增壹阿含經

XXX. THE SUDATTA CHAPTER

1. Thus have I heard:

At one time, the Buddha was dwelling in the land of Magadha, on Mount Pāsāṇa, together with a great assembly of five hundred bhikkhus.

At that time, early in the morning, the Blessed One arose from his quiet chamber and went outside to practice walking meditation. The novice Sudatta was then practicing walking meditation behind the Blessed One. The Blessed One turned around and said to the novice:

“Now I wish to question you concerning the meaning of the Dharma. Listen attentively and reflect well.”

The novice Sudatta replied:

“Yes, Blessed One!”

The Blessed One said:

“Permanent form and impermanent form—do they have one meaning or several meanings?”

The novice Sudatta said to the Buddha:

“Permanent form and impermanent form have several meanings, not one meaning. Why is this so? Permanent form is internal; impermanent form is external. Therefore, they have several meanings, not one.”

The Blessed One said:

“Excellent, excellent, Sudatta! It is just as you have said. You have explained this meaning well: permanent form and impermanent form have several meanings, not one. What do you think, Sudatta? Do the conditioned by outflows and the unconditioned by outflows have one meaning or several meanings?”

The novice Sudatta replied:

“The conditioned by outflows and the unconditioned by outflows have several meanings, not one meaning. Why is this so? That which is conditioned by outflows consists of the fetters of birth and death. That which is unconditioned by outflows is the Dharma of nirvana. Therefore, they have several meanings, not one meaning.”

The Blessed One said:

“Excellent, excellent, Sudatta! It is just as you have said. What is conditioned by outflows is birth and death; what is unconditioned by outflows is nirvana.”

The Blessed One further asked:

“Do the aggregation of dharmas and the dispersal of dharmas have one meaning or several meanings?”

The novice Sudatta said to the Buddha:

“The aggregation of the dharmas of form and the dispersal of the dharmas of form have several meanings, not one meaning. Why is this so? The aggregation of the dharmas of form is the body composed of the four great elements. The dispersal of the dharmas of form is the truth of the cessation of suffering. Therefore, they have several meanings, not one meaning.”

The Blessed One said:

“Excellent, excellent, Sudatta! It is just as you have said: the aggregation of the dharmas of form and the dispersal of the dharmas of form have several meanings, not one. What do you think, Sudatta? Do feeling and the skandhas have one meaning or several meanings?”

The novice Sudatta said to the Buddha:

“Feeling and the skandhas have several meanings, not one meaning. Why is this so? Feeling has no shape and cannot be seen. The skandhas possess form and can be seen. Therefore, they have several meanings, not one meaning.”

The Blessed One said:

“Excellent, excellent, Sudatta! It is just as you have said: feeling and the skandhas have several meanings, not one meaning.”

The Blessed One asked:

“Do the word ‘existence’ and the word ‘nonexistence’ have several meanings or one meaning?”

The novice said to the Buddha:

“The word ‘existence’ and the word ‘nonexistence’ have several meanings, not one meaning. Why is this so? The word ‘existence’ means the arising of fetters. The word ‘nonexistence’ means nirvana. Therefore, they have several meanings, not one.”

The Blessed One said:

“Excellent, excellent, Sudatta! It is just as you have said: the word ‘existence’ refers to the dharmas of birth and death, while the word ‘nonexistence’ refers to the Dharma of nirvana.”

The Blessed One asked:

“What do you think, Sudatta? Why is the word ‘existence’ said to mean birth and death, while the word ‘nonexistence’ is said to mean nirvana?”

The novice said to the Buddha:

“The word ‘existence’ means that there is birth, there is death, there is an end, and there is a beginning. The word ‘nonexistence’ means there is no birth, no death, no end, and no beginning.”

The Blessed One said:

“Excellent, excellent, Sudatta! It is just as you have said: the word ‘existence’ refers to the dharmas of birth and death, while the word ‘nonexistence’ refers to the Dharma of nirvana.”

The Blessed One then said to the novice:

“You have spoken these words well. I now permit you to become a fully ordained bhikkhu.”

The Blessed One returned to the Universal Assembly Hall and said to the bhikkhus:

“The land of Magadha has swiftly obtained a wholesome benefit by enabling the novice Sudatta to enter this realm. Those who make offerings to him of robes, food and drink, beds, and medicines for treating illness will also obtain a wholesome benefit. His parents have likewise obtained a wholesome benefit by giving birth to this Bhikkhu Sudatta. Whichever household Bhikkhu Sudatta is born into immediately gains great good fortune. I now declare this to the bhikkhus: you should train as Bhikkhu Sudatta does. Why is this so? Bhikkhu Sudatta is exceedingly intelligent. He teaches the Dharma without obstruction and is never timid. Therefore, bhikkhus, you should train as Bhikkhu Sudatta does. Thus, bhikkhus, you should train in this way.”

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

2. Thus have I heard:

At one time, the Buddha was dwelling in the city of Rājagṛha, in the Bamboo Grove at Kalandaka, together with a great assembly of five hundred bhikkhus.

At that time, while the Blessed One was teaching the Dharma surrounded by an innumerable assembly, an elder bhikkhu stretched his feet toward the Blessed One and fell asleep. Meanwhile, the novice Sumana, who had just turned eight years old, sat not far from the Blessed One, upright in the lotus posture, gathering his mindfulness before him.

From afar, the Blessed One saw the elder bhikkhu sleeping with his feet outstretched, and he also saw the novice sitting upright in contemplation. Having seen this, the Blessed One spoke these verses:

One called an elder

Is not necessarily so because his hair and beard are shaved.

Though he may be advanced in years,

He has not escaped foolish conduct.

But one who sees the true Dharma,

Who harms no living being,

And abandons all defiled and evil conduct—

He is called an elder.

One is not necessarily an elder because he renounced first

And cultivated these roots of wholesome karma,

But because he discerns and follows right conduct.

If there is one who is young,

Whose faculties are unimpaired,

He is called an elder,

For he discerns and practices the true Dharma.

The Blessed One then asked the bhikkhus:

“Do you see this elder sleeping with his feet outstretched?”

The bhikkhus replied:

“Yes, Blessed One! We all see him.”

The Blessed One taught:

“For five hundred lifetimes, this elder bhikkhu has continually taken the body of a nāga. If his life were to end now, he would be reborn among the nāgas. Why is this so? Because he has no reverence for the Buddha, the Dharma, or the Sangha. If any beings have no reverence for the Buddha, the Dharma, or the Sangha, when their bodies break up and their lives end, they will all be reborn among the nāgas. Do you see the novice Sumana, who is only eight years old, sitting upright in contemplation not far from me?”

The bhikkhus replied:

“Yes, Blessed One!”

The Blessed One then said to the bhikkhus:

“After seven days, this novice will attain the four bases of spiritual power and realize the Dharma of the Four Noble Truths. He will master the four dhyanas and skillfully cultivate the four right efforts. Why is this so? Because the novice Sumana has a reverent heart toward the Buddha, the Dharma, and the Sangha. Therefore, bhikkhus, diligently increase your reverence for the Buddha, the Dharma, and the Sangha. Thus, bhikkhus, you should train in this way.”

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

3. Thus have I heard:

At one time, the Buddha was dwelling in the land of Śrāvastī, in Jeta Grove, Anāthapiṇḍika’s Park.

At that time, the Blessed One was together with a great assembly of one thousand two hundred and fifty bhikkhus. The householder Anāthapiṇḍika possessed abundant wealth and property: gold, silver, precious treasures, mother-of-pearl, agate, pearls, amber, crystal, lapis lazuli, elephants, horses, cattle, goats, male and female servants, and attendants beyond reckoning.

In the city of Mǎnfù there was a householder named Mǎncái who likewise possessed abundant wealth and property: mother-of-pearl, agate, pearls, amber, crystal, lapis lazuli, elephants, horses, cattle, goats, male and female servants, and attendants beyond reckoning. He had also been an old friend of the householder Anāthapiṇḍika since their youth. The two held each other in deep affection and had never forgotten their friendship.

The householder Anāthapiṇḍika always had precious goods and merchandise worth many tens of millions in the city of Mǎnfù, which he entrusted to the householder Mǎncái to oversee and safeguard. The householder Mǎncái likewise had precious goods and merchandise worth many tens of millions in the city of Śrāvastī, which he entrusted to the householder Anāthapiṇḍika to oversee and safeguard.

The householder Anāthapiṇḍika had a daughter named Sumāgadhā, whose features and complexion were as lovely as the color of peach blossoms and rarely equaled in the world. At that time, the householder Mǎncái had some business that brought him to the city of Śrāvastī. He went to the householder Anāthapiṇḍika’s residence and, upon arriving, took a seat. Sumāgadhā emerged from her private chamber, first bowed to her father and mother, then bowed to the householder Mǎncái, and afterward returned to her chamber.

When the householder Mãn Tài saw the maiden Tu-ma-đề, whose features were comely and whose complexion resembled peach blossoms, a beauty rarely seen in the world, he asked the householder Cấp Cô Độc:

“Whose daughter is this?”

Cấp Cô Độc replied:

“The maiden who just passed is my daughter.”

The householder Mãn Tài said:

“I have a son who has not yet taken a wife. Might our families be joined in marriage?”

The householder Cấp Cô Độc said:

“This would not be suitable!”

The householder Mãn Tài said:

“Why would it not be suitable? Is it because of lineage or wealth?”

The householder Cấp Cô Độc replied:

“Our lineages and wealth are equally matched. But our worship and sacrificial practices differ. My daughter reveres the Buddha and is a disciple of Śākyamuni, whereas your family reveres non-Buddhist teachers of other doctrines. Therefore, I cannot comply with your wishes.”

The householder Mãn Tài said:

“Each of our families shall perform its worship and offerings separately. This maiden may follow her own devotions and make offerings by herself.”

The householder Cấp Cô Độc said:

“If my daughter becomes a daughter-in-law in your household, the treasure I must expend will be beyond reckoning. You, too, householder, will have to expend treasure beyond reckoning.”

The householder Mãn Tài said:

“How much treasure do you now require?”

The householder Cấp Cô Độc said:

“I now require sixty thousand taels of gold.”

The householder immediately presented sixty thousand taels of gold. The householder Cấp Cô Độc then thought, “I first used a skillful means to refuse him, yet even that could not make him desist.” He said to the other householder:

“If I am to give my daughter in marriage, I must first go and ask the Buddha. Whatever instruction the Blessed One gives, I shall respectfully follow.”

Thereupon, the householder Cấp Cô Độc made arrangements as though setting out on a short journey, left through the gate, and went to the Blessed One. He bowed reverently and stood to one side. The householder Cấp Cô Độc addressed the Blessed One:

“My daughter Tu-ma-đề has received a marriage proposal from the householder Mãn Tài of the city of Mãn Phú. Should I give her in marriage or not?”

The Blessed One said:

“If Tu-ma-đề is given in marriage to that country, there will be great benefit, and people beyond measure will be delivered to liberation.”

The householder Cấp Cô Độc then thought, “Through skillful wisdom, the Blessed One has instructed me to give her in marriage to that country.” The householder bowed reverently, circumambulated the Buddha three times, and withdrew.

He returned home and prepared delicious foods and delicacies for the householder Mãn Tài. The householder Mãn Tài said:

“What use have I for this food? Will you give your daughter in marriage to my son or not?”

Cấp Cô Độc said:

“That is indeed my wish! You may take her with you. Fifteen days from now, bring your son here!”

After saying this, he withdrew.

The householder Mãn Tài prepared all the necessary articles, mounted a carriage adorned with jeweled feathers, and came from eighty yojanas away. The householder Cấp Cô Độc also prepared his daughter, having her bathed and perfumed. He then mounted a carriage adorned with jeweled feathers and took his daughter to meet the son of the householder Mãn Tài. They met midway, and the householder Mãn Tài received the maiden and brought her back to the city of Mãn Phú.

The people of that place had established a regulation: if anyone in the city gave his daughter in marriage to a man of another country, he would be heavily fined. Likewise, if anyone went to another country to take a wife and brought her back home, he would also be heavily fined. At that time, there were six thousand brahmins in that country, and all the people observed this regulation. The law stipulated that whoever violated it must provide a meal for the six thousand brahmins.

Knowing that he had violated the regulation, the householder Mãn Tài prepared a meal for the six thousand brahmins. The brahmins’ food consisted of pork and pork broth, accompanied by fine wine. As for their clothing, some brahmins wore white woolen garments, while others draped themselves in animal skins. According to the custom of the brahmins, when entering the country they drew their garments diagonally over the right shoulder, leaving half the body exposed. The householder then announced:

“It is time! Food and drink have been fully prepared.”

All six thousand brahmins draped their garments diagonally, exposing half their bodies, and entered the householder’s residence. When the householder saw the brahmins arrive, he fell to his knees and shuffled forward to welcome them, paying respectful homage. The foremost brahmin raised his hand in blessing, embraced the householder around the neck, and went to take his seat. The other brahmins also sat down according to their respective order. When all six thousand brahmins had taken their seats and were about to eat, the householder said to Tu-ma-đề:

“Prepare yourself, then come and pay homage to our teachers!”

Tu-ma-đề replied:

“Enough, enough, Father! I cannot pay homage to naked men.”

The householder said:

“These are not naked men. There is nothing of which to be ashamed. Their Dharma robes are worn in this manner!”

Tu-ma-đề said:

“These men know no shame or modesty and expose their bodies before others. How could such garments be called Dharma robes? Householder, please listen to me.

The Blessed One has also said that there are two qualities esteemed by people in the world: a sense of shame and a sense of moral dread. Without these two qualities, no distinction could be made among parents, brothers, lineages, relatives, or those of higher and lower station. It would be like chickens, dogs, pigs, goats, donkeys, and horses, all living among their own kind without distinctions of rank.

Because these two qualities exist in the world, distinctions between higher and lower are known. Yet these men have abandoned both qualities and are no different from a herd of chickens, dogs, pigs, goats, donkeys, and horses. I truly cannot bow to them.”

Tu-ma-đề’s husband said to his wife:

“You should now rise and pay homage to our teachers. These are all deities whom I serve.”

Tu-ma-đề replied:

“Enough, young master! I cannot pay homage to shameless naked men. How could I, a human being, bow to donkeys and dogs?”

Her husband again said:

“Be silent, be silent, noble lady! Do not speak so! Guard your tongue and do not utter reckless words! These men are neither donkeys nor deceivers. The garments they wear are indeed Dharma robes.”

At that moment, Tu-ma-đề burst into tears and wept bitterly. Her countenance changed, and she said:

“I would rather that my relatives and parents lose their lives and that my own body be cut into five pieces. Never will I fall into a household of wrong views.”

The six thousand brahmins all cried out loudly:

“Enough, enough, householder! Why do you allow this contemptible servant girl to revile us in this way? If you have invited us, then bring out the food and drink!”

The householder and Tu-ma-đề’s husband immediately served pork, meat broth, and strong wine, allowing the six thousand brahmins to eat their fill. After the brahmins had finished eating, they conversed briefly, then rose and departed.

The householder Mãn Tài ascended a lofty pavilion and, distressed, resentful, and sorrowful, sat alone and thought:

“By bringing this maiden here, I have truly brought a destroyer into my household. It is no different from bringing disgrace upon my own family!”

At that time, there was a brahmin named Tu-bạt who had attained the five supernormal powers and the meditative absorptions. The householder Mãn Tài held him in great esteem. The brahmin Tu-bạt thought, “The householder and I have been apart for a long time. I should go and visit him now.” The brahmin then entered the city of Mãn Phú, went to the householder’s residence, and asked the gatekeeper:

“Where is the householder?”

The gatekeeper replied:

“The householder is upstairs in the pavilion, overwhelmed with grief and unable to speak.”

The brahmin went straight up to the pavilion and met the householder. The brahmin asked him:

“Why are you so deeply troubled? Have officials, thieves, floods, or fire perhaps harmed you? Or is there discord within your household?”

The householder replied:

“There has been no calamity involving officials or bandits. But something displeasing has occurred within my household.”

The brahmin asked:

“Please tell me what has happened.”

The householder replied:

“Yesterday I took a wife for my son, thereby violating the law of the country and bringing humiliation upon my kin. I invited our teachers to my home and brought my son’s wife forward to pay homage to them, but she refused to obey.”

The brahmin Tu-bạt said:

“From what country does the maiden’s family come? How distant was the marriage arrangement?”

The householder said:

“This maiden is the daughter of the householder Cấp Cô Độc in the city of Śrāvastī.”

When the brahmin Tu-bạt heard this, he was astonished and amazed. Covering both ears with his hands, he said:

– Alas, householder! How extraordinary, how wondrous! It is truly fortunate that this young woman can remain alive without killing herself or throwing herself from the tower. Why is this? The teacher whom this young woman serves is a practitioner of the holy life. That she remains alive today is indeed wondrous!

The householder said:

– Hearing you say this makes me want to laugh. Why is that? You are a follower of another path and a student of heterodox teachings; why, then, do you praise the practice of the Sakyan ascetics? What majestic virtue does the teacher revered by this young woman possess? What spiritual transformations can he perform?

The brahmin replied:

– Householder! Would you like to hear of the spiritual virtue of this young woman's teacher? I shall now briefly recount how this came about.

The householder said:

– I would be glad to hear it.

The brahmin said:

– Once, I traveled north of the Snowy Mountains and went among the people to seek alms. After obtaining food, I flew to the shore of Lake Anavatapta. When the devas, nagas, ghosts, and spirits dwelling there saw me approaching from afar, they all came forward bearing swords and said to me:

– Ascetic Tu-dat! Do not approach this lake! Do not defile its waters. If you do not heed our words, your very life shall be cut short.

When I heard this, I withdrew and ate at a place not far from the lake. Householder, you should know that the youngest disciple of the teacher revered by this young woman is the novice Quan-dau. This novice also traveled north of the Snowy Mountains, sought alms among the people, and flew to Lake Anavatapta carrying in his hand a robe stained with the blood and filth of a corpse from a charnel ground. At that time, the great spirits of Lake Anavatapta, together with the devas, nagas, ghosts, and spirits, all rose, came forward to welcome him, and respectfully inquired after him:

– Greetings, teacher of humankind! Please come and sit here!

The novice Quan-dau went to the lake. Furthermore, householder, in the very center of the lake stood a table made of pure gold. The novice then immersed the dead man's robe in the water and afterward sat down to eat.

Having finished eating and washed his bowl, he sat cross-legged upon the golden table, straightened his body and composed his mind, established mindfulness before him, and entered the first dhyana. Emerging from the first dhyana, he entered the second dhyana; emerging from the second dhyana, he entered the third dhyana; emerging from the third dhyana, he entered the fourth dhyana; emerging from the fourth dhyana, he entered the sphere of infinite space; emerging from the sphere of infinite space, he entered the sphere of infinite consciousness; emerging from the sphere of infinite consciousness, he entered the sphere of nothingness; emerging from the sphere of nothingness, he entered the sphere of neither perception nor non-perception;

emerging from the sphere of neither perception nor non-perception, he entered the Samadhi of Blazing Light; emerging from the Samadhi of Blazing Light, he entered the Samadhi of the Water Element; emerging from the Samadhi of the Water Element, he entered the Samadhi of Blazing Light; next he again entered the Samadhi of the Complete Extinction of the Elements, and once more entered the Samadhi of the Complete Extinction of the Elements; next he again entered the Samadhi of neither perception nor non-perception; next he again entered the Samadhi of the sphere of nothingness; next he again entered the Samadhi of the sphere of infinite consciousness; next he again entered the fourth dhyana; next he again entered the third dhyana; next he again entered the second dhyana;

next he again entered the first dhyana.

Emerging from the first dhyana, he washed the dead man's robe. At that time, the devas, nagas, ghosts, and spirits either helped scrub the robe, brought water for washing, or brought drinking water. When he had finished washing it, he raised it into the air to dry.

Afterward, the novice gathered up the robe, flew into the air, and returned to his dwelling place. Householder, you should know that at the time I watched from afar and could not approach. Even the youngest disciple of the teacher revered by this young woman possesses such spiritual power; how much less could anyone equal his foremost disciples? How much less could anyone equal that teacher himself, the Tathagata, the Truly and Perfectly Enlightened One? Having reflected upon this, I said, "How exceedingly wondrous! This young woman has been able to refrain from killing herself and cutting short her life."

The householder then asked the brahmin:

– Might we see this young woman's teacher?

The brahmin replied:

– Ask the young woman!

The householder then asked Sumati:

– I now wish to meet the teacher whom you revere. Can you invite him here?

Upon hearing this, the young woman was unable to contain her joy and said:

– Please prepare food and drink. Tomorrow the Tathagata will come here with the Sangha of bhiksus.

The householder said:

– You must extend the invitation yourself, for I do not know how.

The householder's daughter then bathed, took a censer in her hands, ascended the tower, joined her palms toward the Tathagata, and said:

– I humbly pray that the Blessed One will kindly regard me. O One called "Beyond the Characteristics of Seeing"! There is nothing the Blessed One does not know and nothing he does not discern! I am now in this perilous place; I humbly pray that the Blessed One will kindly regard me!

She then praised him in verse:

Surveying all the world,

Wherever the Buddha's eye illumines,

The hosts of ghosts, the spirit kings,

And the mother-and-child ghosts;

Like that man-eating ghost

Who made a garland of human hands,

And later sought to harm his mother,

But whom the Buddha subdued;

And again in Rajagriha,

When the savage elephant came to harm him,

Upon seeing him, it surrendered its life,

And the devas exclaimed, "Excellent!"

Again he went to the land of Madi,

Where he encountered an evil naga king;

Seeing the mighty Vajrapani,

The naga surrendered himself.

His transformations cannot be recounted;

He caused them all to establish themselves in the true path.

Now I, too, have met with peril;

I humbly pray the Buddha to bestow his compassion.

At that time, the incense, like clouds,

Spread throughout empty space,

Pervading the Jetavana monastery

And remaining before the Tathagata.

The devas in the sky

Joyfully paid homage to the Buddha.

Seeing the incense before him,

And Sumati's supplication,

They rained down many kinds of flowers,

Too numerous to be reckoned,

Filling the entire Jetavana Grove;

The Tathagata smiled and emitted light.

At that time, Venerable Ananda perceived this wondrous fragrance throughout the Jetavana monastery. Having perceived it, he went to the Blessed One, bowed reverently, and stood to one side. Venerable Ananda addressed the Blessed One:

– Blessed One, I humbly ask: what kind of fragrance is this that fills the entire Jetavana monastery?

The Blessed One said:

– This fragrance is a messenger bearing the invitation of the maiden Sumati in the city of Pundravardhana. Now summon the bhiksus to assemble in one place and distribute tallies, announcing: "Those bhiksus who are arhats, whose defilements are exhausted, and who have attained spiritual powers should take a tally and tomorrow go to the city of Pundravardhana to accept Sumati's invitation."

Venerable Ananda addressed the Buddha:

– Yes, Blessed One!

Having received the Buddha's instruction, Venerable Ananda assembled the bhiksus in the Universal Assembly Hall and said:

– Let those arhats who have attained the path take a tally and tomorrow go to accept Sumati's invitation.

At that very time, there was a senior elder in the Sangha named Quan-dau Ba-han. He had attained the fruit of stream-entry, but his fetters were not yet exhausted, and he had not attained spiritual powers. This elder thought, "I am now the most senior elder in this great assembly, yet my fetters have not been severed and I have not attained spiritual powers. Tomorrow morning, I will be unable to go to the city of Pundravardhana to accept the invitation, while the most junior among us, the novice Quan-dau, possesses spiritual powers and great majestic might and will be able to go there to accept the invitation. Now I, too, shall go there to accept the invitation."

Then, with a purified mind, the elder, who was still at the stage of one in training, accepted a tally. With his purified divine eye, the Blessed One saw that Quan-dau Ba-han accepted a tally while at the stage of one in training and then attained the stage beyond training. The Blessed One immediately told the bhiksus:

– Among my disciples, the foremost in receiving a tally is the bhiksu Quan-dau Ba-han.

The Blessed One then addressed the bhiksus who possessed spiritual powers: Mahamaudgalyayana, Mahakasyapa, Aniruddha, Revata, Subhuti, Uruvilvakasyapa, Mahakatyayana, Venerable Rahula, Culapanthaka, and the novice Quan-dau.

– Use your spiritual powers to reach that city ahead of us!

The bhiksus replied:

– Yes, Blessed One!

At that time, an attendant of the Sangha named Ghanta rose early the following morning, hoisted a large cauldron onto his shoulder, flew into the air, and went to that city. The householder and the people ascended a high tower, wishing to behold the Blessed One. From afar they saw this attendant approaching with the large cauldron on his shoulder. The householder then spoke this verse to the young woman:

A householder with long hair,

His body moving like a gust of wind,

And bearing a great cauldron besides—

Is this your teacher?

She replied in verse:

This is not the Buddha's disciple;

He is an attendant of the Tathagata.

Possessing the five superknowledges in the three paths,

This man is named Càn-trà.

The lay devotee Càn-trà circled the city three times and then went to the elder’s house.

The novice Quân-đầu conjured five hundred flowering trees of many colors, all in fresh bloom, with exceedingly beautiful blue utpala lotuses. There were so many flowers that they could not all be brought into that city. When the elder saw the novice, he again asked her in verse:

How many kinds of flowers are these,

All abiding in the open sky?

And this one possesses spiritual powers—

Could he be your teacher?

She replied in verse:

Tu-bạt previously spoke of

The novice upon the lake;

His teacher is Xá-lợi-phất,

And he is that venerable one’s disciple.

The novice Quân-đầu circled the city three times and then went to the elder’s house.

Venerable Bàn-đặc conjured five hundred blue-haired oxen. Wearing blue robes, he sat cross-legged upon an ox’s back and came to that city. When the elder saw him, he asked her in verse:

These herds of great oxen,

Their coats all blue in color,

And the one seated alone upon them—

Could this be your teacher?

She replied in verse:

Able to conjure a thousand bhiksus

Within the Jīvaka Grove,

His mind and spirit exceedingly luminous—

This is Venerable Bàn-đặc.

Venerable Bàn-đặc circled the city three times and then went to the elder’s house.

La-vân then conjured five hundred peacocks of every color. Seated cross-legged upon them, he flew to that city. When the elder saw him, he asked her in verse:

These five hundred peacocks,

Their colors exceedingly beautiful,

And one like a great general—

Could this be your teacher?

She again replied in verse:

The precepts proclaimed by the Tathagata,

He has never transgressed in any way;

Skilled in the precepts and guarding them well,

He is La-vân, the Buddha’s son.

La-vân circled the city three times and then went to the elder’s house.

Venerable Ca-thất-na conjured five hundred golden-winged birds of tremendous valor. Seated cross-legged upon them, he came to that city. Seeing him from afar, the elder asked her in verse:

These five hundred golden-winged birds

Are truly filled with valor;

Fearless, he sits upon them—

Could this be your teacher?

She replied in verse:

Skilled in practicing exhalation and inhalation,

He turns his mind toward wholesome conduct;

His power of wisdom is exceedingly mighty—

He is named Ca-thất-na.

Venerable Ca-thất-na circled the city three times and then went to the elder’s house.

Ưu-tỳ Ca-diếp conjured five hundred dragons, each with seven heads. Seated cross-legged upon them, he came to that city. Seeing him from afar, the elder asked her in verse:

These seven-headed dragons now

Have forms exceedingly fearsome;

The arrivals are beyond counting—

Could this be your teacher?

She replied:

He always has a thousand disciples

And by spiritual power conjures Tỳ-sa;

The venerable Ưu-tỳ Ca-diếp—

This can only be that man.

Ưu-tỳ Ca-diếp circled the city three times and then went to the elder’s house.

Venerable Tu-bồ-đề conjured a mountain of lapis lazuli, entered within it, and sat cross-legged as he came to that city. Seeing him from afar, the elder asked her in verse:

This mountain is truly beautiful,

Entirely the color of lapis lazuli;

The one now seated within its cavern—

Could this be your teacher?

She again replied in verse:

Through the karmic recompense of generosity,

He has now attained this merit;

Having become an excellent field of merit,

He understands emptiness—Tu-bồ-đề.

Tu-bồ-đề circled the city three times and then went to the elder’s house.

Venerable Ca-chiên-diên then conjured five hundred geese, all pure white, and came to that city. Seeing him from afar, the elder asked her in verse:

These five hundred geese now,

All pure white in color,

Completely fill the open sky—

Could this be your teacher?

She again replied in verse:

The sutras proclaimed by the Buddha,

He analyzes their phrases and meanings;

He also explains the aggregates of fetters—

This is Ca-chiên-diên.

Venerable Đại Ca-chiên-diên circled the city three times and then went to the elder’s house.

Ly-việt conjured five hundred tigers. Seated upon them, he came to that city. When the elder saw him, he asked her in verse:

These five hundred tigers now,

Their coats exceedingly sleek,

And the man seated upon them—

Could he be your teacher?

She replied in verse:

Formerly, in Kỳ-hoàn,

For six years he did not move;

Foremost among those who sit in meditation,

He is named Ly-việt (Ly-bà-đa).

Venerable Ly-việt circled the city three times and then went to the elder’s house.

Venerable A-na-luật conjured five hundred lions of tremendous valor. Seated upon them, he came to that city. When the elder saw him, he asked her in verse:

These five hundred lions

Are mighty and exceedingly fearsome;

The man seated upon them—

Could he be your teacher?

She replied in verse:

At his birth, heaven and earth trembled,

And precious treasures filled the ground;

With pure and stainless eyes,

He is A-na-luật, the Buddha’s younger brother.

Venerable A-na-luật circled the city three times and then went to the elder’s house.

Venerable Đại Ca-diếp conjured five hundred horses with red coats and tails, adorned with gold and silver. Seated upon them and showering down celestial flowers, he came to that city. Seeing him from afar, the elder asked her in verse:

Golden horses with red coats and tails,

Numbering five hundred in all;

Is that a wheel-turning king,

Or could he be your teacher?

The maiden replied in verse:

Foremost in the ascetic practices,

He constantly comforts the poor;

The Tathagata shared half his seat with him—

He is the great Ca-diếp.

Venerable Đại Ca-diếp circled the city three times and then went to the elder’s house.

Venerable Đại Mục-kiền-liên conjured five hundred white elephants, each possessing six tusks and seven level places, adorned with gold and silver. Seated upon them, he emitted a great radiance that filled the entire world and came into the sky above that city. Countless kinds of music resounded, many varieties of flowers showered down, and wondrous banners and canopies were suspended in the open sky. Seeing him from afar, the elder asked her in verse:

White elephants possessing six tusks,

And one seated upon them like a heavenly king;

Now I hear the sound of music—

Could this be Thích-ca-văn?

She replied in verse:

Upon that great mountain,

He subdued the dragon Nan-đà;

Foremost in spiritual powers,

Foremost in spiritual powers,

He is named Mục-kiền-liên.

My teacher has not yet arrived;

These are his assembly of disciples.

Now the noble teacher will come,

His radiance illuminating everywhere.

Venerable Đại Mục-kiền-liên circled the city three times and then went to the elder’s house.

At that time, the Blessed One knew that the hour had come. He donned his sanghati robe and traveled through the open sky at a height of seven fathoms above the ground. Venerable A-nhã-câu-lân was to the Tathagata’s right, and Venerable Xá-lợi-phất was to the Tathagata’s left.

At that time, through the Buddha’s awesome spiritual power, Venerable A-nan followed behind the Tathagata holding a fly whisk. One thousand two hundred disciples surrounded him before and behind. The Tathagata was directly in their midst, and the disciples possessing spiritual powers performed transformations: A-nhã-câu-lân transformed himself into the Moon Deva, while Xá-lợi-phất transformed himself into the Sun Deva.

Among the other bhiksus possessing spiritual powers, some transformed themselves into Thích-đề-hoàn-nhân and others into Brahmā. Some transformed themselves into Đề-đầu-lợi-tra, Tỳ-lưu-lặc, Tỳ-lưu-bác-xoa, or Tỳ-sa-môn, leading hosts of ghosts and spirits; others became noble wheel-turning kings. Some entered the Fire-Radiance Samadhi, while others entered the Water-Crystal Samadhi.

Some emitted light, while others issued smoke, displaying all manner of spiritual powers. The Brahmā king was to the Tathagata’s right. Thích-đề-hoàn-nhân was to the Tathagata’s left, holding a fly whisk.

The vajra-wielding warrior Mật Tích was behind the Tathagata, holding a vajra club. The heavenly king Tỳ-sa-môn held a canopy of the seven treasures in the open sky above the Tathagata, lest dust settle upon the Tathagata’s body. Bàn-giá-tuần held a lapis lazuli lute and praised the Buddha’s merit, while all the heavenly spirits remained in the open sky, playing tens of thousands of kinds of music.

All varieties of celestial flowers showered down upon the Tathagata.

At that time, Ba-tư-nặc, the elder Cấp Cô Độc, and the people within the city of Xá-vệ all saw the Tathagata in the open sky at a height of seven fathoms above the ground. Having seen him, they rejoiced beyond restraint. The elder Cấp Cô Độc then spoke this verse:

The Tathagata is truly wondrous in spiritual power,

Loving the people as his own infant child.

Excellent indeed is Tu-ma-đề,

Who shall receive the Tathagata’s Dharma.

King Ba-tư-nặc and the elder Cấp Cô Độc scattered many kinds of renowned incense and many varieties of flowers.

At that time, the Blessed One, surrounded before and behind by the assembly of bhikkhus and countless devas and spirits, traveled through the sky like a phoenix and arrived at that city.

Pañcaśikha praised the Buddha in verse:

The bonds of rebirth are forever ended,

His thoughts are never confused;

Unhindered by dust and defilement,

He enters that ancient land.

The eight qualities are utterly pure,

All evil thoughts of Māra are ended;

His merit is like the great ocean,

He now enters that land.

His countenance is supremely distinguished,

The defilements never arise;

Because there is no self-abiding in him,

He now enters that land.

To liberate the fourfold assembly,

And free them from birth, aging, and death;

To sever the roots of all existence,

He now enters that land.

Then the elder Mãn Tài saw the Blessed One approaching from afar. His faculties were serene, a sight rare in the world; he was pure as refined gold, with the thirty-two marks of a great man and the eighty excellent characteristics adorning his body. He was like Mount Sumeru towering above all other mountains, and like a mass of gold radiating brilliant light. The elder asked the maiden Sumādevī in verse:

Is this celestial radiance?

Never have I seen such splendor;

Its countless millions of rays

I dare not gaze upon intently!

Then the maiden Sumādevī knelt, joined her palms toward the Tathagata, and answered the elder in verse:

He is neither a deva nor not a deva,

Yet he radiates a thousand kinds of light;

For the sake of all sentient beings,

He is also my teacher.

All together praise the Tathagata,

Just as I have said before;

Now you shall obtain a great fruit,

So diligently make offerings to him.

The elder Mãn Tài knelt with his right knee on the ground and again praised the Tathagata in verse:

I take refuge in the One of Ten Powers,

Whose halo and form are golden-hued,

Revered and praised by devas and humans;

Today I take refuge with my life.

Now you are the sovereign sun,

Like the radiant moon amid the stars;

You have liberated those not yet liberated;

Today I take refuge with my life.

You are like the image of Śakra,

Like Brahmā, pure in conduct and loving in heart;

Liberated yourself, you liberate sentient beings.

Today I take refuge with my life.

Most honored among devas and humans,

King above all ghosts and spirits,

You subdue all heterodox teachers;

Today I take refuge with my life.

The maiden Sumādevī knelt upright, joined her palms, and praised the Blessed One:

Self-tamed, he is able to tame others;

Self-corrected, he is able to correct others;

Having crossed over, he ferries the people across;

Having attained release, he frees others as well.

Freed from defilement, he frees others from defilement;

Self-illumined, he illumines the multitudes;

There is no one who cannot be liberated;

Apart from him, none ends contention.

Abiding in supreme purity,

His mind is never shaken;

The One of Ten Powers has compassion for the world;

Again I bow my head in reverence.

You possess loving-kindness, compassion, sympathetic joy, and equanimity, and are fully endowed with emptiness, signlessness, and wishlessness. Within the desire realm, you are the foremost and most honored one. You are supreme among devas and fully endowed with the seven treasures. Among celestial beings, self-born beings, and Brahmā-born beings, none is your equal, nor can any resemble your form and appearance. I now take refuge with my life.

At that time, the six thousand brahmins saw the Blessed One manifest such spiritual transformations, and they said to one another, “We should leave this country and go to another land. This ascetic Kāśyapa has already subdued the people of the country.” The six thousand brahmins immediately departed from the country and never returned. It was like a lion, king of beasts, emerging from its mountain cave, surveying the four directions, and then roaring three times before going in search of prey.

All the beasts flee in panic, bewildered, flying away or crouching in concealment. Even if there is a mighty elephant endowed with spiritual power, upon hearing the lion’s roar, it too flees and cannot remain at ease. Why is this?

Because the lion, king of beasts, possesses tremendous awe-inspiring power. So it was in this case. When the six thousand brahmins heard of the Blessed One’s renown, they had to flee and could not remain at ease.

Why was this? Because the ascetic Kāśyapa possessed great awe-inspiring power.

The Blessed One then relinquished his spiritual powers and entered the city of Mãn Phú on foot in the ordinary manner. As soon as the Blessed One set foot upon the threshold, heaven and earth shook violently. Celestial spirits scattered flowers as offerings. When the people saw the Blessed One’s countenance, his faculties serene, with the thirty-two marks of a great man and the eighty excellent characteristics adorning him, they immediately spoke this verse:

The Most Honored among Bipeds is supremely wondrous;

The brahmins dare not withstand him.

For no reason we served the brahmins,

And lost the Honored One among humans.

The Blessed One arrived at the elder’s house and took his seat. At that time, the population of that country was exceedingly flourishing. Eighty-four thousand people came and gathered at the elder’s house, nearly damaging the building, wishing to see the Blessed One and the Sangha of bhikkhus. The Blessed One then thought, “These people may suffer harm. I should manifest spiritual power so that all the people throughout the country may see my body and the Sangha of bhikkhus.”

The Blessed One then transformed the elder’s house into lapis lazuli, so that those inside and outside could see one another as clearly as one sees a jewel in the palm of one’s hand. Then the maiden Sumādevī approached the Blessed One and bowed before him. With sorrow and joy mingled together, she spoke in verse:

Fully endowed with all wisdom,

You have penetrated all dharmas;

You have also severed the bonds of craving and desire;

Now I take refuge with my life.

I would rather let my parents

Destroy both of my eyes

Than delight in coming to this place

Of wrong views and the five heinous offenses.

What evil conditions did I create in the past,

That I have been brought to this place?

Like a bird caught in a snare,

May this bond of doubt be severed!

The Blessed One then answered in verse:

Now rejoice, my child, and do not grieve;

Be serene and open your mind.

Nor should you give rise to clinging thoughts;

The Tathagata shall now explain.

You originally had no conditions of wrongdoing

That caused you to come to this place;

This is the karmic fruit of a vow,

For you wished to liberate these sentient beings.

Now you shall uproot the very roots

And not fall into the three evil destinies;

Several thousand sentient beings

Are destined to be liberated through you.

Today they shall be wholly purified

And caused to attain radiant wisdom;

Devas and human beings shall be caused

To behold you as one gazes upon a jewel.

When the maiden Sumādevī heard this, she rejoiced beyond restraint.

The elder then had his attendants provide food and drink, including delicious and sweet delicacies. Seeing that the Blessed One had finished his meal, he brought pure water, then took a small seat and sat before the Tathagata. His attendants and the assembly of eighty-four thousand people all sat down in succession; some announced their own names and family names before sitting. The Blessed One gradually expounded the wondrous teaching to the elder and those eighty-four thousand people. He taught a discourse on morality, a discourse on generosity, and a discourse on rebirth in the heavens; he taught that desire should be regarded as impure, that the outflows are defiling, and that renunciation is essential.

The Blessed One saw that the minds of the elder, the maiden Sumādevī, and the eighty-four thousand people had opened. He then taught all the sentient beings there the dharmas of suffering, its arising, its cessation, and the path, which all Buddhas always proclaim. While each remained upon their seat, all their dust and defilements were exhausted, and they attained the pure Dharma-eye. It was like a white cloth that readily takes dye. So it was in this case. The elder Mãn Tài, the maiden Sumādevī, and the eighty-four thousand people exhausted all dust and defilements and attained the pure Dharma-eye. They no longer had doubts, attained fearlessness, and all took refuge in the Three Jewels and undertook the five precepts.

The maiden Sumādevī then spoke this verse before the Buddha:

The Tathagata’s ears are perfectly clear;

He heard that I had encountered this suffering.

Having manifested here through spiritual power,

He enabled everyone to attain the Dharma-eye.

When the Blessed One had finished teaching the Dharma, he rose from his seat and returned to his dwelling. The bhikkhus addressed the Buddha:

“What causes and conditions did the maiden Sumādevī create in the past that she was born into a wealthy and noble family? What causes and conditions did she create that she fell into this household of wrong views? What wholesome merit did she create that she has now attained the pure Dharma-eye? And what merit did she create that caused eighty-four thousand people to attain the pure Dharma-eye?”

The Blessed One told the bhikkhus:

“Long ago in the distant past, during this Auspicious Kalpa, there was a Buddha named Kāśyapa, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer by Means of the Dharma, Teacher of Devas and Humans, Buddha, Blessed One. He was traveling and teaching in the country of Vārāṇasī together with an assembly of twenty thousand great bhikkhus.

“At that time, there was a king named Compassionate who had a daughter named Sumanā. She had a deeply reverent heart toward the Buddha Kāśyapa, faithfully observed the precepts, and always delighted in generosity and in making offerings of the four requisites.”

What are the four? Giving; affectionate speech; benefiting others; and sharing in their welfare.

In the presence of Buddha Kasyapa, she recited the Dhammapada. From atop a high tower, she recited and practiced it aloud, making this great vow: “May I always possess these four means of embracing others. And as I recite the Dhammapada before the Tathagata, if there is even the slightest merit in this, I pray that wherever I am born, I shall not fall into the three evil destinies, nor be born into a poor family. In a future life, may I also encounter such a Supremely Honored One. Without changing my female form, may I attain the pure Dharma-eye.”

When the people in the city heard the princess make such a vow, they all gathered at her residence and said:

– “Today the princess has profound faith and is cultivating meritorious deeds. She lacks none of the four practices: giving, affectionate speech, benefiting others, and sharing in their welfare. Moreover, she has vowed that in a future life she will encounter such a Blessed One, and that the Tathagata will teach us the Dharma so that we may attain the pure Dharma-eye. Today the princess has vowed that she and all the people of our country will be delivered together.”

The princess then replied:

– “I dedicate this merit to all of you. If I encounter a Tathagata who teaches the Dharma, we shall all be delivered together.”

Bhiksus, do you have any doubts? Do not think so! King Compassionate at that time is now the householder Sudatta. The princess at that time is now the maiden Sumati. The people of that country at that time are now this assembly of eighty-four thousand. Because of their vow, they have now encountered me, heard the Dharma, and attained deliverance; and all those people have attained the pure Dharma-eye. This is the meaning of this teaching; you should remember it and practice accordingly. Why is this so? These four practices are a field of merit. If a bhiksu draws near to these four practices, he will attain the Dharma of the Four Noble Truths. You should seek skillful means to perfect these four practices. Thus, bhiksus, you should train yourselves in this way.

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