of the Sages will have no other name.

Throughout this Fortunate Eon, its name will likewise remain unchanged. Bhikkhus, you should draw near to this mountain and attend upon it with reverence; you will thereby increase your merits. Thus, bhikkhus, you should train yourselves.”

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.

8. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“You should remain intently mindful and cultivate yourselves properly. What does it mean to remain intently mindful? Here, bhikkhus, when walking, one knows that one is walking. In every deportment and movement—advancing or stopping, bending or stretching, lowering or raising the head, putting on robes, sleeping or resting, waking, speaking or remaining silent—one knows the proper occasion. If a bhikkhu’s mind is focused and upright, an influx of sensual desire that has not yet arisen will not arise, and one that has arisen will cease; an influx of existence that has not yet arisen will not arise, and one that has arisen will cease; an influx of ignorance that has not yet arisen will not arise, and one that has arisen will cease.

“If one remains intently mindful and discerns the six sense bases, one will never fall into an evil destiny. What are the six sense bases that lead to an evil destiny? When the eye observes a form, whether beautiful or ugly, one delights upon seeing the beautiful and is displeased upon seeing the ugly. When the ear hears a sound, whether pleasant or unpleasant, one delights upon hearing the pleasant and is displeased upon hearing the unpleasant. The nose, tongue, body, and mind are likewise.

“It is as if there were six kinds of creatures—a dog, a jackal, a monkey, a fish, a snake, and a bird—each with a different nature. Suppose a person tied them together with a cord, fastened them all in one place, and then released them. Each of the six would follow its own disposition: the dog would want to run to a village, the jackal to a cemetery, the fish into the water, the monkey into the mountain forest, the snake into a hole, and the bird into the sky. Each of these six creatures has a different disposition. If a person bound these six creatures in one place so that they could not run east, west, south, or north, then although they would still move about, they could not leave that place.

“The six sense faculties are likewise, each attending to a different object and making distinct observations of what is good or bad. Bhikkhus, you should bind these six faculties and establish them in one place. Therefore, bhikkhus, remain diligently mindful and let your minds not become confused. Then Mara the Evil One will never find an opportunity, and your merits will be perfected. Therefore, bhikkhus, maintain complete mindfulness of the faculties and attain one of two fruits: in this very life, the fruit of non-returning or the fruit of arhatship. Thus, bhikkhus, you should train yourselves.”

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.

9. Thus have I heard:

At one time, the Buddha was staying in the Deer Park in the country of Varanasi, together with a great assembly of five hundred bhikkhus.

At that time, the Blessed One addressed the bhikkhus:

“You should contemplate the perception of impermanence and extensively cultivate the perception of impermanence. Having contemplated and extensively cultivated it, you will abandon craving for sensual pleasure, craving for form, and craving for the formless; you will sever the fetters of conceit and ignorance. Why is this?

“Long ago, in the distant past, there was a Pratyekabuddha named Shanmu. He had handsome features, a face like the color of peach blossoms upon which one could gaze without weariness, breath fragrant as lotus flowers, and a body scented with sandalwood. When it was time for alms, the Pratyekabuddha Shanmu donned his robe, took his bowl, and entered Varanasi to beg for food. In due course he reached the house of a great elder and silently stood outside the gate.

“The elder’s daughter saw the ascetic standing outside. He was incomparably handsome, with extraordinary features rarely seen in the world; his breath carried the fragrance of lotuses and his body the scent of sandalwood. Desire arose in her, and she said to the bhikkhu:

“‘Venerable sir, you are handsome, with a face like peach blossoms, a rarity in this world. Though I am a woman, I too am beautiful. We should unite with one another. My household possesses abundant jewels and immeasurable wealth, whereas the life of a samana is truly difficult.’

“The Pratyekabuddha asked:

“‘Young woman, to what are you now attached?’

“The elder’s daughter replied:

“‘I am especially attracted to your eyes. Your breath also carries the fragrance of lotuses, and your body smells of sandalwood.’

“The Pratyekabuddha extended his left hand, plucked out an eye with his right hand, placed it in his palm, and said:

“‘Here is the lovely eye! Young woman, to what are you attached now? Like a boil, there is nothing lovable about it. This eye oozes impure fluids. You should know that the face is like floating foam, without solidity; it is illusory and unreal, deceiving the people of the world. The eyes, ears, nose, tongue, body, and mind are all without solidity, deceptive and untrue. The mouth is a place from which impure phlegm and saliva are spat, and within it are only white bones. The body is an object of suffering, a phenomenon subject to decay and cessation; it constantly contains foul substances and is infested by worms. It resembles a painted vase filled with impurities. Young woman, to what are you attached today?

“‘Therefore, focus your mind and reflect that these phenomena are illusory and unreal. If you contemplate the impermanence of the eye and forms, your desirous thoughts and attachments will naturally disappear. The ears, nose, tongue, body, and mind are all likewise impermanent. Having reflected in this way, thoughts of desire will naturally be eliminated. By contemplating the six sense bases, desirous perception will cease.’

“The elder’s daughter was frightened. She immediately approached, bowed to the Pratyekabuddha, and said:

“‘From this day onward, I will correct my faults and cultivate goodness, never again giving rise to desirous thoughts. I humbly ask you to accept my repentance.’

“She spoke thus two or three times. The Pratyekabuddha said:

“‘Enough, enough, young woman! This was not your fault. It was my own former karma that caused me to receive such a body, thereby arousing feelings of desire in others. Look closely at this eye. This eye is not me, nor do I exist because of it. It was not created by me, nor was it made by another. Arising where previously it did not exist, once present it must decay. It is neither the past life, the present life, nor the future life, but arises entirely through the convergence of causes and conditions.

“‘The convergence of causes and conditions means: conditioned by this, that exists; when this arises, that arises; when this is absent, that is absent; when this ceases, that ceases. The eyes, ears, nose, tongue, body, and mind are likewise, and all are empty and quiescent. Therefore, young woman, do not become attached to the eye or forms. By not becoming attached to forms, you will reach a state of security and no longer have sensual desire. Thus should you train yourself.’

“After teaching the young woman the four aspects of impermanence, the Pratyekabuddha flew into the sky, manifested the eighteen supernormal transformations, and returned to his dwelling. The young woman contemplated the eyes, ears, nose, tongue, body, and mind and saw that ultimately there was nothing there. She then retired to a secluded place and reflected upon this Dharma. She further contemplated that the six faculties had no sovereign and attained the four immeasurable states of mind—loving-kindness, compassion, sympathetic joy, and equanimity. When her body broke up and her life ended, she was reborn in the Brahma Heaven.

“Bhikkhus, you should know that if you contemplate and extensively cultivate the perception of impermanence, you will completely abandon craving for sensual pleasure, craving for form, and craving for the formless, while conceit and ignorance will be entirely eliminated. Therefore, bhikkhus, you should train yourselves in this way.”

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.

10. Thus have I heard:

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

At that time, King Prasenajit told his charioteer:

“Prepare the feather-canopied chariot. I wish to go out sightseeing.”

Obeying the king’s command, the charioteer prepared the chariot, approached the king, and reported:

“The feather-canopied chariot is ready. May the king know that the time has come.”

King Prasenajit ordered him to drive out of the city of Sravasti. Upon reaching a pleasure garden, the king saw that the trees were utterly still, without a single sound or human figure, silent, empty, and secluded. Seeing this, he suddenly remembered the Tathagata’s teaching concerning the root of all phenomena. At that time, an attendant stood fanning the king. The king said:

“This orchard and its trees are without sound or human presence; it is silent, empty, and secluded. I would like to invite the Blessed One, the Worthy One, the Perfectly and Fully Awakened One, to come and wander here. Yet I do not know where the Tathagata is now, and I wish to visit him.”

The attendant replied:

“There is a Sakyan village called Ludang. The Tathagata is presently wandering there.”

King Prasenajit asked:

“How far is Ludang from here?”

The attendant replied:

“The Tathagata’s dwelling is not far from here, about three yojanas by road.”

King Prasenajit said:

“Quickly bring the feather-canopied chariot. I wish to see the Tathagata.”

Obeying the king’s command, the attendant immediately prepared the chariot and reported:

“The chariot is now ready. May the king know that the time has come.”

The king mounted the chariot and traveled to that village. At that time, the community of bhikkhus was practicing walking meditation in the open air. The king alighted, approached the bhikkhus, bowed, and stood to one side. He asked them:

“Where is the Tathagata? I wish to see him.”

The bhikkhus replied:

“The Blessed One is in the assembly hall. Go and see him; there is no difficulty.”

The king walked slowly, lifting his feet without making a sound. He looked back at his attendant, who thought, “The king now wishes to see the Blessed One alone. I should remain here.” The king then went alone to the Blessed One.

With his divine eye, the Blessed One saw King Prasenajit standing outside the door, so he arose and opened it for him. Upon seeing the Blessed One, the king bowed and stated his name and lineage three times:

“I am King Prasenajit.”

The Blessed One said:

“You are now a king, while I am of the Sakyan clan and have left the household life to train in the Way.”

The king said:

“I humbly pray that the Blessed One may live for an immeasurably long time, so that devas and humans may dwell in security.”

The Blessed One replied:

“May the great king enjoy immeasurable longevity and govern the people according to the true Dharma, not through what is contrary to Dharma. Those who govern according to Dharma are reborn after death among the devas in a good destination. Their names remain immortal, and people will pass down the saying, ‘Long ago there was a king who governed his people according to Dharma and never oppressed them.’ The people of the country will all praise the king’s merits and remember them without forgetting.

In heaven, the king’s body will gain six meritorious qualities. What are the six? Celestial lifespan, celestial beauty, celestial bliss, celestial supernormal powers, celestial majesty, and celestial radiance.

Therefore, great king, govern according to Dharma and not contrary to Dharma.... Because I now possess these merits, people pay homage and reverence to me.”

The king said to the Buddha:

“The Tathagata’s merits make him worthy of people’s homage.”

The Blessed One asked:

“Why do you now say that the Tathagata is worthy of people’s homage?”

The king replied:

“The Tathagata possesses six merits and is therefore worthy of homage. What are the six? The Tathagata’s true Dharma is most harmonious and gentle and is practiced by the wise. This is the Tathagata’s first merit.

“Furthermore, the Tathagata’s noble Sangha is exceedingly harmonious and has perfected every Dharma: perfected virtue, perfected wisdom, perfected liberation, and perfected knowledge and vision of liberation. The noble Sangha consists of the four pairs and eight classes of persons. This is the Tathagata’s noble Sangha, worthy of reverence and esteem, the great field of merit for the world. This is the Tathagata’s second merit.

“Furthermore, all four assemblies of the Tathagata study and practice the teachings that ought to be practiced and no longer trouble the Tathagata. This is the Tathagata’s third merit.

“Furthermore, Blessed One, I have seen highly gifted and peerless members of the ksatriya, brahmin, householder, and samana classes gather for debate, saying, ‘Let us bring this argument and question the Tathagata. If the samana Gautama cannot answer it, this will be his fault. If he answers it, we shall praise his skill.’ Then members of these four classes approach the Blessed One to question him, while some remain silent. The Blessed One teaches them the Dharma. After hearing the Dharma, no one asks anything further, much less seeks to debate. They all accept the Tathagata as their teacher. This is the fourth merit.

“Furthermore, those who hold the sixty-two false views deceive the world and fail to understand the true Dharma, thereby arriving at delusion. Yet the Blessed One can eliminate these deeds rooted in wrong view and cause such people to cultivate right view. This is the Tathagata’s fifth merit.

“Furthermore, when beings who have committed evil through body, speech, and mind recollect the Tathagata’s merits at the time of death, they immediately escape the three evil destinies and are reborn among the devas. Even an exceedingly evil person may be born in heaven. This is the Tathagata’s sixth merit. All beings who see the Tathagata give rise to reverence and make offerings.”

The Blessed One said:

“Excellent, excellent! Before the Tathagata, the great king has been able to utter a lion’s roar proclaiming the Tathagata’s merits. Therefore, great king, you should constantly recollect the Tathagata. Thus, great king, you should train yourself.”

The Blessed One then taught the king a subtle and wondrous Dharma, causing him to rejoice. After hearing the Buddha’s teaching, the great king rose from his seat, bowed, and departed. Not long afterward, the Buddha addressed the bhikkhus:

“You should preserve and honor this teaching and recite it well. Why? These are the words of King Prasenajit. You should also expound their meaning widely to the four assemblies. Thus, bhikkhus, you should train yourselves.”

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.

11. Thus have I heard:

At one time, the Buddha was staying in the city of Rajagriha, in the Bamboo Grove at Karandaka Park, together with a great assembly of five hundred bhikkhus.

At that time, King Ajatasatru told his ministers:

“Tomorrow, prepare the feather-canopied chariot. I wish to see the Blessed One.”

Obeying the king’s command, the ministers prepared the chariot and reported:

“The royal carriage is ready. May the king know that the time has come.”

The king mounted the feather-canopied chariot, traveled to the Blessed One, bowed, and sat to one side. King Ajatasatru then said to the Blessed One:

“I humbly pray that the Blessed One will accept my invitation to spend the ninety-day rains retreat in the city of Rajagriha.”

The Blessed One silently accepted. Seeing that the Blessed One had accepted his invitation through silence, the king rose from his seat, bowed, and departed. King Ajatasatru then offered robes, food and drink, bedding, and medicine at the appropriate times.

At that time, malevolent spirits flourished in the city of Vaisali, and countless people died—as many as one hundred in a single day. Spirits and raksasas filled the city. People’s faces turned yellow, and after three or four days they died. Terrified, the people of Vaisali gathered in one place and discussed the matter:

“This great city is exceedingly prosperous, and its people are wealthy and enjoy boundless happiness, like those dwelling in Sakra’s abode. Yet today it is afflicted by spirits. Soon everyone will be dead, and the city will become desolate like a mountain wilderness. Who possesses the spiritual virtue to eliminate this calamity?”

They said to one another:

“We have heard that wherever the samana Gautama goes, evil spirits cannot approach and cause harm. If the Tathagata came here, these spirits would scatter and flee. But today the Blessed One is in Rajagriha receiving offerings from Ajatasatru. We fear he will not come here to wander and teach.”

Someone else said:

“The Tathagata possesses vast loving-kindness and compassion. He lovingly remembers all beings and regards them all impartially. He causes those not yet liberated to attain liberation and abandons no being, just as a mother loves her child. If someone invites him, the Tathagata will come at once. King Ajatasatru cannot detain him! Who is willing to go to King Ajatasatru’s country and tell the Blessed One, ‘Our city faces a perilous crisis. We humbly pray that the Blessed One will regard us with compassion’?”

At that time, the great elder Zuida was among the assembly. The people said to him:

“We have heard that wherever the samana Gautama goes, evil spirits cannot inflict harm. If the Tathagata comes here, this calamity can be eliminated. Please go to the Blessed One and explain this matter fully so that our city may endure.”

The elder silently accepted their request. Rising from his seat, he returned home and prepared provisions for the journey. Taking his servants with him, he went to the Blessed One, bowed, and sat to one side. He then said:

“The people of Vaisali are suffering a calamity. Many have died—as many as one hundred carts carry corpses away each day. I humbly pray that the Blessed One will compassionately rescue them, so that the survivors may dwell in peace and safety. We have also heard that wherever the Blessed One goes, devas, nagas, and spirits dare not approach and cause harm. We pray that you will graciously regard that city and deliver its people so that they may dwell in peace and safety.”

The Blessed One said:

“I have already accepted King Ajatasatru’s invitation to remain in Rajagriha. Buddhas, Blessed Ones, do not speak two different words. If King Ajatasatru consents, the Tathagata will go.”

The elder Zuida said:

“This will be extremely difficult. King Ajatasatru will certainly not allow the Tathagata to go to that country. Why? King Ajatasatru bears not the slightest friendship toward our country and is constantly devising means to harm our people. If he sees me, he will immediately have me killed, much less allow me to state this matter. If he heard that the people of that country were being harmed by spirits, his joy would be immeasurable.”

The Blessed One said:

“Do not be afraid. Go now and report this matter to the king: ‘The Tathagata’s prediction concerning the king is entirely true and never duplicitous. Your royal father was innocent, yet you had him killed.

You should therefore have been reborn in the Avici Hell for an entire eon. Today, however, you have abandoned this offense, corrected your faults, and perfected the faculty of faith in the Tathagata’s Dharma. Through this fundamental virtue, that offense has been extinguished without the slightest remainder.

When your life in this world ends, you will be reborn in the Pochou Hell. When your life there ends, you will be reborn in the Heaven of the Four Great Kings, then in the Yama Heaven. After dying there, you will be reborn in Tusita Heaven, the Heaven of Delight in Creation, and the Heaven of Mastery over Others’ Creations, and afterward return to the Heaven of the Four Great Kings.

Great king, you should know that for twenty eons you will not fall into an evil destiny but will constantly be born among humans. In your final body, through steadfast faith, you will shave off your beard and hair, don the three Dharma robes, leave the household life, and train in the Way. You will be named the Pratyekabuddha Chue.’ Upon hearing this, the king will be unable to contain his joy and will say to you, ‘Whatever you request, I will not oppose your wish.’”

The elder said to the Blessed One:

“I shall now rely upon the Blessed One’s spiritual majesty and go to the king.”

He then rose from his seat, bowed, and went to the king. At that time, King Ajatasatru and his ministers were discussing matters in a lofty hall. The great elder approached the king. Seeing him from afar, the king asked his ministers:

“If this man comes here, what do you wish to do with him?”

One said:

“We will seize him and cut off five parts of his body.”

Another said:

“We will expose his severed head.”

King Ajatasatru said:

“Order that he be seized and killed. There is no need for him to see me.”

Hearing this, the elder became frightened and hastily cried aloud:

“I am a messenger of the Buddha!”

Upon hearing the word “Buddha,” the king immediately descended from his throne, knelt on his right knee facing the Buddha’s direction, and asked the elder:

“What instruction has the Tathagata given?”

The elder replied:

“The Blessed One previously gave a prediction concerning the noble king that is entirely true and contains no duplicity. The Tathagata said: ‘The king killed his royal father and, because of this offense, deserved to enter the Avici Hell for an entire eon. Later, however, the king repented before the Tathagata and will therefore be reborn in the Pochou Hell.

Upon dying there, he will be reborn in the Heaven of the Four Great Kings, successively ascend as far as the Heaven of Mastery over Others’ Creations, and then return to the Heaven of the Four Great Kings. For twenty eons, the king will not fall into the three evil destinies but will constantly be born among humans. In his final body, through steadfast faith, he will leave the household life to train in the Way and appear in the world as the Pratyekabuddha Chue.’”

Hearing this, the king rejoiced and told the great elder:

“Whatever you now wish to request, I shall grant it.”

The elder said:

“I ask the king not to refuse my request.”

King Ajatasatru replied:

“Whatever you now say you require, I shall not oppose your wish.”

The elder said to the king:

“The people of Vaisali are suffering a calamity and are being harmed by countless spirits. The raksasas and spirits are exceedingly violent. I humbly pray that the great king will allow the Blessed One to go to that country, causing the spirits to scatter and flee. Why? We have heard that wherever the Tathagata goes, devas, nagas, and spirits find no opportunity to cause harm. I humbly pray that the great king will consent to let the Blessed One go to that country.”

Upon hearing this, the king sighed and said:

“This request is exceedingly great and no ordinary matter. If you asked me for cities, villages, the nation’s wealth, or even my wife and children, I would not begrudge them. I did not expect you to ask for the Blessed One. Yet I have already given my promise. So be it! I shall comply with your wish.”

The elder was overjoyed. He rose, took his leave, went to the Blessed One, and said:

“King Ajatasatru has consented to let the Blessed One go to that country.”

The Blessed One said:

“You may return ahead of me. The Tathagata will know the proper time.”

The elder bowed, circumambulated the Buddha three times, and departed.

Early the next morning, surrounded before and behind by the community of bhikkhus, the Blessed One left the Bamboo Grove at Karandaka Park and set out for Vaisali. King Ajatasatru was in a lofty tower with an attendant holding a parasol. Seeing the Blessed One traveling toward that country, he lamented to those around him:

“We have been deceived by that elder. What is the purpose of my life now that I have allowed the Blessed One to leave my country?”

King Ajatasatru sent five hundred parasols to accompany the Blessed One, lest dust soil his body. The people of Rajagriha also carried five hundred jeweled parasols and followed the Blessed One. Knowing the Blessed One’s intention, Sakra, Lord of the Devas, likewise brought five hundred jeweled parasols into the sky, lest dust soil the Tathagata’s body. The river deities also held five hundred jeweled parasols in the sky. Hearing that the Blessed One would enter their city that day, the people of Vaisali brought five hundred jeweled parasols to welcome him. Thus, two thousand five hundred jeweled parasols were suspended in the sky.

Upon seeing these jeweled parasols, the Blessed One smiled, and five-colored rays—blue, yellow, white, black, and red—issued from his mouth. Seeing this radiance, the attendant Ananda thought, “What is the reason for this? The Blessed One’s smile must have a cause; it is no ordinary event.”

The Venerable Ananda knelt, joined his palms, and said to the Blessed One:

“The Tathagata does not smile without reason. His smile must have a cause.”

The Blessed One said:

“Do you now see these two thousand five hundred jeweled parasols offered to the Tathagata?”

The Venerable Ananda replied:

“Yes, Blessed One, I see them.”

The Blessed One said:

“If the Tathagata had not left the household life to train in the Way, he would have become a wheel-turning sage king governing the people two thousand five hundred times over the course of two thousand five hundred eons. Because the Tathagata left the household life to train in the Way, he does not accept these jeweled parasols.

“Ananda, you should know that in the distant past there was a king named Shanhua Zhi in the country of Mithila. He governed according to Dharma and possessed proper methods of receiving others. He ruled Jambudvipa, and everyone submitted to him.

“At that time, the king had eighty-four thousand consorts and palace women, all of the ksatriya class. His chief consort was named Riguang, but she had no heir. The king thought, ‘I now rule Jambudvipa, yet I have no child.’ He then supplicated the spirits of mountains and trees and the divine beings of heaven and earth, hoping to obtain a child. Before many days had passed, the consort conceived. Consort Riguang informed the king:

“‘The great king should know that I now realize I am pregnant. Measures should be taken to protect the child.’

“After eight or nine months, the consort gave birth to a crown prince whose handsome complexion resembled peach blossoms. Seeing him, the consort was overjoyed and went to inform the king. The king too was unable to contain his joy. All eighty-four thousand consorts also rejoiced at the prince’s birth. The king summoned his ministers, royal teachers, and ascetics to examine the prince’s marks and give him a personal name by which the world might address him. The physiognomists reported to the king:

“‘The newborn prince is exceedingly handsome and unlike others in the world. Whoever sees him feels affection for him. He should therefore be named Ainian.’

“After giving him his personal name, they departed.

“The king loved the crown prince and never took his eyes from him. He built three seasonal halls for the prince and provided numerous palace women for his amusement. The crown prince then thought:

“‘Will these palace women remain forever without leaving the world or undergoing change? I now see that all of them are impermanent. Not one will remain forever in the world. They are illusory and unreal, yet they cause people to become attached and enamored, without anyone knowing to distance himself from them. What use have I for them? I should abandon them and train in the Way.’

“That very day, Crown Prince Ainian shaved off his beard and hair, donned the three Dharma robes, and left the household life to train in the Way. That very night, he severed every bond and reflected that all phenomena subject to arising are subject to decay and cessation. He then became a Pratyekabuddha. After attaining Buddhahood, he spoke this verse:

“After speaking this verse, the Pratyekabuddha flew into the sky and circled the city of Mithila three times. At that time, the king was amusing himself with palace women in a lofty hall. Seeing the Pratyekabuddha circle the city three times, he rejoiced greatly and said:

“‘My crown prince now flies through the sky like a bird.’

“Not knowing that the prince had become a Pratyekabuddha, the king called to him:

“‘My son, descend into this hall and enjoy yourself with me.’

“Ananda, the Pratyekabuddha descended into the hall, wishing to liberate his father and mother.

“The king said:

“‘Why is the crown prince today wearing the robes of a palace woman and shaving off his beard and hair, appearing different from other people?’

“The Pratyekabuddha replied:

“‘What I wear today is exceedingly pure and refined and does not conform to ordinary customs.’

“The king asked:

“‘Why do you not enter the palace?’

“The Pratyekabuddha said:

“‘From this day onward, I will no longer cultivate desire or delight in the five sensual pleasures.’

“The king said:

“‘If you do not delight in the five sensual pleasures, then dwell in the garden behind my palace.’

“The king personally went to the garden and constructed a dwelling. Wishing to liberate his parents, the Pratyekabuddha went to live in the garden house. After receiving the king’s offerings for some time, he entered nirvana without remainder. The king cremated his relics and then erected a great shrine there. On another day, the king returned to inspect the garden. Seeing that the shrine was damaged and dilapidated, he thought, ‘This is my son’s shrine, and now it has fallen into ruin.’ The king then placed his own parasol over the shrine. He did so because his loving attachment had not yet ended.

“Therefore, Ananda, do not regard this differently. King Shanhua at that time was none other than I. Out of love for my son, I placed a parasol over his shrine. Through this merit, I circulated among devas and humans and became a wheel-turning sage king hundreds of thousands of times, or became Sakra or Brahma. At that time, I did not know that my son was a Pratyekabuddha. Had I known he was a Pratyekabuddha, the merit would have been immeasurable. Had the Tathagata not attained unsurpassed, true, and perfect awakening, I would have become a wheel-turning sage king ruling the world another two thousand five hundred times. Because I attained the Way, these two thousand five hundred parasols have now appeared spontaneously in response.

“For this reason, Ananda, the Tathagata smiled. The merit of attending upon the Buddhas is beyond reckoning. Therefore, Ananda, seek skillful means to make offerings to the Buddhas, the Blessed Ones. Thus, Ananda, you should train yourself.”

The Blessed One then led the community of bhikkhus into the city of Vaisali. Standing in the middle of the city gate, he spoke this verse:

When the Tathagata had finished speaking, the raksasas and spirits all fled, finding no place to remain, and never again entered the city of Vaisali. All who were ill were cured.

The Blessed One then wandered beside the Monkey Pond. The people of the country attended upon him and offered robes, food, bedding, and medicine, each according to their ability, to the Buddha and the Sangha of bhikkhus. They also observed the eight-precept fast on the proper days without fail.

At that time, the six non-Buddhist teachers were wandering and teaching in Vaisali. The six teachers were Purana Kassapa, Ajita, Goyalu, Pihuka-zhana, Xianbi-luochi, and Nigantha Nataputta. Gathering in one place, they said:

“The samana Gautama is receiving offerings from the people of Vaisali, while we receive none. Let us go and debate with him to see who wins and who loses.”

Purana Kassapa said:

“There are samanas and brahmins who, without accepting his invitation, go to interrogate him. This does not accord with the Dharma of brahmins or samanas. Since we have not accepted an invitation from the samana Gautama, how can we go and debate with him?”

Ajita said:

“There is no giving and no receiving; there is neither a giver nor this world or a future world. Beings also experience no results from good or evil.”

Goyalu said:

“One may kill countless people on this bank of the Ganges, piling their flesh into a mountain, or perform meritorious deeds on the other bank of the Ganges. Neither produces any good or evil result.”

Pihuka-zhana said:

“Even if one gives alms, observes the precepts, and provides timely necessities so that none are lacking on the other bank of the Ganges, there is still no meritorious result.”

Xianbi-luochi said:

“There is no speech and no result of speech. Only silence is blissful.”

Nigantha Nataputta said:

“There is speech, and there are results of speech. The samana Gautama is a human being, and we too are human beings. Whatever the samana Gautama knows, we also know. The samana Gautama possesses supernormal powers, and we too possess supernormal powers. If that samana displays one supernormal feat, we shall display two. If he displays two, we shall display four. If he displays four, we shall display eight. If he displays eight, we shall display sixteen. If he displays sixteen, we shall display thirty-two. We shall always multiply our feats and never concede defeat. We are fully capable of competing with him. If he refuses to debate us, that will be his fault. When the people hear of it, they will no longer make offerings to him, and we will receive the offerings instead.”

At that time, a bhikkhuni heard the six teachers gathered in one place discussing: “If the samana Gautama refuses to debate with us, we are fully capable of defeating him.” The bhikkhuni Youlu immediately flew into the sky, faced the six teachers, and spoke this verse:

After the bhikkhuni spoke, the non-Buddhists could not even raise their heads to look at her face, much less debate with her.

From afar, the people of Vaisali saw the bhikkhuni in the sky debating with the six teachers, while the six teachers could not answer her. They all rejoiced and cheered beyond measure:

“Today the six teachers have been vanquished!”

Disheartened, the group of six teachers left Vaisali and never entered the city again. At that time, many bhikkhus heard that the bhikkhuni Youlu had defeated the six teachers in debate. They went to the Blessed One, bowed, and fully related the circumstances to him. The Blessed One said to the bhikkhus:

“The bhikkhuni Youlu possesses great supernormal powers and great spiritual majesty, wisdom, and vast learning. I have often thought, ‘No one can debate with the six teachers except the Tathagata and this bhikkhuni.’”

The Blessed One then asked the bhikkhus:

“Have you seen any other bhikkhuni capable of subduing non-Buddhists as this bhikkhuni does?”

The bhikkhus replied:

“No, Blessed One.”

The Blessed One said:

“Bhikkhus, among my sravakas, the foremost bhikkhuni in subduing non-Buddhists is the bhikkhuni Youlu.”

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.

12. Thus have I heard:

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

At that time, the Blessed One addressed the bhikkhus:

“There are six bases of contact and feeling. What are the six? They are the bases of the eye, ear, nose, tongue, body, and mind. These are the six bases.

“When an ordinary person sees a form with the eye, attachment immediately arises in the mind, and the person cannot distance himself from it. Because he sees forms and becomes extremely attached to them, he wanders through birth and death without ever attaining liberation. It is likewise with the six faculties: attachment arises in his mind and he cannot distance himself from it. He therefore continues wandering without ever attaining liberation.

“But when a noble disciple of the Blessed One sees a form with the eye, he does not become attached and his mind is undefiled. He is immediately able to discern: ‘This eye is an impermanent phenomenon, a phenomenon of suffering, empty, and not my self.’ It is likewise with the six faculties. He does not give rise to a defiled mind and discerns that these six faculties are impermanent, suffering, empty, and not-self. As soon as he reflects in this way, he attains the fruit of once-returning. In this very life, he may attain the fruit of non-returning or arhatship.

“It is as if a person suffering from extreme hunger wished to rub the husks from rice, winnow it clean, and then cook and eat it to end his hunger and thirst. A noble disciple is likewise: he should contemplate these six faculties as foul and impure, and he will then attain the fruit of the Way and enter nirvana without remainder. Therefore, bhikkhus, seek skillful means to extinguish these six faculties. Thus, bhikkhus, you should train yourselves.”

After hearing the Buddha’s teaching, the bhikkhus rejoiced and respectfully put it into practice.