中本起經

7.—THE SUDATTA CHAPTER

The Buddha departed from his native land together with the full assembly of 1,250 great bhiksus and went to the Bamboo Grove in the kingdom of Rajagriha. Through the Buddha’s spiritual power, the householder Bá Cần came to the Bamboo Grove, bowed with his five limbs at the Buddha’s feet, circumambulated him, and stood respectfully with an upright mind. He addressed the Buddha:

“I humbly beseech the Blessed One to condescend to come to my home and partake of a simple meal.”

The Buddha silently accepted the invitation. Delighted, the householder bowed at the Buddha’s feet and returned home. Upon arriving, he prepared an abundance of delicious and nourishing foods, adorned the place with parasols and banners, and personally made dishes of exquisite flavor.

There was a householder of Sravasti named Sudatta—called Thiện Ôn during the Jin dynasty. Although he and his host, Bá Cần, had never met, they trusted one another, acted alike, and possessed similar virtues. Though they lived far apart, they regarded each other as intimate friends.

Sudatta had occasion to travel to his friend’s country. At that very time, Bá Cần was personally preparing food for the offering and therefore did not come out to welcome Sudatta. After the householder had waited a long while, he summoned a servant and asked:

“Why, when I have come here from afar, does your master not come out to receive me? We have always kept each other in our thoughts. Could it be that he now wishes to end our friendship? Why does he seem so indifferent today?”

Unexpectedly, Kalandaka (Bá Cần), having finished his work, came out to meet his friend. The householder said:

“We have not met for a long time and have endured the pain of missing one another. Now I have come here. We have long kept each other in our thoughts, so why do you seem so indifferent today?”

Kalandaka (Bá Cần), having completed his work, immediately came out and offered his greetings. Sudatta remained seated without turning to look at him and said:

“Never before have I suffered such humiliation!”

Bá Cần said:

“I did not expect you to come here today. Please forgive me! Tomorrow I am inviting the Blessed One, so I was occupied with preparations and could not conveniently come out to welcome you!”

Thiện Ôn (Sudatta) asked:

“What does ‘Blessed One’ mean? Is this a marriage ceremony, a state rite, or a festival?”

He replied:

“My friend! Have you not heard? The crown prince, son of King Suddhodana, entered the mountains and cultivated the path for six years. He has now attained awakening and is called the Buddha. His divine radiance illuminates the darkness. His body stands one zhang and six chi tall; his complexion is like a flower and is purple-gold in color. He teaches the Dharma and transmits the precepts; their meaning is subtle, profound, and spiritually penetrating. The disciples who follow him are called the Bhiksu Sangha. They dwell in secluded places, keep their conduct upright, cultivate virtue, preserve the Way, and renounce glory and gain. They are called True Persons, and there are 1,250 of them.”

When Thiện Ôn heard the name “Buddha,” the hair on his body stood on end, and his heart was filled with joy. Although he calmly waited for dawn, inwardly he was so restless that he continually tossed and turned, unable to sleep. Because of his utmost sincerity, a spiritual response occurred: though it was only midnight, the sky suddenly appeared bright.

He immediately arose and prepared to depart through the city gate. Turning his head, he saw to the left of the gate a shrine dedicated to a deity named Thấp Ba, so he went there and knelt in worship. Only after paying homage did he realize that the sky was still dark.

Thiện Ôn became frightened and did not know where to go. Yet despite this sudden change, the Buddha’s name continued to resound in his mind, and his fear immediately vanished. At that moment, a voice spoke from the sky:

“Excellent, Sudatta! This has come about through your wholehearted sincerity.”

The householder then asked the voice in the sky:

“Which deity are you?”

The voice replied:

“I am Tử Thân Ma Nhân Đề.”

He asked:

“Where were you born?”

After a moment, the deity replied:

“In the past, I followed the great Maudgalyayana, the Buddha’s foremost disciple in spiritual powers, and listened to teachings on the sutras and Dharma. Through that merit, I was born in the heavenly realm. Because my merit was exceedingly slight, I was assigned to guard this place. Seeing your wholehearted sincerity, I have come to assist you. The Buddha is the supremely honored one; with every step taken toward him, one gains immeasurable merit. Regrettably, while I was alive, I did not have the opportunity to see the Buddha. If I could see him now, I would clearly penetrate the ultimate truth.”

The heavenly being emitted a great beam of light that shone toward the Bamboo Grove. Thiện Ôn followed that light and, from afar, beheld the Blessed One, whose majesty surpassed all that he had heard. He immediately approached, paid homage, stepped to one side, composed his mind, and contemplated the marks of the Buddha’s body. He asked the Buddha:

“Is the Spiritually Honored One at peace?”

The Buddha then spoke this verse to Sudatta:

“Beyond both sorrow and joy,

With mind empty, pure, peaceful,

Seeing nothing that is born,

One beholds Truth and enters nirvana.

Awakened, with right mindfulness bright,

Having crossed the five perilous paths,

Tearing apart the net of craving and attachment,

One abides forever in tranquil bliss.”

As the householder Sudatta listened to the Buddha’s teaching, through the merit of his former lives he immediately brought forth a pure resolve and attained the Dharma-eye. He took refuge in the Three Honored Ones, undertook and upheld the five precepts, and became a faithful lay disciple. He then approached and addressed the Buddha:

“I humbly beseech the Tathagata to graciously visit the kingdom of Sravasti and teach there for a time, so that the multitudes may be delivered.”

The Buddha then asked:

“What is your name?”

The householder knelt and replied:

“My name is Sudatta. Because I support the lonely and the elderly and provide them with food and clothing, the people of the kingdom also call me Anathapindika, ‘Provider for the Orphaned and Destitute.’”

The Buddha said:

“Is there a monastery there capable of accommodating the assembly of my disciples?”

He replied:

“No, there is not yet one.”

Obeying the Buddha’s sacred instruction, the householder Sudatta approached the Buddha, knelt, and addressed the Blessed One:

“I shall undertake the responsibility of establishing a monastery. I ask only that a bhiksu come with me to determine which place would be suitable.”

The Buddha turned and said:

“Sariputra, you should go and assist in overseeing its construction.”

The Venerable One obeyed the Buddha’s instruction, bowed reverently, and withdrew. He returned to Sravasti and traveled throughout the region in search of land. He found only Prince Jeta’s Grove to be beautiful. It possessed every kind of fruit tree and flowing spring; rare birds gathered there, the soil was fertile, the trees luxuriant, and it was not far from the city. The householder therefore went to ask Prince Jeta about it, but Jeta had no intention whatsoever of selling the grove. Because the householder persisted in his request, Jeta at last said angrily:

“Only if you can cover the entire grove with gold coins will I sell it.”

The householder asked:

“Is that truly so?”

Jeta said:

“I named such a high price because I was certain you would abandon the idea. I spoke only in jest.”

The householder said:

“Then the matter has already been decided. What room for doubt remains?”

Sudatta took his leave, returned home, loaded carts with gold coins, and brought them to the grove. The keeper of the grove stopped him and ran to report to his master:

“Sudatta has brought the money. I do not know whether you have agreed to sell the grove, for you gave me no instructions.”

Jeta replied:

“I spoke that way only in jest. If they bring the money, do not accept it!”

Sudatta and Jeta then entered into a dispute. The elders of the kingdom came to mediate and put an end to their quarrel. The elders ruled:

“Once the price of the land has been fixed, there should be no regret. The governance of the kingdom is peaceful and just. Crown Prince Jeta must not act contrary to the law!”

Jeta then agreed to let the gold coins be spread over the ground, but there were not enough to cover it completely. At that moment, Jeta was greatly delighted, thinking:

“I shall keep the grove.”

He sent someone to urge Sudatta to come with him and inspect the grove. When the householder Sudatta saw that the gold coins had not covered the entire grove, he became distressed and unhappy.

Jeta said:

“Worthy One of the Kingdom! If you regret the bargain, return the grove to me.”

The householder replied:

– I have no regrets. I am only wondering from which treasury I should bring out enough gold to cover the remaining ground.

At that moment, Prince Jeta thought to himself: “Surely the Buddha is the Supremely Honored One, for He has caused this man to offer all his wealth without regret. Thus, the Buddha is worthy of being borne upon one’s head and is truly deserving of reverence, for He possesses such wondrous spiritual power.” Prince Jeta then called to Sudatta:

– Do not bring any more gold coins to cover the remaining ground. I shall offer the grove, and together we shall establish a monastery as an offering.

Sudatta immediately replied:

– Excellent! I respectfully agree.

The elder then exerted himself in constructing quarters for the Sangha and providing sitting mats, beds, stools, blankets, and cushions of the finest quality in the world. He offered banners and streamers, sprinkled the ground with perfumed water, and fully arranged all the requisites for the offering. He also prepared the most delicious foods, burned fragrant incense, and, kneeling from afar, invited the Buddha:

– I humbly pray that the Tathagata will deign to descend and come here.

Then the Blessed One, together with 1,250 great bhiksus of the Sangha, journeyed to the kingdom of Sravasti in response to Sudatta’s invitation. The Buddha’s awe-inspiring spiritual power caused the land to tremble; men and women, adults and children throughout the kingdom crowded the roads.

The elder Anathapindika, together with Nanda, the king’s younger brother, went forward, bowed at the Buddha’s feet, and accompanied Him to the monastery. The Buddha accepted it, pronounced a blessing, and named it: “Anathapindika’s Park in Jeta’s Grove.”

Because the king had urgent business and summoned Sudatta to return at once, Sudatta went to attend the assembly. When the matter was concluded, he returned and observed the fasting precepts with the utmost reverence. Along the road, someone presented him with a jar of milk, but no one was available to carry it for him, so he carried it himself. On the way, he encountered a brahmin ascetic and asked him to carry the jar of milk, and together they went to the monastery. Sudatta personally presented the food as an offering and told the brahmin ascetic:

– Continue presenting the food as an offering.

When the Buddha had finished eating, they offered water for Him to wash His hands. The Buddha taught the Dharma for their sake, and everyone rejoiced and praised it as exceedingly excellent.

That evening, the brahmin ascetic returned home. Because he was observing the fast and did not eat, his wife found this strange and asked:

– I do not know what has angered you.

He replied:

– I am not angry about anything. I am observing the fasting precepts.

His wife asked again:

– Under whose guidance are you observing the fasting precepts?

The brahmin ascetic replied:

– The elder Anathapindika made offerings to the Buddha in the park and invited me to undertake the Eightfold Fasting Precepts.

His wife wept and angrily said:

– You have abandoned the rules handed down to us. Calamity will arise from this. Gautama’s doctrine is corrupt and is not worthy of acceptance.

Continually pressured by his wife, the brahmin ascetic finally ate with her. When he died at midnight, he was reborn in the land of Uttara-vati as a tree deity dwelling beside a great pond. At that time, five hundred brahmins wished to visit three shrines of river deities along the Ganges to bathe away their impurities and seek the attainment of immortality. Halfway there, however, they ran out of provisions. Seeing that tree from afar, they thought there was a spring nearby and hurried toward it, but when they reached the foot of the tree, they found nothing at all. Stranded beside that pond, they suffered extreme hunger and thirst. The tree deity then appeared and asked the brahmins:

– From where have you ascetics come, and where do you now wish to go?

The brahmins replied together:

– We wish to go to the sacred pond to bathe and seek the attainment of immortality. We are now afflicted by hunger and thirst and earnestly hope that you will have compassion and come to our aid.

The tree deity then raised his arm, and an abundance of fragrant and delicious foods appeared. After eating and drinking their fill, they approached the deity and said:

– What merits have you cultivated that you possess such sublime miraculous powers?

The deity replied to the brahmins:

– Through the elder Anathapindika of the kingdom of Sravasti, I undertook the Eightfold Fasting Precepts. But my wife obstructed me and caused me to fail, so I did not complete that wholesome karma. Upon rebirth, I fell into this pond and became a tree deity. Had I upheld the Dharma of the Eightfold Fasting Precepts, the resulting merit would have caused me to be born in the heavens.

The tree deity then spoke this verse:

Worshiping deities, one plants the roots of flowers;

Day and night, branches and twigs arise.

In vain one suffers and ruins the body;

The Dharma of fasting delivers one beyond the world to immortality.

Hearing the verse, the brahmins awakened, accepted it with faith, and returned to Sravasti. Along the way, they came to a kingdom named Kaushambi. In that kingdom lived an elder named Ghoshila (in the language of Jin, “Beautiful Voice”), who was loved and respected by the people; whatever he said, they obeyed. The brahmins came to request lodging for the night.

Beautiful Voice asked:

– From where have you ascetics come, and what do you now intend to do?

They fully recounted to the elder the merits of the tree deity beside that pond. They said that they wished to visit the elder Anathapindika and request instruction in observing the fasting Dharma, for only then would their aspiration be fulfilled.

Beautiful Voice leaped for joy. Through the responsive power of merits from past lives, he understood clearly and wished to accompany them. Early the next morning, he instructed the members of his clan and his close friends:

– Whoever is able to accompany me to undertake and observe the fasting precepts, come with me!

At that time, five hundred people responded at once that they wished to go. Guided by their former vows, they prepared together and set out for the kingdom of Sravasti.

Before they reached Jetavana, they encountered Sudatta passing along the road, but Beautiful Voice did not recognize him. Turning to those accompanying him, he asked:

– Who is that eminent gentleman?

They replied:

– That is Anathapindika!

The brahmins and the others joyfully hurried after him, saying:

– Our aspiration has been fulfilled; we sought the man, and now we have met him. Let us hasten after him so that we may meet him face-to-face.

They all praised him together, saying:

– For a long time, we have revered your virtue and yearned for you in our hearts. Hearing that you teach the Dharma of the Eightfold Fasting Precepts, we have come from afar to receive your instruction. How fortunate we are! We pray that you will teach us.

Sudatta stopped his carriage and replied:

– I have a great teacher called the Tathagata, the Blessed One. He is now guiding and transforming people near Jetavana. Let us go there together to behold the World-Honored One.

When they heard the elder’s words, they all reverently replied, “Yes,” with utterly sincere hearts. Seeing the Tathagata from afar, joy arose in their minds. They prostrated themselves with all five limbs upon the ground, then withdrew and sat down. Through contemplation of their original minds and by following the essential words of the Dharma, all five hundred brahmins attained the fruit of non-returning. They immediately asked the Buddha to allow them to become sramanas. The relatives of Beautiful Voice and the others all attained the Dharma-eye.

The bhiksus asked the Buddha:

– Why did these five hundred brahmins and those elders attain the Way so swiftly?

The Buddha taught:

– Not long ago in a past life, there was a World-Honored One named Kasyapa who taught the Dharma to them. He said, “In a future life after my passing, may these brahmins encounter the future Buddha Sakyamuni.” These elders made the same vow. Because of those causes and conditions, upon seeing me, they immediately attained liberation.

The bhiksus rejoiced, accepted the teaching with faith, and respectfully practiced it.

Beautiful Voice wished in his heart to invite the World-Honored One. The Buddha knew what he was thinking and said:

– Because you have no monastery, your aspiration cannot be fulfilled.

Beautiful Voice rejoiced because the Buddha understood his intention. He went forward and addressed the Buddha:

– I have a private residence that I wish to offer as a monastery. I humbly pray that the World-Honored One will have compassion, go there, and deliver all beings.

After saying this, he returned to his kingdom and fully prepared the requisites for the offering. He then went to the Buddha, bowed with his head and face at the Buddha’s feet, and presented the residence to Him. After bowing, he departed./.

8.- CHAPTER ON THE CAUSES AND CONDITIONS OF HUYEN-DUNG’S FASTING PRECEPTS.

At that time, the Tathagata, together with 1,250 bhiksus of the Sangha, journeyed from Jetavana Monastery in the kingdom of Sravasti to the monastery of the elder My Am in the kingdom of Cau Lam Ni. When he set foot at the city gate, heaven and earth trembled, and musical instruments, pearls, and jewels sounded of themselves without being struck. On that very day, all harmful poisons disappeared and auspicious signs appeared. Throughout the kingdom, there was no one who was not astonished and filled with yearning reverence for the Blessed One.

At that time, there was a king named Udayana, who was violent and tyrannical, encroaching upon and harming the people. He listened to flattering ministers, was infatuated with female musicians, and became entangled in a web of suspicion. He appointed two consorts to attend him in turn on his left and right. These two queens were the most beautiful women in the kingdom. The consort on the left was named Chieu Duong. She was arrogant and surrounded only by wicked attendants; she slandered the virtuous and falsely accused the innocent without ever growing weary.

The consort on the right was named Huyen Dung. She was benevolent, humble, respectful, pure, and self-restrained, without equal. The king greatly esteemed these qualities and confided every matter to her. Queen Chieu Duong therefore became jealous and made every possible slanderous accusation against her, but the king clearly perceived Huyen Dung’s virtue and did not believe them.

Queen Huyen Dung had an elderly attendant named Do Thang, who regularly went to the market to buy incense. On her way back, she would inquire about the route to the monastery. Whenever she came to the place where the practitioners dwelt, she reverently set aside part of the money intended for incense, saving it to offer a meal to the Buddha and the bhiksu Sangha.

The Buddha taught her the Dharma, and she remembered it without ever forgetting. After making her offering, she returned to the palace, passing through the market to obtain the incense. Through the merit of this deed, blessings followed her, and the incense became so richly imbued with fragrance that, when weighed, it amounted to many times its usual quantity.

When closely questioned and left with no explanation, she bowed her head and truthfully confessed:

– Each time I go to the market, I set aside some of the money intended for incense to offer a meal to the Buddha and the Sangha, so that I may hear the profound Dharma and its wondrous meaning, which cannot be heard in the ordinary world.

When Queen Huyen Dung heard the word “Buddha,” joy suddenly arose in her heart, and she thought to herself, “My heart is filled with gladness and delight. How might I hear the immeasurable Dharma?” She then told Do Thang:

– Try explaining it to me!

Do Thang replied:

– Your servant is of lowly station, and my mouth is impure. I dare not presume to proclaim the honored words of the Tathagata. I beg Your Majesty to go to the Buddha, receive his teaching, and then return.

The queen again ordered Do Thang to leave the palace, saying:

– Receive the complete method of instruction and then return.

Before Do Thang had returned, the consort’s ladies-in-waiting had already filled the entire courtyard.

The Buddha told Do Thang:

– Return and teach the Dharma. Many people will attain realization. According to the proper method for teaching the Dharma, a high seat must first be prepared.

Do Thang obeyed the Buddha’s instruction and fully proclaimed the Buddha’s sacred teaching. Queen Huyen Dung joyfully opened a chest, took out robes, and piled them into a high seat. At that time, through the Buddha’s spiritual might, Do Thang taught the Dharma like an arhat.

Then the doubts in the minds of Queen Huyen Dung and her ladies-in-waiting were dispelled, their evils were eliminated, and they attained the stage of Cấu Hạng—stream-entry. At that very moment, Do Thang attained dharani.

When Queen Chieu Duong heard of this, her heart blazed with fury. Out of jealousy, she repeatedly slandered Huyen Dung before the king. The king rebuked her, saying:

– You are a band of demons, speaking senseless words and falsely accusing a woman whose chastity and virtue are truly worthy of esteem.

Jealous at heart, Queen Chieu Duong wished to kill Queen Huyen Dung. She secretly reported to the king:

– Queen Huyen Dung often orders her maidservant to go to the Buddha’s dwelling to engage in intimate exchanges. Her conduct outside the palace is wanton, her intentions lustful and perverse. I am truly loyal and upright. Having witnessed this, I have admonished her several times, yet she still refuses to stop.

The king became suspicious that Queen Chieu Duong was harboring a scheme. He appointed someone to spy upon Queen Huyen Dung on her day of fasting and observance, believing that the truth would then certainly become known. The spy learned the date of the queen’s fasting observance and thereupon reported to the king:

– Today is an occasion for merriment. We should invite the Consort of the Right to come and enjoy herself.

The king immediately issued a proclamation summoning everyone to attend the gathering. Queen Huyen Dung, however, could not attend because she was observing the fasting precepts. The king sent for her three times, but because she was maintaining the precepts, she still did not come. The king therefore became enraged and ordered men to drag the queen from her chamber, bind her, and bring her before the palace hall. When she was about to be executed, Queen Huyen Dung remained unafraid and single-mindedly turned her thoughts toward the Buddha. The king himself took up a bow and shot at the queen, but the arrow flew back toward him. The second arrow did the same. The king was then terrified and astonished. He dropped the bow and asked:

– What sorcery do you possess that causes the arrows to fly back in this way?

The consort replied:

– I merely serve the Tathagata and take refuge in the Three Honored Ones. This morning, I undertook the Buddha’s fasting observance and did not eat after midday. I also practice the eight observances—the Eight Fasting Precepts—and do not adorn my body. The Blessed One has therefore shown me compassion, and thus this has occurred.

The king said:

– Excellent! Can it truly be as simple as that?!

The king immediately set out for the monastery to pay his respects to the Buddha. Just then, a hostile kingdom raised an army and invaded the frontier, and the enemy forces were exceedingly powerful. The king had to lead the army into battle in person, so he ordered the brahmin Kiet Tinh to govern the affairs of state on his behalf. Queen Chieu Duong was then overjoyed and said:

– My father controls the government. I shall kill Queen Huyen Dung.

After the king had departed, she and her father conspired to kill Queen Huyen Dung and her maidservant, falsely telling everyone, “They were consumed by fire.” They believed the matter had been concealed, but unexpectedly it came to light. The king was enraged and banished Kiet Tinh beyond the frontier. Because he was a religious mendicant, he was spared the death penalty. Chieu Duong and all her accomplices were cast into a dark underground cavern. From that time onward, the king widely propagated the Buddha’s Dharma.

The bhiksus rose from their seats and addressed the Buddha:

– Queen Huyen Dung and the king’s maidservant practiced with such diligence, saw the truth, and attained the path. We do not understand what offense caused them to be burned by fire in this way. We humbly ask the Blessed One to explain this matter clearly for us.

The Buddha then told the bhiksus:

– In a past age, there was a city named Varanasi. There were five hundred prostitutes there who prepared simple food as an offering for themselves. At that time, there was a pratyekabuddha named Kala who taught and transformed the people, instructing them to observe the five precepts. All the women in the kingdom took refuge in him. The prostitutes therefore became angry and said:

– Why has this man come here and caused us to lose our patrons?

They consequently became angry together and conspired to destroy him.

The following day, Venerable Kala again entered that village. The courtesans, all enraged, took fire from the stove and hurled it upon Venerable Kala, scorching his entire body, yet they felt not the slightest remorse. He then manifested spiritual powers and flew up into the sky. At that moment, the courtesans became terrified. Weeping and repenting of their wrongdoing, they knelt for a long time, raised their heads toward the sky, and declared:

– We women are foolish and did not recognize a true person. In our ignorance and delusion, we insulted and harmed a holy being. We know that our faults are exceedingly many and that our evil deeds are as great as a mountain. We humbly beseech you to extend your spiritual virtue so that our grave offenses may be eradicated.

In response to these words, he descended and then entered parinirvana. Those women subsequently built a stupa and made offerings to his relics.

The Blessed One continued:

– The courtesans of that time are now Queen Huyen Dung.... Whether evil or merit, it follows a person; though the deed was done long ago, its consequences remain clearly manifest.

When the Buddha had finished teaching the Dharma, everyone in the kingdom, from the elders to the young, believed and submitted with joyful hearts. They took refuge in the Three Jewels, received the precepts, and then departed.

The Buddha and the bhikkhus returned to the monastery and stayed at Jetavana./.

9.- CHAPTER: GAUTAMI GOES TO THE BUDDHA TO REQUEST ORDINATION AS A BHIKKHUNI.

At that time, the Buddha was traveling and teaching at the Sakyan monastery in the kingdom of Kapilavastu, together with 1,250 members of the Great Bhikkhu Sangha. Then Mahaprajapati Gautami went to the Buddha, bowed her head at his feet, stood to one side, joined her palms, and addressed the Buddha:

– I have heard that women who diligently cultivate and train can attain the four fruits of a śramana. I therefore ask to receive the Buddha's Dharma and discipline. As a laywoman, I have faith and wish to leave the household life to train in the Way.

The Buddha said:

– Enough! Gautami, it is truly not fitting for women to leave the household life and enter my Dharma and discipline, don the Dharma robe, remain pure throughout their lives, and perfect the holy life.

Gautami pleaded and wept in this manner three times, but the Buddha still did not consent. She then approached the Buddha, bowed in homage, circumambulated him, and departed.

Not long afterward, the Buddha and the Great Bhikkhu Sangha assembled and went from the Sakyan monastery into the kingdom of Kapilavastu. When Mahaprajapati heard that the Buddha and his attendant disciples had entered the kingdom, she was overjoyed. She immediately went to the Buddha and bowed her head at his feet. Once again she addressed the Buddha:

– I have heard that women who diligently train in the Way can attain the four fruits of a śramana. I therefore ask to receive the Buddha's Dharma and discipline. As a laywoman, I have faith and wish to leave the household life to train in the Way.

The Buddha said:

– Enough! Enough, Gautami! It is truly not fitting for women to enter my Dharma and discipline, don the Dharma robes, remain pure throughout their lives, and perfect the holy life.

Mahaprajapati again pleaded and wept in this manner three times, but the Buddha still did not consent. She then approached, bowed in homage, circumambulated the Buddha, and departed.

At that time, the Buddha and the Bhikkhu Sangha remained in that country for the three-month rains retreat. After mending their robes, they donned their robes, took up their alms bowls, and departed for another place. Mahaprajapati and the elder women.... then followed the Buddha.

The Buddha reached the village of Nasi and stayed on the riverbank. Mahaprajapati immediately approached, bowed to the Buddha, stood to one side, and said:

– I have heard that women who cultivate diligently can attain the four fruits of a śramana. I therefore ask to receive the Buddha's Dharma and discipline, for I am a laywoman with faith and wish to leave the household life to train in the Way.

The Buddha said:

– Enough! Enough, Gautami! It is truly not fitting for women to enter my Dharma and discipline, don the Dharma robes, remain pure throughout their lives, and perfect the holy life.

Mahaprajapati pleaded and wept in this manner three times, but the Buddha still did not consent. She then approached, bowed in homage, circumambulated the Buddha, and departed. She stood outside the gateway, her robes torn, her steps unsteady, her face covered with dust, her body exhausted, and she wept bitterly.

When Venerable Ananda saw his foster mother Mahaprajapati in this condition, he asked:

– Gautami! Why are your robes torn, your feet bare, your face soiled, your clothing covered with dust, and why are you exhausted and weeping like this?

Mahaprajapati replied:

– Venerable Ananda! Because I am a woman, I am now not permitted to receive the Buddha's Dharma and discipline. Therefore, I grieve for myself!

Venerable Ananda said:

– Enough! Please do not weep. Gautami, wait here awhile. I shall go in to see the Buddha at once and present this matter to him!

Venerable Ananda immediately entered, bowed at the Buddha's feet, knelt, and said:

– I have heard the Buddha teach that women who cultivate diligently can attain the four fruits of a śramana. Mahaprajapati now wholeheartedly wishes to receive the Dharma and discipline. As a laywoman, she has faith and wishes to leave the household life to train in the Way. I humbly beseech the Buddha to consent.

The Buddha said:

– Enough! Enough, Ananda! It is truly not fitting for women to enter my Dharma and discipline as śramanas. Why is this? Ananda, suppose a family of noble lineage were to have many daughters but few sons. You should know that such a family would decline and could not remain strong and prosperous. If women are now permitted to enter my Dharma and discipline, this will certainly prevent the purity and holy life of the Buddha's lineage from enduring for long. It is like a rice field whose young shoots are growing luxuriantly, but which encounters adverse weather that injures and destroys the good grain. If women are now permitted to enter my Dharma and discipline, this will certainly prevent the Buddha's pure Great Way from flourishing for long.

Venerable Ananda again said:

– Mahaprajapati now possesses abundant goodwill. From the time the Buddha was newly born, she nurtured him until he reached maturity.

The Buddha said:

– Ananda! That is indeed so. Mahaprajapati has faith and abundant goodwill and has rendered kindness to me. When I was only seven days old, my mother died, and Mahaprajapati nurtured me until I reached maturity. Now that I am the Buddha in the world, I too have bestowed abundant kindness and virtue upon Mahaprajapati. Through me, Mahaprajapati came to take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Bhikkhu Sangha. She also has faith in the Buddha, faith in the Dharma, and faith in the Bhikkhu Sangha. She no longer has doubts concerning suffering, its arising, its cessation, or the Path. Thus she has perfected faith, perfected moral discipline, perfected extensive learning, perfected generosity, and perfected wisdom. She is also able to restrain herself: not killing living beings, not stealing, not engaging in sexual misconduct, not speaking falsely, and not consuming intoxicants. Thus, Ananda, even if people were to provide one another throughout their entire lives with clothing, food, drink, bedding, and medicine when afflicted by illness, this would not equal the merit I have bestowed upon her.

The Buddha said to Venerable Ananda:

– If women wish to become śramanas, they must observe the eight principles of respect without violating them. They must receive and uphold them throughout their lives and study and practice these eight principles of respect. It is like preventing floodwaters from entering: one must skillfully build an embankment to hold them back and not cease until no water can seep through. Only if women can observe these eight principles of respect may they enter my discipline.

What are the eight principles of respect?

1/ When a bhikkhu upholds the full precepts, a woman who is a bhikkhuni must follow him to receive and study the true Dharma.

2/ Before the Bhikkhu Sangha that upholds the full precepts, every half-month a bhikkhuni must pay homage and show reverence.

3/ The Bhikkhu Sangha and the bhikkhunis must not dwell or live together.

4/ After remaining for three months in one region, they should together examine themselves regarding what has been heard and seen, reflecting upon and reviewing themselves.

5/ A bhikkhuni must not rebuke or question a bhikkhu concerning matters heard or seen. However, if a bhikkhu has heard or seen something, he has the right to rebuke a bhikkhuni, and the bhikkhuni must then reflect upon and examine herself.

6/ A bhikkhuni who seeks the Dharma of the Path is permitted to ask a bhikkhu questions concerning the sutras and Vinaya.

7/ A bhikkhuni who has not herself attained the Path, if she violates the precepts, must every half-month go before the assembly to acknowledge her offense and repent, thereby relinquishing arrogance.

8/ Even if a bhikkhuni is one hundred years old and has upheld the full precepts, before a young bhikkhu newly ordained with the full precepts she must sit in a lower place and bow to him with humility and reverence.

These are the eight rules of respect that I teach to women entering the Path. They must not violate them but must study and practice them in this manner throughout their lives. If Mahaprajapati considers herself able to uphold these eight rules of respect, I shall permit her to become a renunciant.

Having received the Buddha’s teaching, Venerable Ananda committed it carefully to memory. He then bowed, departed, and informed Mahaprajapati, saying:

“Gautami, grieve no more. Because you have faith, you have relinquished your property and family and come to receive the precepts. The Buddha has taught that if a woman becomes a renunciant, she must observe eight rules of respect without violating them, uphold them throughout her life, and study them diligently. She must guard her mind as one who carefully builds a dike where the waters have broken through, not allowing the water to leak out.”

Venerable Ananda related to his maternal aunt, one by one, the Buddha’s teaching concerning the eight rules of respect. Venerable Ananda explained clearly:

“The Buddha taught: Any woman capable of observing these rules may enter the Buddha’s Dharma and Vinaya.”

Mahaprajapati immediately rejoiced and said:

“Yes, Venerable Ananda! Venerable One, please hear these words of mine: Suppose there were daughters of the four castes who had bathed, anointed themselves with fragrances, and adorned themselves with fine garments. Someone wishing to bring them benefit, security, and freedom from fear might fashion garlands of fragrant flowers and precious jewels and present them to those young women. Would they not delight in them and place those garlands upon their heads? Now that the Buddha has graciously bestowed the eight rules of respect, I likewise rejoice, vow to accept them, and place them upon my head.”

At that time Mahaprajapati received the full precepts and became a bhikkhuni. By observing the Dharma and Vinaya, she soon attained Worthiness—the state of an arhat. Some time later, the bhikkhuni Mahaprajapati went together with the elder bhikkhunis to Venerable Ananda and asked:

“Venerable Ananda, these elder bhikkhunis have long cultivated the holy life and have all seen the truth. Why, then, are they required to bow to young bhikkhus who have only recently received the full precepts?”

Venerable Ananda replied:

“Please wait. I shall now go in and ask the Buddha.”

Venerable Ananda immediately entered, bowed his head at the Buddha’s feet, and said:

“The bhikkhuni Mahaprajapati has said: ‘These elder bhikkhunis have long cultivated the holy life and have all seen the truth. Why, then, must they bow to young bhikkhus who have only recently received the full precepts?’”

The Buddha said:

“Enough! Enough, Ananda! Take care not to speak such words. What you know is not the same as what I know. If women had not become renunciants in my Path, then followers of other paths, brahmin ascetics of heterodox schools, and householders would all spread cloth upon the ground and entreat the renunciants, saying: ‘Worthy ones, you possess pure precepts and your meritorious conduct is lofty and far-reaching. Please walk upon this cloth so that I may forever receive merit.’”

The Buddha told Venerable Ananda:

“If women had not become renunciants in my Path, all the people under heaven would spread their hair upon the ground and beseech the renunciants, saying: ‘Worthy ones, you possess the conduct of morality, learning, and wisdom. Please walk upon this hair so that I may forever receive merit.’

“If women had not become renunciants in my Path, all the people under heaven would fully prepare robes, food and drink, beds, and medicines for treating illness, saying: ‘May the renunciants come and take these things for their own use.’

“If women had not become renunciants in my Path, all the people under heaven would honor renunciants as they honor the sun and moon and as they honor heavenly deities, even more than they honor the followers of other paths and heterodox schools.

“If women had not become renunciants in my Path, the Buddha’s true Dharma would have flourished for a full thousand years.”

The Buddha told Venerable Ananda:

“Because women have become renunciants, my teaching will decline five hundred years earlier. Why is this? Ananda, it is because there are five things that women cannot become. What are the five?

“A woman cannot become a Tathagata, Worthy and Perfectly Enlightened One.

“A woman cannot become a wheel-turning sage king.

“A woman cannot become Shakra, Lord of the Devas, in the second heaven, Trayastrimsha.

“A woman cannot become Mara, lord of the sixth heaven.

“A woman cannot become the Brahma King in the seventh heaven.

“These five stations can be attained only by a man. A man may become a Buddha in the world, a wheel-turning sage king, Shakra, Lord of the Devas, Mara, lord of the heavens, or the Brahma King.”

When the Buddha had spoken thus, everyone rejoiced, accepted the teaching with faith, and respectfully practiced it. ./.

10.—CHAPTER ON THE CONVERSION OF KING PRASENAJIT

At that time the Tathagata returned to the kingdom of Shravasti and stayed in Anathapindika’s Garden in Prince Jeta’s Grove, together with 1,250 bhikkhus. King Prasenajit then thought to himself: “The Buddha is of the Shakya clan. He renounced the household life and dwelt in the mountains, where he attained unsurpassed true and perfect enlightenment. His majestic bearing and wondrous spiritual powers cause devas, nagas, ghosts, and spirits alike to revere him. He teaches the Dharma to the people, and his teaching is excellent in the beginning, excellent in the middle, and excellent in the end. None who hear him teach the Dharma fail to rejoice. His words open the way to merit, ward off calamity, and lead to nirvana.”

The king immediately prepared his royal carriage and set out, with his attendants leading the way as usual. Upon arriving at the entrance, the king descended from his carriage. All his ministers came forward, stood upright, joined their palms in salutation, and then sat down. The king addressed the Buddha, saying:

“I have recently heard that a son of the Shakya clan sat upright in meditation for six years and attained the Path, receiving the title Buddha. Is this true, or is it merely a title bestowed upon him by people of the world?”

The Buddha told the king:

“I truly am the Buddha; this is not a false report spread by people of the world.”

The king said again:

“Does Gautama merely proclaim himself to be the Buddha while not truly being the Buddha?”

The Buddha again replied to the king:

“In the distant past, a Buddha named Dipankara gave me an assured prediction, saying: ‘In a future age, after ninety-one kalpas, you will become a Buddha named Shakyamuni. You will possess the thirty-two major marks, the eighty minor characteristics, the eighteen distinctive and wondrous qualities, the ten spiritual powers, and the four kinds of fearlessness. If even one of these were lacking, you could not be called a Buddha.’ I now possess all these in their entirety and am therefore called the Tathagata, the Unattached One, the Truly and Perfectly Enlightened One.”

Still clouded by delusion, the king remained doubtful and again asked the Buddha:

“Gautama is still young and has not studied the Way for very long. Why do I say this? In this world there are brahmins who practice the worship of water and fire, diligently enduring hardship day and night. Of the ninety-six systems of learning, there is none they have not studied and mastered. Six men of advanced age and great virtue, such as Purana Kasyapa and the others, are renowned throughout the world, yet even they have not attained that state of Buddhahood! A Buddha is one of supreme honor. Considering this, I harbor grave doubts.”

The Buddha told the king:

“Now I shall expound the Dharma of ultimate truth for the king. Listen clearly and harbor no doubts.”

The king said:

“Excellent!”

The Buddha told the king:

“There are four things that, though small, must not be treated lightly. What are the four?

“First: Though a crown prince is young, he will one day become king. Such a person must not be treated lightly.

“Second: Though a spark of fire is small, it can burn up grass and trees and will not cease until all is consumed. A spark of fire must not be treated lightly.

“Third: Though the offspring of a dragon is small, it can bring wind and rain, thunder and lightning, hail, and more. It must not be treated lightly.

“Fourth: Though an ascetic is young, he has entered the essence of the Way. His wisdom is profound and subtle, and he can travel through the air, teach and transform beings, and deliver the people to liberation. Such a person must not be treated lightly.”

The Blessed One then spoke this verse for the king:

“A crown prince, his merit complete,

Will one day become a king.

Should fools despise him,

Calamity will swiftly arise.

For it is from the mind that arise

Esteem and disdain.

When past practices are already present,

Merit naturally follows oneself.

One must contemplate the root of virtue,

And only afterward judge a person.

The foundation of the Way is already complete—

Great King, consider this.

When a spark encounters grass,

Its burning may know no bounds.

The precious Mount Sumeru

Also arose from a small mountain.

The wise contemplate things

As neither small nor great.

If one encounters a dragon and does not withdraw,

Even a little venom can kill.

Bhiksus destroy evil,

Diligently advancing and entering meditation.

Attaining the Way and spiritual powers,

They manifest transformations to deliver beings.

Seeing the truth, pure and undefiled,

They have crossed the five perilous paths.

A Buddha appears in the world

To dispel its sorrow and affliction.”

After hearing these true words, the king, his mind still deeply obscured by defilements, remained doubtful and had not yet awakened. He went forward, bowed at the Buddha’s feet, took his leave, and returned to the palace.

At that time, in the king’s realm, there was a wealthy brahmin who possessed many treasures. He had grown old without having a child, so he wholeheartedly prayed to heaven and earth. Before long, a son was born to him. When the boy was only seven years old, he fell ill and died. The father was overwhelmed with grief and anguish. Whether standing or lying down, he found no peace, and he neither ate nor drank. Hearing that the Buddha could dispel sorrow and affliction, he immediately went to Jetavana to see him.

The Buddha asked the brahmin:

“What sorrow burdens you, causing your countenance to be so haggard?”

The brahmin replied:

“I am already old and had only one son, but he has died, leaving me alone. This has plunged me into immeasurable grief and pain.”

The Buddha told the brahmin:

“It is because human beings have affection and attachment that they suffer sorrow and distress.”

Yet the brahmin’s mind was deluded, and he said to the Buddha:

“Affection and attachment are joyful. How could they bring sorrow, lamentation, suffering, and distress?”

The Buddha said:

“It is not so.”

This exchange occurred three times, but the brahmin still did not understand. He hurried out of Jetavana and saw two men gambling at a board game. He thought to himself, “Surely they are wise men who can resolve my doubt.” He then asked them:

“Are affection and attachment joyful, or are they sorrowful and painful?”

They replied to the brahmin:

“Of all the joys beneath heaven, none surpasses affection and attachment.”

The brahmin then said:

“I met Gautama, but he said the opposite.”

The two men replied:

“The ascetic Gautama goes against the ways of the world and deludes people. Take care not to believe him.”

The foolish people of the kingdom joined together in ridiculing the Buddha’s words. The matter reached the king’s ears and confused his mind. The king summoned his consort, whose name was Mallika, and said:

“Gautama is truly ridiculous, arguing perversely and without reason. How could affection and attachment give rise to sorrow and lamentation?”

The consort replied:

“The Buddha never speaks falsely. This is indeed the truth.”

The king said:

“You revere Gautama. It is only because you hold him in such esteem that you believe his words.”

The consort said to the king:

“Why does Your Majesty not go in person, or send a wise person to the Buddha to ask him about this matter, thereby establishing the truth concerning the madness and delusion of worldly people?”

Hearing these words, the king summoned a wise minister named Narishangha and told him:

“Go in my name and ask Gautama: ‘The people of the world, in their foolishness and delusion, falsely transmit your doctrine and recklessly claim that affection and attachment give rise to sorrow and lamentation. This is strange, for it is contrary to reason. The king has therefore sent a messenger to hear the Buddha’s instruction with reverence.’ If the Buddha gives any teaching, you must receive and remember it carefully.”

The minister obeyed the king’s command and immediately went to Jetavana. He bowed to the Buddha, rose, came forward, knelt, and said:

“King Prasenajit bows before your seat and asks about a matter he does not understand. He hopes the Buddha will instruct him, and I venture to convey his words truthfully.”

The Tathagata then told the great minister to sit down and taught him:

“The root of affection and attachment is a deep and bottomless current. Anguish, sorrow, and lamentation arise from affection and attachment.”

He further told the great minister:

“I shall now ask you a question. Answer according to your understanding. Suppose a person’s father and mother both died, his wife and children also died, and his property was confiscated by the district authorities. Would that person suffer intense sorrow and anguish?”

The great minister replied:

“It would be exactly as the Blessed One has said.”

“Furthermore, great minister, long ago there was a man whose family was impoverished and destitute. When he married, however, his wife came from a wealthy family. Because her family was indolent and lived in idleness, it became poorer day by day. The family was already destitute, yet still had to bribe higher officials, so they intended to compel the bride to remarry. When the wife heard her family discussing this, she told her husband, ‘My family will resort to force and will certainly seize you. What are we to do?’ Hearing his wife’s words, the husband led her into their room and said, ‘Now I wish for us to die together in one place.’ He then stabbed his wife to death and afterward stabbed himself and died.”

The Buddha told Narishangha:

“Because of affection and attachment, people even kill one another. How could these give rise only to sorrow and lamentation?”

The great minister received the Buddha’s teaching, bowed in reverence, and returned to the palace, where he fully related the Buddha’s doctrine. Yet the king’s mind still did not awaken. He continued to ridicule the teaching and again said to Queen Mallika:

“Why would Gautama himself say such a thing?”

The queen asked the king:

“There are two provinces: one is Kasi, and the other is Kuru. If someone reported to Your Majesty, ‘Those two lands have been seized by another king,’ what would Your Majesty do?”

The king told the queen:

“My wealth and happiness depend upon those two lands. If I lost them, I would be filled with sorrow.”

The queen asked further:

“If Crown Prince Virudhaka or Princess Vajira were to become ill or die, what would Your Majesty do?”

The king replied to the queen:

“If that happened, I could not bear it!”

The queen asked the king:

“Is it not because of affection and attachment that sorrow and lamentation arise?”

The queen further asked:

“I, your humble servant, though unattractive, have been permitted to attend upon Your Majesty. If one day I were to fall ill and die, what would Your Majesty do?”

The king replied:

“Mallika! If that happened, my mind would be plunged into darkness, and my life itself would be in peril!”

The queen then said:

“Is it not because of affection and attachment that sorrow and lamentation arise?”

At that time, the king’s mind opened and awakened. He immediately stepped down from his bed, bowed from afar toward Jetavana, took refuge in the Three Honored Ones, repented of his faults, and vowed to follow the Buddha’s teachings throughout his life. / .

11.—CHAPTER ON SELF-LOVE

The Buddha was staying in Anathapindika’s Garden in Prince Jeta’s Grove, in the kingdom of Shravasti, expounding the Dharma to the entire assembly of the Sangha.

At that time, King Prasenajit, taking advantage of a day of leisure, went to the Buddha. He descended from his chariot, put away his parasol, joined his palms, approached, bowed with his head touching the ground, and then withdrew to his seat.

The Buddha asked the king:

“Great King, from where have you come, with your garments torn and your appearance so haggard?”

The king immediately rose from his seat, wiped away his tears, and said:

“The Queen Mother has departed from this world. I attended her, escorted her coffin, conducted her burial, and completed all the arrangements before returning. I humbly beseech the Blessed One to come to my humble kingdom. Although I am now grieving and haggard, I hope to be graced by the presence of the Blessed One. By nature I am foolish and benighted, and my feelings were deluded by false words; only now have I found release through the Buddha’s wise and most true teaching: ‘Sorrow, grief, suffering, and distress all arise from affection and attachment.’ Whenever I recall this instruction, I reflect how difficult it is for the world to hear such a teaching.”

The Blessed One then told the king:

“Great King, sit down and listen carefully.”

The king replied:

“Yes, Blessed One.”

The Buddha taught:

“Once sentient beings have received bodily form, whether old or young, rich or poor, when the day comes for their lives to end, none can escape dissolution. It is like flowers in spring: their colors cannot remain fresh forever. When seeds form, the flowers fall; when fruits ripen, they must separate from their stems. Even that precious Mount Sumeru must crumble when the kalpa comes to an end. Even the vast and deep ocean will one day dry up. Human life is exceedingly precarious; the wise do not rely upon it, but only cultivate virtue and diligently practice the path.”

The Blessed One then spoke this verse:

“Human life is like ripened fruit,

Ever in fear of falling.

Because there is birth, there is suffering;

Who can escape death?

Like the swift current of a river,

All waters pour into the great sea.

Human life is also thus:

Once dead, one does not return.”

The Buddha further told the king:

“A Chakravartin king rules the four continents, travels through the air on tours of inspection, and is accompanied by the seven treasures; yet even if he lives for a thousand years, he must still die. Devas endowed with merit and virtue need only desire food for it to appear naturally, yet when their blessings are exhausted, they too must die. A bhikshu who eliminates evil, single-mindedly contemplates dhyana, cares nothing for glory or gain, whose resolve is as steadfast as a mountain, and who is a true sage endowed with spiritual powers must still pass into extinction.

When the Tathagata appears in the world, he manifests a body through skillful wisdom. The Buddha’s essence is like vajra; his radiance illuminates the great trichiliocosm. He journeys throughout the three realms to rescue sentient beings, yet even the Hero of the World, endowed with the Ten Powers, must still manifest nirvana!

Human beings dwell in the world, but the life of the body does not last long; it is as swift as a flash of lightning and as fleeting as a passing breeze. Glory, honor, nobility, and the royal throne in this world are no more than a dream. Reflecting upon the past and examining the present, throughout the beginningless and endless cycle of rebirth in the five paths, those who perceive the truth will return to the right path.”

The Buddha spoke this verse to the king:

“Like a swift-flowing stream,

Once gone, it does not return.

Human life is also thus:

Once dead, one does not come back.

Though one may live a thousand years,

One must still die.

Whatever comes together must part;

There is nothing upon which to rely.

All beings and things must perish;

The three realms afford no peace.

Though devas enjoy happiness,

When their merit ends, they too fall.

With resolve as firm as the earth,

And virtue weighty as a mountain,

The undefiled true sage

Serenely returns to extinction.

Joyful indeed are blessings and treasures;

All wishes are fulfilled.

The Great Being enters supreme quiescence,

Himself manifesting nirvana.”

King Prasenajit then asked the Buddha:

“What is meant by self-love? What is meant by self-protection?”

The Buddha replied:

“Excellent is this question! Great King, listen carefully. Human beings are born into the world with bodies formed from the four great elements.

Being foolish by nature and habituated to delusion, they kill living beings, steal, engage in sexual misconduct, speak falsely, and do not believe in the practice of the path. This is not loving oneself. If one cultivates goodness, practices benevolence, understands that life is impermanent, believes that after death there is rebirth, keeps the Three Honored Ones in mind, observes the precepts, gathers in the mind, maintains propriety with humility, and is sincerely filial and obedient, then such a person conducts himself in the world as one who knows how to love himself.

Furthermore, one who accumulates goodness and gathers merit, whose body commits no perverse deeds and whose resolve and conduct cultivate wisdom, is protected by the devas. Whether man or woman, all karmic deeds return to oneself; weapons cannot wound such a person, nor can ferocious tigers cause harm. The method of self-protection consists solely in upholding the precepts and virtuous conduct.”

For King Prasenajit, the Buddha spoke this verse:

“Those who commit evil

Cannot awaken themselves.

Delighting foolishly in their deeds,

They later suffer burning anguish.

Living through unwholesome conduct,

At death they fall into evil paths.

Entering the Avici hell,

Nothing can then avail them.

Those who cherish themselves

Carefully guard their conduct,

Discipline the body, and make it upright;

Their merit brings reward in heaven.

Those endowed with faith and conduct

Are praised by the noble ones.

Loving themselves in this way,

They dwell in peace and freedom from care.

Evil conduct endangers the body,

Yet fools consider it easy.

Good deeds bring the body peace,

Yet fools consider them difficult.

Faith in the Dharma, observance of precepts,

And a wise mind make one capable.

The devas offer their protection;

The wise delight in loving-kindness.

Benevolent and loving, free from wrong,

They dwell securely without care.

Being able to dispel anger,

They thereby escape suffering.”

When the king heard the Dharma,

His ignorance ended and delusion ceased.

He immediately received the Five Precepts.

All the attending ministers

Brought forth the mind of the path.

Devas, nagas, ghosts, and spirits

Rejoiced and delighted in hearing it.

12.—CHAPTER ON MAHAKASHYAPA’S FIRST ARRIVAL TO STUDY THE PATH

At that time, the Blessed One was staying in Anathapindika’s Garden in Prince Jeta’s Grove, in the kingdom of Shravasti, expounding the Dharma to everyone. Devas, nagas, ghosts, spirits, and the fourfold assembly of disciples were all present in solemn order.

At that time, the Venerable Mahakashyapa, with disheveled hair and tattered robes, came before the Buddha for the first time. Seeing him from afar, the Blessed One praised him aloud:

“Welcome, Kashyapa! I intend to yield half of my seat so that we may sit together.”

The Venerable Kashyapa came forward, bowed with his head and face at the Buddha’s feet, then withdrew, knelt, and declared:

“I am a disciple who came after the Tathagata. Out of compassion, you have offered me half your seat, but truly I dare not obey.”

The great assembly all thought, “What extraordinary virtue does this aged ascetic possess that causes the Blessed One to yield half his seat and invite him to sit? Whether he is an exceptional person or not, only the Buddha knows.”

The Tathagata then perceived the thoughts in everyone’s minds and wished to dispel their doubts. He extensively proclaimed that the Venerable Kashyapa’s great practices were equal to those of the noble ones. The Blessed One further said:

“Through the Four Dhyanas, I attain meditative concentration and bring mental activity to cessation, without any decline from beginning to end. Bhikshu Kashyapa also possesses the Four Dhyanas and, through dhyana, concentrates his mind. Through the mind of great loving-kindness, I extend benevolent love to all. The essential nature of the Venerable Kashyapa likewise possesses such loving-kindness. Through great compassion, I rescue sentient beings. Bhikshu Kashyapa likewise possesses such great compassion. Through the four spiritual samadhis, I abide in joy, day and night. What are the four?

1/ Samadhi of Formlessness

2/ Samadhi of the Immeasurable Mind

3/ Samadhi of the Pure Accumulation

4/ Samadhi of Non-Retrogression.

“Bhikshu Kashyapa also possesses these samadhis. I have always delighted in the Six Spiritual Powers, and now I have attained them. Bhikshu Kashyapa has also attained the Six Spiritual Powers:

1/ Mindfulness of the Four Bases of Spiritual Power

2/ Clearly knowing the minds of others

3/ Hearing all things with the divine ear

4/ Seeing the origins of sentient beings

5/ Knowing where sentient beings go according to their karmic conduct

6/ Having exhausted all outflows.”

Now I have attained fearlessness and am uniquely honored throughout the three realms. By means of the four concentrations, I shall clearly set forth the method for propagating the true Dharma.

1/ Concentration of liberation

2/ Concentration of knowledge

3/ Concentration of wisdom

4/ Concentration of moral discipline.

Name-and-form are both extinguished, leaving only purity. There are no perceptions of sorrow or joy, and the root of birth and death is severed. The bhikshu Kasyapa was likewise.

The Blessed One further said:

– In the distant past, there was a holy king named Mandhatr, whose lofty conduct illuminated the world and whose meritorious achievements moved all under heaven. Sakra, dwelling in the Trayastrimsa Heaven, admired his extraordinary virtue and ordered a celestial carriage to be sent to the palace to receive the king. The king then mounted the celestial carriage and suddenly soared into the sky. Sakra came forth to welcome him, sat together with the king, and delighted with him to their hearts’ content before returning him to his palace.

The Buddha told the bhikshus:

– Sakra, Lord of the Devas, at that time was Mahakasyapa, while King Mandhatr was I myself. At that time, Sakra invited me to share his seat, which was still subject to the perils of birth and death. Now I offer him the Dharma seat of unsurpassed, true, and perfect enlightenment, thereby repaying his former kindness.

The Buddha related this event from the past to reveal more fully the sacred virtues. The bhikshu Kasyapa and all those present attained liberation and together brought forth the aspiration for unsurpassed, true, and perfect enlightenment. The Dharma teaching spread far and wide, and there was no one who did not joyfully accept it. / .

13.- CHAPTER ON THE CONVERSION OF THE MANGO-GROVE WOMAN

The Buddha departed from the kingdom of Kapilavastu together with 1,250 bhikshus and traveled to the land of the Vajjis to liberate its people. Upon arriving at Vaisali, he entered the mango grove belonging to the Mango-Grove Woman. In that city was a woman named Amrapali. When she heard that the Buddha had come there to teach and transform beings, she rejoiced greatly and immediately prepared to set out together with five hundred women.

The Buddha told the bhikshus:

– Keep your thoughts upright, lower your eyes, and do not turn to gaze with deluded thoughts, for sensual beauty bewilders people. Only the path can restrain the passions and govern the mind. Only the wise are capable of this. A woman named Amrapali is now coming here together with five hundred women, wishing to hear the Dharma. Guard your pure conduct, uphold it, and do not become heedless.

The bhikshus replied:

– Yes, indeed, and they kept the Buddha’s instruction in mind.

Amrapali then reached the entrance, descended from her carriage, joined her palms before her breast, bowed her head, and walked straight forward. She prostrated herself with her face to the ground before the Buddha and then stood in her appointed place.

The Blessed One said:

– The body does not endure for long. It is not truly beautiful and cannot remain fresh forever. Human life is like the wind blowing past: youth and strength are followed by decline. Do not rely upon physical beauty and commit impure deeds. The delusions and calamities that arise among people in the world all originate in sensual desire. The three evil paths are exceedingly painful; only the wise can prevent entry into them.

When the women heard the Buddha’s teaching, their minds opened and their desires ceased. They immediately brought forth the aspiration for enlightenment and took refuge in the Three Honored Ones. Amrapali then stepped forward and addressed the Buddha:

– May you not regard women as lowly, but allow us to drink in the words of the Dharma. May the Tathagata and the Sangha of bhikshus graciously come to our dwelling tomorrow morning and partake of our humble meal.

The Buddha silently accepted her invitation. Knowing that the Buddha had accepted, the women rose, bowed their heads, prostrated themselves before the Buddha, and joyfully departed.

At that time, the sons of wealthy elders in the city, together with five hundred companions, heard that the Buddha had come there to teach and transform beings and was staying in the mango grove. They immediately went together to the Buddha to hear the Dharma. Their carriages, horses, and garments shone resplendently in five colors. After leaving the city and reaching the mango grove, their attendants, carriages, and horses all became silent in accordance with proper decorum. Upon reaching the entrance, they descended from their carriages, joined their palms, advanced, paid homage, exchanged greetings, and then took their seats. The Buddha said:

– Sons of good family! Your present noble rank, honor, and pleasures are the fruits of merits and virtues accumulated in previous lives. Now that you have also seen the Buddha, your merits and virtues will increase even further.

The sons of the elders rejoiced. Rising from their seats, they knelt upright and invited the Buddha:

– Tomorrow morning, may the Blessed One graciously take pity on us, come to our dwelling, and partake of our humble meal.

The Buddha said:

– I have already accepted an earlier invitation.

The Buddha would not accept two invitations for the same occasion. The sons of the elders again asked:

– We do not know the name of the person whose invitation you accepted.

The Buddha said:

– Just now, I accepted Amrapali’s invitation. Tomorrow morning, I shall go to her dwelling.

The sons of the elders said to the Buddha:

– She is merely a commoner of this land. Why should she be given precedence?

The Buddha said:

– Sons of good family! The Tathagata extends loving-kindness everywhere, without distinguishing between the noble and the lowly.

The sons of the elders then went forward, prostrated themselves at the Buddha’s feet, took their leave, and returned home. Along the way, they met Amrapali and said to her:

– The Buddha is the Supremely Honored One and has come to our country to teach and transform everyone. Therefore, the privilege of making offerings to the Buddha and the Sangha must first be ours, for men are honored while women are lowly. You must therefore make your offering afterward. Take care not to disobey this command; we have come here to tell you so.

The woman replied to the sons of the elders:

– Those possessing power and authority should not use them to oppress the weak. I now ask four things of you. If you can grant them to me, I shall not dare to make my offering first:

First: I ask that my wholesome mind be preserved without wavering.

Second: I ask that my life be preserved and not lost.

Third: I ask that my possessions be preserved without diminishing.

Fourth: I ask that the Blessed One remain here always to teach and instruct us and not depart for another country.

They immediately said to her:

– A wholesome mind is difficult to preserve, and human life is likewise beyond our control. There is nothing we can do.

They then said among themselves:

– This woman possesses merit and has obtained the privilege of making offerings to the Buddha first. Only now do we understand impermanence, and we rejoice exceedingly.

Among that group were some young men who, ashamed that they had come too late, became obstinate and ordered the market superintendent to close the market. At that time, Amrapali sent people to the market to buy provisions, but they could obtain nothing. She returned and inspected her storehouses, where she found all food and drink in abundance, with nothing lacking except charcoal and firewood for fuel! She searched for them but still found none, so she returned, opened her storehouse, and took out cotton cloth, soaked it in fragrant oil, and burned it as fuel. When all the vegetarian food for the offering had been prepared, she sent a messenger at daybreak to inform the Buddha, but the city gates were tightly closed. The messenger returned and reported:

– The city gates have not been opened.

She knew this had been done by the sons of the elders and thought to herself:

– I ought to send a messenger to inform the Buddha that the offering has been prepared, but how can I convey the message?!

She then told a parrot:

– Go and report this to the Buddha.

Obeying her command, the parrot flew out of the house. The sons of the elders immediately raised their bows and shot at the bird.... Because the bird was obeying the command to invite the Buddha, it was protected by divine power, and the arrows were transformed into flowers. The bird flew to the Buddha’s dwelling, hovered in the sky, and addressed the Buddha:

– Everything has been prepared. May the Blessed One graciously come.

At that time, the Venerable Protector of Beings, through the majestic spiritual power of the Dharma, stepped forward, and the city gate immediately opened. Heaven and earth trembled; dragons sent rain down upon the ground, and celestial music began to play. All manner of musical instruments spontaneously resounded. After the Buddha had taken his meal and washed his hands, he expounded the Dharma to the five hundred sons of elders, A Phàm Hòa Lợi, and the five hundred maidens, enabling them to attain the Dharma-eye. They all then received the five precepts. The Buddha and the Sangha of bhiksus returned to the Nại Thị grove, causing everyone to rejoice; there was no one who did not delight in listening. / .

14.- CHAPTER ON THE NIRGRANTHA'S QUESTIONS AND DOUBTS.

The Buddha departed from the country of Duy Da Ly together with 1,250 bhiksus and 1,000 upasakas, and they all arrived at the Ba Hòa Ly grove in the country of Na Nan Đà. At that time, the people of that country worshiped the Six Teachers and, deluded, followed their false practices. In the city was a wealthy elder named A Di Bạt Đề Phất, who served the Nirgranthas with utmost devotion. He heard that the Buddha had come to that region, yet he still went as usual to pay homage to the Nirgranthas. The Nirgrantha then asked him:

“Have you heard that Gautama has come here?”

He replied:

“I have heard.”

The Nirgrantha said:

“Go and challenge the śramana Gautama with a question that will leave him unable to answer.”

Bạt Đề Phất asked:

“What question would make him unable to reply?”

He answered:

“Challenge Gautama by saying: ‘I have heard that the śramana makes vows that all may have sufficient food. Yet now, in contemptible fashion, he has led a great assembly into an impoverished country, consuming the people's provisions. This is utterly wasteful and useless!’”

Bạt Kỳ obeyed the instruction and departed. He immediately went to the Buddha. When he beheld the Buddha's sublime spiritual virtue and majestic marks, and saw that his disciples observed the deportment of the Dharma, being diligent and courteous, reverence arose in his heart. With palms joined, he approached, bowed in greeting, sat down, and addressed the Buddha:

“I wish to ask about one matter. May you explain it.”

The Buddha said:

“Speak. I am listening.”

Bạt Đề Phất said:

“I have privately heard that Gautama benefits all living beings and enables them to attain peace and happiness. Yet now you have led a great assembly into an impoverished country, diminishing the people's provisions and consuming them wastefully, without benefit.”

The Buddha said to Di Bạt Đề Phất:

“Throughout the past ninety-one kalpas, I have never heard it said that the performance of merit resulted in loss and brought no benefit. Rather, I have heard that those who are honored and wealthy attained their status because they practiced extensive generosity in previous lives. Never has anyone incurred great expense in giving without receiving karmic fruit. When people practice benevolence and righteousness, they are praised and celebrated in the present life and are born in the heavens in the life to come. Those who encourage goodness are joyful, for meritorious recompense follows them wherever they go.”

The Buddha further said to the elder:

“Human wealth is subject to eight perils through which it is lost without benefit:

1/ It may be confiscated by officials.

2/ It may be plundered by thieves.

3/ It may be consumed by fire without one's knowing.

4/ It may be swept away by water.

5/ It may be violently seized by enemies and creditors.

6/ One may possess fields and gardens but fail to cultivate them.

7/ One may engage in trade without making a profit.

8/ It may be secretly taken and squandered in a profligate and immoral manner by an unfilial child.

“These eight things are exceedingly perilous, and wealth is difficult to preserve against them. When these eight calamities descend, no power can prevent them. For this reason, the Tathagata exhorts people to practice generosity and deposit their wealth in the field of merit, where it is exceedingly secure and difficult to dislodge, and where neither flood, fire, nor bandits can harm it. When their lives end, they will be born in the heavens, where food and clothing arise naturally.”

The Buddha said to the elder:

“These true words are of the utmost importance and serve to transform the delusion and ignorance of worldly people. Those who do not believe destroy the very foundation of their humanity and must fall into the three evil destinies. Those who are able to understand can transform what they hear, change their conduct, and attain an unconditioned transformation-body, their destination becoming clearly manifest.”

When A Di Bạt Đề Phất heard the Buddha expound the Dharma, his heart became joyful and composed. Rising from his seat, he personally declared:

“Because of my ignorance, delusion accumulated within me. Not recognizing one who is truly and rightly enlightened, I questioned you about something contrary to the Dharma. In truth, this did not arise from my own crude intention; the Nirgrantha commanded me to do it, and I had to obey, being unable to refuse. May the Buddha compassionately forgive my offense.”

The Buddha said:

“You have awakened to it yourself; the merit of this is immeasurable.”

The elder rejoiced and again addressed the Buddha:

“My mind is obscured and difficult to awaken. May I ask about a matter that perplexes me?”

The Buddha said:

“Ask whatever you wish. I shall now distinguish and explain everything for you.”

The elder asked:

“I have privately heard that the Tathagata, with impartial loving-kindness, delivers all beings. Yet I do not understand why, within this teaching, the results are partial and unequal: some attain the Way, while others do not. I have harbored this doubt for a long time. I respectfully beseech the Blessed One to elucidate it for me.”

The Buddha taught:

“Excellent! Listen carefully to the answer to this question, remember it, and uphold it. Suppose a farmer cultivates two fields. One lies on high ground, is dry, and has fertile soil. The other lies on low, damp ground and has poor soil. In spring, he exerts equal effort in plowing both, sows the seeds at the proper season, hoes the soil, and removes the weeds. Yet when autumn comes and he reaps the harvest, the quantities measured from the two fields differ.”

The Buddha said to the elder:

“Though the labor applied by a person is the same, the results are unequal solely because the soil is fertile in one place and barren in the other. Those who hear my Dharma, faithfully accept it, and practice accordingly attain realization as they wish. They are like a fertile rice field that yields an immeasurable harvest. Thus bhiksus, bhiksunis, upasakas, and upasikas may, according to their aspirations, penetrate deeply into unobstructed spiritual powers. Those who hear the teachings of the Way yet oppose them and refuse to believe are like the low-lying field, where the seeds are submerged in water, become feeble, and fail to sprout. Such are now the Nirgranthas and the other Six Teachers.”

The Blessed One further said:

“Suppose a person takes two jars to fetch water. One jar is intact, while the other is pierced with holes. When they are filled, the intact jar always remains full, whereas all the water leaks from the pierced jar. Those who hear the teachings of the Way, diligently cultivate with vigor, observe the precepts without violation, and guard body and speech are like the intact vessel, perfectly capable of holding water. Those who hear the Dharma but neither accept nor uphold it, refuse to believe, and moreover slander it, lose the foundation of their humanity and return to the evil destinies. They are like a leaking vessel that can never remain full.”

The Buddha said to the elder:

“Because of wholesome conduct in previous lives, you have now encountered the Buddha. Yet if, despite being wealthy and honored, you do not believe in the Way, you will be like flowers blooming wildly, only to fall without ever bearing fruit.”

At that time, the elder A Bạt Đề Phất rejoiced in his heart and exclaimed, “Excellent!” The true words moved his spirit. Having spoken words of utmost sincerity, he immediately aroused the aspiration for unsurpassed, right, and true enlightenment, received the precepts, and withdrew.

All the people throughout the country aroused the aspiration for the Way. The false arts of the Six Teachers were entirely abandoned. Devas, humans, dragons, and spirits proclaimed and glorified the radiant renown of the true Dharma.

15.- CHAPTER ON THE BUDDHA EATING HORSE-GRAIN.

At that time, the Buddha departed from the country of Ba Hòa Ly together with the assembly of 1,250 bhiksus and returned to Anathapindika's garden in Prince Jeta's grove.

At that time, within the borders of the country of Sravasti was a district named Tùy Lan Nhiên. There lived a brahmin named A Kỳ Đạt, who possessed great wisdom and keen understanding, and whose household wealth was beyond compare. He went to the home of A-Nan-Bân-Kỳ, and after they had finished discussing their affairs, he asked Tu Đạt:

– Is there now in this capital city any divine person who could become my revered teacher?

Sudatta replied:

– Have you not heard? A prince of the Sakya clan renounced the household life to practice the Way and has now attained awakening. He is called the Buddha. His physical form is adorned with excellent marks rarely seen in the world; his manner is refined, pure, and upright, illuminating and dispelling the defilements of the mind. His spiritual powers and wisdom are penetrating, and he clearly knows the origins of sentient beings. Among devas, nagas, and spirits, there are none who do not revere him. Whenever he delivers a Dharma teaching, its meaning is so subtle, essential, and wondrous that it cannot be expressed by my wisdom, which glimmers only like a firefly.

When Ajita heard that the Buddha was a sage of great virtue, his heart trembled, and he immediately asked:

– Where is the Buddha now, and may he be seen?

Sudatta replied:

– He is near Jetavana, widely proclaiming the words of truth.

Early the next morning, Ajita went to Jetavana. Upon entering the gate and seeing the Buddha radiant with majestic spiritual power, reverence arose in his heart. He approached, bowed his head at the Buddha’s feet, and sat to one side. The Buddha taught him the Dharma, causing him to become joyful and inspired. He then arose and invited the Buddha and the Sangha of bhiksus, out of compassion, to favor them by residing there for three months.

Through his spiritual knowledge, the Buddha understood the causes and conditions from former lives, and therefore silently accepted the invitation. Having received the Buddha’s acceptance, Ajita took his leave and returned to his country. He then went home and prepared offerings consisting of the finest and most nourishing delicacies.

That day, the Buddha and a Sangha of five hundred bhiksus traveled to Suilanran. At that time, Ajita was deluded by the celestial Mara and became engrossed in the five sensual desires: 1. Precious ornaments; 2. Female musicians; 3. Clothing and food; 4. Fame and profit; and 5. Sexual desire. He remained in the rear quarters of his residence and instructed the gatekeeper:

– For three months, receive no visitors, whether honorable or lowly. You must obey my command.

When the Tathagata arrived at the gate, it remained shut and was not opened. He therefore went to stay in a dwelling beside a great grove. The Buddha told the Sangha of bhiksus:

– Famine prevails here, and the people take no delight in the Way. Each of you may go wherever conditions are favorable to seek alms.

The Venerable Sariputra obeyed the Buddha’s instruction and flew to the Heaven of the Thirty-Three, where each day he ate naturally manifested rice. The members of the Sangha went through the sky to seek alms and returned after three days. At that time, a horse trainer reduced the horses’ portion of barley and offered it to the Buddha and the Sangha. The Venerable Ananda received the barley and placed it in a bowl. Grieved at heart, he said:

– The devas’ sweet and exquisite flavors and the fine, nourishing foods offered by kings each possess their distinctive tastes, yet none of them can be presented to the Blessed One. Now we have obtained this barley, which is extremely coarse and inferior. How could I bear to offer it to the Buddha?

After receiving the barley, the Venerable said to an elderly woman:

– The Buddha is the Supremely Honored One, the most exalted sage and sovereign of the Dharma. He now wishes to take his meal. I hope you will assist us; the merit of doing so will be immeasurable!

The elderly woman replied to the Venerable Ananda:

– I am occupied with work at present and cannot cook it.

Nearby was another elderly woman who, upon hearing the Buddha, the Blessed One, praised, hurried over and asked to cook the food for them. The Venerable Ananda consented. The meal was soon ready. After the Buddha had eaten, he pronounced a blessing. At that moment, the Venerable Ananda’s heart remained constricted with sorrow. Wishing to dispel his distress, the Buddha gave him the remaining food. The Venerable found that its fragrance and flavor possessed a hundred exquisite tastes such as could not exist in the world. The Venerable Ananda’s heart was relieved, and he said:

– The wondrous virtue of the Tathagata is inconceivable.

At that time, the Tathagata wished to travel to the country of the Vajjis. He first instructed the Venerable Ananda to go and inform the elder Ajita. The Venerable Ananda obeyed and went to notify the elder Ajita. When the elder saw the Venerable Ananda approaching, he did not yet understand the reason and immediately asked him:

– Where is the Blessed One now?

The Venerable Ananda replied:

– He is here. Three months ago, he accepted your invitation. One who is worthy of honor does not speak two different words. Now that the appointed period has ended, he has come to bid you farewell before departing.

When Ajita heard that the Buddha, out of compassion, had come to teach and transform beings, yet he had failed to make offerings, sorrow and anxiety mingled in his heart. He immediately hurried to the Buddha, bowed with his head and face at the Buddha’s feet, and confessed:

– I was obscured by delusion and wrongdoing and therefore broke my promise. I beseech the Buddha, in his compassion, to forgive this grave offense of mine.

The Buddha told the brahmin:

– I fully understand your sincere heart.

Ajita then came forward and addressed the Buddha:

– Please remain for seven days so that I may make offerings to you.

As the rains retreat had just ended, the Buddha accepted his request. That day, the Venerable Sariputra descended from the heavenly realm. The season of coarse food had passed, and the Buddha was about to travel to the country of the Vajjis. Ajita took the surplus offerings and scattered them along the road, wishing the Buddha to tread upon them as he passed. The Buddha told the brahmin:

– Provisions and grain are things meant to be eaten and should not be trodden upon.

The Buddha accepted those offerings and pronounced a blessing in verse:

– Among practitioners of other paths,

Those diligent in serving fire are foremost.

Among those whose learning daily improves,

Those who comprehend all meanings are foremost.

Among all to whom people turn for refuge,

The Cakravartin is foremost.

Among rivers and flowing springs,

The vast and deep ocean is foremost.

Among all the stars in the heavens,

The sun and moon shine brightest.

When a Buddha appears in the world,

He is foremost among recipients of offerings.

Ajita’s heart became joyful and open, and he immediately attained the pure Dharma eye. All the people of the country, both old and young, aroused the aspiration for the Way. They came forward, bowed at the Buddha’s feet, and joyfully returned home. At that time, through the majestic spiritual power of the Buddha, the Venerable Ananda knew that great doubt had arisen in the minds of the bhiksus. He therefore addressed the Buddha:

– The Tathagata possesses wondrous spiritual power, and the Three Knowledges shine universally. He knows from what causes the thoughts of sentient beings arise. Yet we do not understand why there are times when you must eat barley. We beseech the Buddha to instruct and transform us, thereby dispelling everyone’s doubts.

The Buddha told the bhiksus:

– In the distant past, there was a great country named Panduvati. At that time, there was a king named King Bandhuma. This king had a crown prince named Vipasyin, who renounced the household life to study the Way. When he attained awakening and became a Buddha, he retained the name Vipasyin. He was adorned with excellent marks and majestic virtue; the Dharma of all Buddhas is one and the same. Sixty-two thousand bhiksus attended him. At that time, his royal father offered meals to the Buddha and the Sangha of bhiksus. He decorated the city with the finest jeweled banners in the world, making it brilliant and magnificent. There was then a pure brahmin of lofty virtue, followed by his disciples. Having occasion to enter the city, he turned and asked the people:

– What extraordinary ceremony is taking place that the city has been adorned so splendidly?

A passerby replied:

– King Bandhuma’s crown prince has attained the Way and is called a Buddha. Today he is coming so that the king and his ministers may make offerings to him.

The ascetic said:

– The people of the world are truly deluded. Why squander fine, nourishing food as an offering to that man? If what you say is true, he ought instead to eat the barley given to horses.

His five hundred disciples also unanimously praised their teacher, saying that he had spoken correctly. Among them, however, one person admonished the teacher:

– What you have said is wrong. You should say, ‘He is a person of honored virtue, worthy of eating the food of the devas.’

The Buddha told the bhiksus:

– The brahmin of lofty conduct at that time was none other than I myself. His five hundred disciples were you who are now present, and the person who admonished the teacher was Sariputra. Because I planted that cause, I now experience this consequence.

The Buddha said to the bhikkhus:

– You must guard your minds and mouths. Be vigilant and do not be heedless. Good and evil deeds will follow a person; even after a long time, they will not be lost. You must cultivate the practice of wisdom, and then you may attain the Way. Even I must still undergo the fruits of karmic retribution; from this, you should understand that it is so.

Having heard the sutra, the bhikkhus rejoiced, faithfully accepted it, and respectfully practiced it.

THE SUTRA OF THE ARISING OF THE MIDDLE ORIGINAL

Lower Volume

(The End)