長阿含經

1. THE GREAT ORIGINS SUTRA

Thus have I heard:

At one time, the Buddha was dwelling in the Flower Grove cave in Jeta’s Grove, in the country of Sravasti, together with a great assembly of one thousand two hundred and fifty bhikshus.

At that time, after returning from their alms round, the bhikshus gathered in the Flower Grove Hall and discussed among themselves:

“Venerable bhikshus, only the Unsurpassed Honored One, wondrous indeed, endowed with immense spiritual power and far-reaching supernormal knowledge, can clearly know the countless Buddhas of the past who entered nirvana, utterly severed all fetters, and extinguished all conceptual proliferation. He also clearly knows whether the kalpas of those Buddhas were long or short, as well as their names, the clans into which they were born, their food and drink, the length of their lives, and what experiences of pleasure and pain they underwent.

He further clearly knows that those Buddhas possessed such morality, such Dharma, such wisdom, such liberation, and such abiding. What do you think, venerable ones? Does the Tathagata know these things through penetrating the nature of all dharmas, or because the devas related them to him?”

At that time, the Blessed One was in a secluded place. With his purified divine ear, he clearly heard the bhikshus discussing these matters. He rose from his seat, went to the Flower Grove Hall, and sat upon the seat prepared for him. Although the Blessed One already knew, he nevertheless asked:

“Bhikshus, what matter have you gathered here to discuss?”

The bhikshus then reported everything fully to the Buddha. The Blessed One said to them:

“Excellent, excellent! Having gone forth to train in the Path with a mind of right faith, you should do two things: first, speak in accordance with the Dharma of the noble ones; second, remain silent in accordance with the Dharma of the noble ones. Your discussion should indeed concern matters such as these. The Tathagata, endowed with immense spiritual power, knows comprehensively all events throughout countless past kalpas. This is both because he has penetrated the nature of all dharmas and because the devas have related them to him.”

The Buddha then spoke this verse:

The bhikshus gathered in the Dharma hall,

Discussing the Dharma of the noble ones.

The Tathagata, from his secluded dwelling,

Clearly heard them with his divine ear.

The sun of the Buddha shines everywhere,

Discerning the meaning of the Dharma realm.

He also knows the events of the past,

When the Buddhas entered parinirvana,

Their names, clans, and lineages.

He also knows their allotted births.

Wherever each one dwelt,

He discerned it with his purified eye.

Devas of immense spiritual power,

Whose countenances were exceedingly dignified,

Also came and reported to me

How the Buddhas entered parinirvana,

Their birthplaces, names, and lineages,

Proclaiming them in wondrous, lucid voices.

The Most Honored One in the world

Clearly knows the Buddhas of the past.

The Buddha again addressed the bhikshus:

“Bhikshus! Would you like the Tathagata, through the knowledge of past lives, to tell you the causes and conditions pertaining to the Buddhas of the past?”

The bhikshus then said to the Buddha:

“Blessed One, now is the proper time. We wish to hear. Excellent, Blessed One! This is a fitting time to expound the teaching. We shall receive it and practice accordingly.”

The Buddha told the bhikshus:

“Listen attentively and reflect carefully. I shall distinguish and explain these matters for you.”

The bhikshus assented and listened attentively.

The Buddha said:

“Bhikshus! Ninety-one kalpas ago, a Buddha named Vipasyin, the Tathagata, the Arhat, appeared in the world.

“Furthermore, bhikshus, thirty-one kalpas ago, a Buddha named Sikhin, the Tathagata, the Arhat, appeared in the world.

“Furthermore, bhikshus, during that same thirty-first kalpa, a Buddha named Visvabhu, the Tathagata, the Arhat, appeared in the world.

“Furthermore, bhikshus, in this Auspicious Kalpa there have been Buddhas named Krakucchanda, Kanakamuni, and Kasyapa. I too have now attained unsurpassed perfect awakening in this Auspicious Kalpa.”

The Buddha then spoke this verse:

Ninety-one kalpas ago

There was the Buddha Vipasyin.

Thirty-one kalpas thereafter

There was the Buddha named Sikhin.

Also within that same kalpa

The Buddha Visvabhu appeared.

Now, in this Auspicious Kalpa,

Throughout countless nayutas of years,

Four Great Seers have appeared

Out of compassion for the world:

Krakucchanda, Kanakamuni,

Kasyapa, and Sakyamuni.

“You should know that in the time of the Buddha Vipasyin, human beings lived for eighty thousand years; in the time of the Buddha Sikhin, human beings lived for seventy thousand years; in the time of the Buddha Visvabhu, human beings lived for sixty thousand years; in the time of the Buddha Krakucchanda, human beings lived for forty thousand years; in the time of the Buddha Kanakamuni, human beings lived for thirty thousand years; in the time of the Buddha Kasyapa, human beings lived for twenty thousand years. Now that I have appeared in the world, human beings live for one hundred years, with few exceeding that span and many falling short of it.”

The Buddha then spoke this verse:

People in Vipasyin’s time

Lived for eighty-four thousand years.

People in the Buddha Sikhin’s time

Had lifespans of seventy thousand years.

People in Visvabhu’s time

Had lifespans of sixty thousand years.

People in Krakucchanda’s time

Had lifespans of forty thousand years.

People in Kanakamuni’s time

Had lifespans of thirty thousand years.

People in the Buddha Kasyapa’s time

Had lifespans of twenty thousand years.

People in my present time

Live no longer than one hundred years.

“The Buddha Vipasyin was born into the ksatriya class and belonged to the Kondanna clan. The Buddhas Sikhin and Visvabhu were of the same class and clan. The Buddha Krakucchanda was born into the brahmin class and belonged to the Kasyapa clan. The Buddhas Kanakamuni and Kasyapa were of the same class and clan. As for me, the present Tathagata, the Arhat, I was born into the ksatriya class and belong to the Gautama clan.”

The Buddha again spoke this verse:

The Tathagata Vipasyin,

Sikhin, and Visvabhu—

These three Perfectly Awakened Ones

Were born into the Kondanna clan.

Those three other Tathagatas

Were born into the Kasyapa clan.

I now, the Unsurpassed One,

Guide all sentient beings;

Foremost among devas and humans,

I am the valiant one of the Gautama clan.

The first three Perfectly Awakened Ones

Were born into the ksatriya class.

The latter three Tathagatas

Belonged to the brahmin class.

I now, the Most Honored One,

Am a valiant ksatriya.

“The Buddha Vipasyin sat beneath the patali tree and attained unsurpassed perfect awakening. The Buddha Sikhin sat beneath the pundarika tree and attained unsurpassed perfect awakening. The Buddha Visvabhu sat beneath the sala tree and attained unsurpassed perfect awakening. The Buddha Krakucchanda sat beneath the sirisa tree and attained perfect awakening. The Buddha Kanakamuni sat beneath the udumbara tree and attained perfect awakening. The Buddha Kasyapa sat beneath the nyagrodha tree and attained perfect awakening.

“I, the present Tathagata, the Arhat, sat beneath the asvattha tree and attained perfect awakening.”

The Buddha then spoke this verse:

The Tathagata Vipasyin

Went to the patali tree,

And in that very place

Attained unsurpassed perfect awakening.

He realized the Path and ended the source of existence.

The Tathagata Visvabhu

Sat beneath the sala tree

And attained the knowledge and vision of liberation.

With unobstructed supernormal powers,

The Tathagata Krakucchanda

Sat beneath the sirisa tree,

Undefiled and unattached.

The Sage Kanakamuni

Sat beneath the udumbara tree,

And in that very place

Extinguished all craving, sorrow, and affliction.

The Tathagata Kasyapa

Sat beneath the nyagrodha tree,

And in that very place

Destroyed the roots of existence.

I now, Sakyamuni,

Sat beneath the asvattha tree;

As the Tathagata endowed with the ten powers,

I severed all fetters,

Subdued the hostile hosts of Mara,

And proclaimed the light amid the assembly.

The seven Buddhas, strong in diligence,

Radiated light and dispelled the darkness;

Each sat beneath a tree,

And there attained perfect awakening.

“The Buddha Vipasyin held three Dharma assemblies: at the first assembly there were one hundred sixty-eight thousand disciples; at the second assembly there were one hundred thousand disciples; and at the third assembly there were eighty thousand disciples. The Buddha Sikhin also held three Dharma assemblies: at the first assembly there were one hundred thousand disciples; at the second assembly there were eighty thousand disciples; and at the third assembly there were seventy thousand disciples.

The Buddha Visvabhu held two Dharma assemblies: at the first assembly there were seventy thousand disciples; and at the second assembly there were sixty thousand disciples. The Tathagata Krakucchanda held one Dharma assembly, with forty thousand disciples. The Tathagata Kanakamuni held one Dharma assembly, with thirty thousand disciples.

The Tathagata Kasyapa held one Dharma assembly, with twenty thousand disciples. I now hold one Dharma assembly, with one thousand two hundred fifty disciples.”

At that time, the Buddha spoke this verse:

Vipasyin, whose name means Vision,

Possessed wisdom beyond measure;

Seeing all, he was without fear,

And held three assemblies of disciples.

Sikhin, radiant and unmoving,

Destroyed all the fetters;

His immeasurable, majestic virtue

Could never be fathomed.

He too held three assemblies,

Gathering together his disciples.

Visvabhu severed the bonds;

That Great Sage convened assemblies.

His renown spread in every direction,

And his wondrous Dharma was praised;

His disciples formed two assemblies,

Expounding widely the profound meaning.

Krakucchanda held one assembly;

Out of compassion, he cured all suffering.

The Teacher guided sentient beings,

With his disciples in one assembly.

The Tathagata Kanakamuni,

The Unsurpassed One, did likewise.

His body was the color of pure purple-gold,

And every feature of his countenance was perfect.

His disciples formed one assembly,

Widely expounding the wondrous Dharma.

Kasyapa, in every single hair,

Was single-minded, without confused thought;

Not one word was burdensome or redundant.

His disciples formed one assembly.

The Able Sage, whose mind rests in cessation—

I, the Sakyan ascetic,

The Most Honored, God Above Gods—

Have one assembly of disciples;

In that assembly I reveal the meaning

And extensively expound the pure teaching.

Their hearts are always joyful;

Their outflows are ended, and they are not reborn.

Vipasyin and Sikhin each held three;

The Buddha Visvabhu held two;

The other four Buddhas each held one

Assembly in which the Sages taught.

“The Buddha Vipasyin had two disciples, Khanda and Tissa. The Buddha Sikhin had two disciples, Abhibhu and Sambhava. The Buddha Visvabhu had two disciples, Phoyu and Uttama. The Buddha Krakucchanda had two disciples, Satni and Vilu. The Buddha Kanakamuni had two disciples, Subanna and Uttarau. The Buddha Kasyapa had two disciples, Tissa and Bharadvaja. I now have two disciples, Sariputra and Maudgalyayana.”

At that time, the Buddha spoke this verse:

Khanda and Tissa

Were disciples of Vipasyin.

Abhibhu and Sambhava

Were disciples of the Buddha Sikhin.

Phoyu and Uttama,

Foremost among the disciples—

Both subdued the hostile forces of Mara;

They were disciples of Visvabhu.

Satni and Vilu

Were disciples of Krakucchanda.

Subanna and Uttarau

Were disciples of Kanakamuni.

Tissa and Bharadvaja

Were disciples of the Buddha Kasyapa.

Sariputra and Maudgalyayana

Are my foremost disciples.

“The Buddha Vipasyin had an attendant disciple named Asoka; the Buddha Sikhin had an attendant disciple named Ksemakara; the Buddha Visvabhu had an attendant disciple named Upasanta; the Buddha Krakucchanda had an attendant disciple named Buddhija; the Buddha Kanakamuni had an attendant disciple named Sotthija; the Buddha Kasyapa had an attendant disciple named Sabbamitta; and I have an attendant disciple named Ananda.”

Asoka and Ksemakara,

Upasanta and Buddhija,

Sotthija and Sabbamitta—

The seventh is Ananda.

These were the Buddhas’ attendants,

Fully versed in every meaning;

Day and night, they were never heedless.

Those seven noble disciples

Served at the sides of the seven Buddhas,

Joyfully making offerings,

And serenely entered cessation.

“The Buddha Vipasyin had a son named Phuong Ung. The Buddha Sikhin had a son named Atula. Visvabhu had a son named Suppabuddha. Krakucchanda had a son named Uttara. Kanakamuni had a son named Satthavaha. Kasyapa had a son named Vijitasena. I now have a son named Rahula.”

The Buddha again spoke this verse:

Phuong Ung and Atula,

Suppabuddha and Uttara,

Satthavaha and Vijitasena—

The seventh is Rahula.

Those noble sons

Continued the lineage of the Buddhas;

They loved the Dharma and delighted in giving,

And were fearless within the noble Dharma.

“The Buddha Vipasyin had a father named Bandhuma, a king of the ksatriya caste; his mother was named Bandhumati. The royal city from which the king governed was also named Bandhumati.”

The Buddha then spoke this verse:

The All-Seeing One’s father was Bandhuma,

And his mother was Bandhumati.

In the city of Bandhumati,

The Buddha expounded the Dharma.

“The Buddha Sikhin had a father named Aruna, a king of the ksatriya caste; his mother was named Pabhavati; and the royal city from which the king governed was named Arunavati.”

The Buddha again spoke this verse:

Sikhin’s father was Aruna,

And his mother was named Pabhavati;

Within the city of Arunavati,

His majestic virtue subdued external foes.

“The Buddha Visvabhu had a father named Suppatita, a king of the ksatriya caste; his mother was named Yasavati; and the royal city from which the king governed was named Anupama.”

The Buddha spoke this verse:

The father of the Buddha Visvabhu

Was the ksatriya king Suppatita;

His mother was named Yasavati,

And the royal city was named Anupama.

“The Buddha Krakucchanda had a father named Aggidatta, of the brahmin caste; his mother was named Visakha. The king was named Khema, and the royal city was accordingly also named Khema.”

The brahmin Aggidatta

And the mother named Visakha;

The king was named Khema,

And he governed the city of Khema.

“The Buddha Kanakamuni had a father named Yannadatta, of the brahmin caste; his mother was named Uttara. The king was named Suddhodana, and the royal city was accordingly also named Suddhavati.”

The brahmin Yannadatta

And the mother named Uttara;

The king was named Suddhodana,

Dwelling within the city of Suddhavati.

“The Buddha Kasyapa had a father named Brahmadatta, of the brahmin caste; his mother was named Dhanavati. The king at that time was named Kiki, and he governed the royal city of Varanasi.”

The brahmin Brahmadatta

And the mother named Dhanavati;

The king at that time was named Kiki,

And he governed the city of Varanasi.

“My own father was named Suddhodana, a king of the ksatriya caste, and my mother was named Mahamaya; the king’s seat of government was the city of Kapilavastu.”

My father was the ksatriya Suddhodana,

And my mother was named Mahamaya;

The land was vast and the people prosperous;

There I was born.

“These are the circumstances, names, clans, and birthplaces of the Buddhas. What wise person, upon hearing of these circumstances, would not rejoice and give rise to joyful aspiration?”

At that time, the Buddha addressed the bhiksus:

“Bhiksus! I now wish, through the knowledge of past lives, to recount the histories of the Buddhas of the past. Do you wish to hear them?”

The bhiksus replied:

“Now is indeed the proper time. We wish to hear them.”

The Buddha said:

“Bhiksus, listen carefully and reflect well. I shall analyze and explain this for you.

“Bhiksus, you should know the constant Dharma of all Buddhas.

“When the bodhisattva Vipasyin descended in spirit from Tusita Heaven into his mother’s womb, he entered through her right side, with right mindfulness undistracted. At that very moment, the earth trembled, and brilliant light shone throughout the world. Even those places unreached by the light of the sun and moon were all illumined by its radiance. Sentient beings dwelling in darkness were thereby able to see one another, and each knew where they had presently been born. That radiance also shone as far as the palace of Mara. Brahma, Sakra, ascetics, brahmins, and all other sentient beings likewise received the benefit of that light. The natural radiance of the devas vanished.”

The Buddha then spoke this verse:

Dense clouds cover the empty sky,

And lightning illuminates the world;

When Vipasyin descended into the womb,

His radiance shone in just this way.

Places unreached by sun or moon

Were all completely illumined.

The womb was pure and undefiled;

The Dharma of all Buddhas is ever thus.

“Monks, you should know the constant Dharma of all Buddhas. While the bodhisattva Vipasyin dwelt in his mother’s womb, his mindfulness was concentrated and undistracted. Four heavenly spirits, each holding a halberd or spear, constantly guarded his mother, so that neither humans nor nonhumans could harm her. This is the constant Dharma.”

Then the Buddha spoke this verse:

From the four directions, four heavenly spirits,

Renowned and endowed with majestic virtue,

Dispatched by Sakra, Lord of the Devas,

Skillfully guarded the bodhisattva.

Their hands constantly held halberds and spears;

They guarded him without ever departing.

Neither humans nor nonhumans could harm him;

This is the constant Dharma of all Buddhas.

Protected by all the devas,

Like celestial maidens attending a deva,

All his retinue rejoiced;

This is the constant Dharma of all Buddhas.

“Furthermore, monks, this is the constant Dharma of all Buddhas: When the bodhisattva Vipasyin descended in spirit from Tusita Heaven and entered his mother’s womb, his mindfulness was concentrated and undistracted, causing his mother’s body to be peaceful and secure, free from all affliction and disturbance, while her wisdom increased day by day. When his mother looked upon the child in her womb, she clearly saw the bodhisattva’s body, with all his faculties perfect and beautiful, like pure purple-gold without the slightest blemish. It was just as a keen-sighted person, looking into a vessel of pure crystal, sees completely through its interior and exterior without the slightest obstruction. Monks, this is the constant Dharma of all Buddhas.”

The Blessed One then spoke this verse:

Like a brilliant crystal jewel,

Its radiance like the sun and moon,

The Honored One among Humans dwelt within his mother’s womb,

Causing his mother to suffer no affliction.

Her wisdom ever increased;

She beheld the child like pure gold.

His mother bore him in peace and happiness;

This is the constant Dharma of all Buddhas.

“Monks, when the bodhisattva Vipasyin descended in spirit from Tusita Heaven and entered his mother’s womb, his mindfulness was concentrated and undistracted, causing his mother’s mind always to remain pure, without any sensual thoughts and unscorched by the fire of desire. This is the constant Dharma of all Buddhas.”

The Blessed One again spoke this verse:

The bodhisattva dwelt within his mother’s womb;

His heavenly merit surpassed that of the celestial realms.

His mother’s mind was pure,

Without any sensual thoughts.

She abandoned all lustful desire,

Neither defiled by nor approaching it,

And was not scorched by the fire of desire;

The mothers of all Buddhas are ever pure.

“Monks, it is the constant Dharma of all Buddhas that when the bodhisattva Vipasyin descended in spirit from Tusita Heaven and entered his mother’s womb, his mindfulness was concentrated and undistracted, causing his mother to observe the five precepts perfectly, maintain pure conduct, possess sincere faith and loving-kindness, accomplish every wholesome quality, and dwell happily without fear. When her body broke up and her life ended, she was reborn in Trayastrimsa Heaven. This is the constant Dharma of all Buddhas.”

The Blessed One then again spoke this verse:

Bearing the Supremely Honored One in her womb,

She was diligent and perfect in precepts;

When her life ended, she was reborn in heaven.

For this reason, she is called the Buddha’s mother.

“Monks, it is the constant Dharma of all Buddhas that when the bodhisattva Vipasyin was born from his mother’s right side, the earth shook and light shone everywhere. When he first entered the womb, every dark place was illuminated. This is the constant Dharma of all Buddhas.”

When the prince was born, the earth trembled,

And light shone everywhere,

Throughout this realm and other realms,

Above, below, and in every direction.

He emitted light, giving sight to the eyes,

Completely filling the celestial bodies;

With pure minds, all rejoiced

And proclaimed the bodhisattva’s name in turn.

“Monks, it is the constant Dharma of all Buddhas that when the bodhisattva Vipasyin was born, he emerged from his mother’s right side, his mindfulness concentrated and undistracted. At that time, the bodhisattva’s mother grasped a tree branch with her hand, neither sitting nor lying down. Four heavenly spirits stood before her holding fragrant water and said: ‘O Heavenly Mother, you have now given birth to a holy child; do not be troubled.’ This is the constant Dharma of all Buddhas.”

The Buddha’s mother neither lay nor sat;

She upheld the precepts and cultivated pure conduct.

Without indolence, she gave birth to the Supremely Honored One,

Who is revered by devas and humans.

“Monks, it is the constant Dharma of all Buddhas that when the bodhisattva Vipasyin was born, he emerged from his mother’s right side, his mindfulness concentrated and undistracted. His body was pure and undefiled by any impurity. It was as when a keen-sighted person places a bright, pure pearl upon white silk and clearly sees that neither stains the other, because both are pure. The bodhisattva’s emergence from the womb was likewise. This is the constant Dharma of all Buddhas.”

Like a bright and pure pearl

Upon silk, unstained,

When the bodhisattva emerged from the womb,

He was pure and undefiled.

“Monks, it is the constant Dharma of all Buddhas that when the bodhisattva Vipasyin was born, he emerged from his mother’s right side, his mindfulness concentrated and undistracted. Having emerged from her right side, as soon as he reached the ground, without needing anyone to support him, he immediately walked seven steps, gazed in every direction, then raised his hand and declared: ‘Above the heavens and below the heavens, I alone am the Honored One. I shall deliver sentient beings from birth, old age, sickness, and death.’ This is the constant Dharma of all Buddhas.”

Like the stride of a lion,

He gazed throughout the four directions;

When the Lion among Humans was born,

He likewise walked seven steps.

And like a great naga advancing,

Gazing throughout the four directions,

When the Naga among Humans was born,

He likewise walked seven steps.

When the Honored One among Two-Footed Beings was born,

He calmly walked seven steps,

Gazed in the four directions, and then declared:

‘I shall put an end to the suffering of birth and death.’

At the very moment of his birth,

Already none could equal him.

He contemplated the origin of birth and death:

This body would be his final body.

“Monks, it is the constant Dharma of all Buddhas that when the bodhisattva Vipasyin was born, he emerged from his mother’s right side, his mindfulness concentrated and undistracted. At once, two springs of water, one warm and one cool, naturally welled forth from beneath the earth as an offering for bathing the bodhisattva. This is the constant Dharma of all Buddhas.”

When the Honored One among Two-Footed Beings was born,

Two springs naturally welled forth,

Offered for the bodhisattva’s use;

The All-Seeing One bathed and was cleansed.

Two springs naturally welled forth,

Their waters exceedingly pure;

One warm and one refreshingly cool,

Bathing the Omniscient One.

“When the prince had just been born, his father, King Bandhuma, invited physiognomists and ascetics to examine the prince’s marks and determine whether his destiny would be auspicious or inauspicious. The physiognomists obeyed the summons and came to examine him. Before he was clothed, they clearly saw that all his marks were complete.

They then predicted: ‘One who possesses these marks will certainly follow one of two paths, without any doubt. If he remains at home, he will become a wheel-turning sage king, ruling the four continents under heaven. Possessing the four divisions of the army, he will govern his people impartially according to the true Dharma.

He will bestow benevolence throughout the realm, and the seven treasures will naturally assemble around him. He will have a thousand valiant sons capable of subduing foreign enemies, and without resorting to weapons, the realm will be at peace. But if he leaves home to train in the Way, he will become a Perfectly Enlightened One, fully endowed with the ten epithets.’

The physiognomists then reported to the king:

“Your Majesty’s son possesses the thirty-two marks and will certainly follow one of two paths, without any doubt. If he remains at home, he will become a wheel-turning sage king. If he leaves home, he will become a Perfectly Enlightened One, fully endowed with the ten epithets.”

The prince, born of a hundred merits,

Was recognized by the physiognomists;

As recorded in the canonical texts,

He would certainly follow one of two paths.

If he delighted in the household life,

He would become a wheel-turning king,

Possessing the seven rare treasures,

Which would appear of themselves for the king.

A golden wheel with a thousand spokes,

Encircled by a golden rim,

Capable of flying everywhere—

Thus it is called the celestial wheel.

A well-trained elephant with seven tusks,

Lofty and white as snow,

Able to fly skillfully through the sky—

The elephant treasure is the second.

A horse that travels throughout the realm,

Departing in the morning and returning to eat by evening,

With red hair and a peacock-like mane—

This is the third treasure.

A bright and transparent crystal jewel,

Casting light for one yojana,

Making night as bright as day—

This is the fourth treasure.

In form, sound, fragrance, taste, and touch,

None could equal her;

Foremost among women—

This is the fifth treasure.

He presented the king with crystal jewels

And every kind of precious gem,

Joyfully offering them in tribute—

This is the sixth treasure.

In accordance with the wheel-turning king’s thoughts,

The army swiftly advanced or withdrew,

Moving promptly according to the king’s will,

That is the seventh treasure.

These are the seven treasures:

The wheel, the elephant, the white horse,

The householder treasure, the woman treasure,

And the military commander as the seventh;

He gazed upon them without weariness,

Delighting freely in the five sensual pleasures,

Then, like an elephant breaking its bonds,

He went forth and attained Perfect Awakening.

The King had such a son,

The Two-Footed One among humankind,

Who turned the Dharma wheel in the world,

And accomplished the Path without indolence.

“At that time, the father-king earnestly asked the physiognomists three times: ‘Examine once more: what are the thirty-two marks of the Crown Prince?’ The physiognomists then clothed the Crown Prince again and clearly enumerated the thirty-two marks:

1. The soles of his feet are level and full, and his gait and stance are firm.

2. Beneath the soles of his feet are wheel signs with a thousand spokes, with rays of light intermingling.

3. Between his fingers and toes are fine webs, like the feet of the king of geese.

4. His hands and feet are soft like celestial garments.

5. His fingers and toes are slender and long, unequaled by anyone.

6. His heels are full and pleasing to behold.

7. His shins are slender like those of a deer.

8. His joints interlock like links in a chain.

9. His male organ is concealed within a sheath.

10. When standing upright, his extended hands reach below his knees.

11. From each hair follicle grows a single hair. Each hair curls to the right and is the deep blue color of vaidurya.

12. His body hairs curl to the right, deep blue in color, and grow upward.

13. His body is the color of yellow gold.

14. His skin and flesh are smooth and do not retain dust or grime.

15. His shoulders are even, full, round, and beautiful.

16. At the center of his chest is the svastika mark.

17. His body is twice the height of an ordinary person.

18. Seven places on his body are full and rounded.

19. His body is tall and broad like a nyagrodha tree.

20. His cheeks are like those of a lion.

21. His chest is square and full like a lion’s chest.

22. He has forty teeth.

23. His teeth are even and full.

24. His teeth fit closely together without gaps.

25. His teeth are white and lustrous.

26. His throat is pure, and whatever food he eats is agreeable.

27. His tongue is broad and long, capable of licking the edges of his ears.

28. His voice is clear and distinct like the voice of Brahma.

29. His eyes are deep blue.

30. His eyes are like those of a royal bull, with two eyelids above and below.

31. Between his eyebrows is a white hair, soft and, when drawn out, one fathom long; when released, it spirals to the right like a pearl.

32. On the crown of his head is a protuberance of flesh.

“These are the thirty-two marks of a Great Man.”

“They then spoke this verse:

His stance is firm, his feet are soft;

They do not tread heavily upon the earth and bear a sign:

The majestic mark of the thousand-spoked wheel,

Brilliant and radiant in color.

His body is tall, broad, upright, and straight,

Like a nyagrodha tree.

The Tathagata, wondrous and unprecedented,

Has the male organ concealed within a sheath.

Precious gold adorns his body,

And all his marks shine upon one another.

Though he perspires as others do,

Dust and soil do not adhere to him.

His skin is smooth like celestial radiance,

And a celestial canopy naturally shelters him;

With Brahma’s voice and a purple-golden body,

He is like a flower rising from a pond.

The King then asked the physiognomists,

And the physiognomists reverently addressed the King,

Praising the marks of the bodhisattva,

Which shone brilliantly throughout his body.

The sinews and joints of his hands and feet,

Within and without, were all clearly formed.

Every flavor he tastes is exquisite;

His body is upright and never crooked.

The wheels appear beneath his feet,

And his voice is like the song of an oriole.

His thighs are full and well formed;

These marks were produced by past karma.

His elbows are round, full, and beautiful;

His brows and eyes are exceedingly dignified.

The Lion among human beings

Possesses unsurpassed majestic power.

Both his cheeks are full;

He reclines on his side like a lion.

His forty teeth are all even,

Dense and close, without any gaps.

His Brahma voice is exceedingly rare;

Those far and near hear it according to conditions.

Standing upright, his body does not incline;

Both hands reach to his knees.

His fingers are even and soft,

Perfectly endowed with every noble mark.

From each follicle grows a single hair;

His fingers and toes are finely webbed.

He has the ushnisha and deep-blue eyes,

With two eyelids above and below;

His shoulders are even, round, and full.

He is endowed with all thirty-two marks.

His heels are level, neither high nor low;

His thighs are slender like those of a deer.

The Most Honored One appears,

Like an elephant breaking its bonds,

To deliver sentient beings from suffering

And free them from birth, aging, illness, and death.

With a mind of great compassion,

He teaches the Four Noble Truths,

Expounding the meanings of all dharmas,

And is honored by everyone.”

The Buddha further told the bhikshus:

“Bhikshus, when Vipashyin Buddha was born, devas above in midair held white canopies and precious fans in their hands to shield him from cold, heat, wind, rain, and dust.”

Rare among humankind,

The Two-Footed One appeared in the world;

Revered by all the devas,

He was offered precious canopies and precious fans.

“At that time, the father-king appointed four nurses: the first to suckle him, the second to bathe him, the third to anoint him with fragrances, and the fourth to amuse him. They joyfully nurtured him without ever becoming indolent.”

With loving and compassionate hearts, the nurses

Cared for the newborn child,

Suckling and bathing him,

Anointing him with fragrances and amusing him.

With the finest fragrance in the world,

They anointed the Most Honored One.

“While he was still a child, the sons and daughters throughout the land gazed upon him without ever growing weary.”

Loved and revered by many,

He was like a newly fashioned golden image;

Boys and girls alike gazed upon him,

And never tired of looking.

“While he was still a child, the sons and daughters throughout the land all carried him in their arms, as though beholding a precious flower.”

The Buddha spoke this verse:

When the Two-Footed Honored One was born,

He was loved and revered by many;

They passed him from hand to hand and carried him,

As though beholding a precious fragrant flower.

“When the bodhisattva was newly born, his eyes did not blink, like those of the devas in the Trayastrimsha Heaven. Because his eyes did not blink, he was named Vipashyin.”

The Most Honored One did not blink,

Like the devas of the Trayastrimsha Heaven;

Seeing forms with right contemplation,

He was therefore named Vipashyin.

“When the bodhisattva was born, his voice was clear, gentle, and harmonious, like the song of the kalavinka bird.”

Like the bird upon the Snowy Mountains,

Which drinks fragrant water and sings,

So too was that Two-Footed Honored One:

His voice was equally clear and pure.

“When the bodhisattva was newly born, his eyes could see throughout one yojana.”

Through the pure fruit of karma

And wondrous celestial radiance,

The bodhisattva’s eyes could see

Everywhere throughout one yojana.

“As the bodhisattva grew in years, he dwelt in the Hall of Righteous Governance to instruct and transform the people. His benevolent virtue extended to the common people, and his great virtue was renowned afar.”

In his youth, he dwelt in the hall of governance

To instruct and transform all under heaven;

He judged and decided every affair,

And was therefore called Vipashyin.

His wisdom was pure, vast, and extensive,

Profound as the great ocean;

He brought satisfaction to everyone

And caused their wisdom to increase.

“One day, the bodhisattva wished to leave the city to travel about and observe the world, so he ordered that the precious carriage be prepared for him to make a tour and excursion to the pleasure grove. When the charioteer had finished preparing the carriage, he addressed the Crown Prince: ‘The time has come.’ The Crown Prince mounted the precious carriage and traveled toward the public garden. Along the way, he encountered an old man whose hair was white and teeth had fallen out, whose back was bent and face wrinkled, who tottered upon a staff and wheezed with each difficult step. The Crown Prince immediately turned and asked his attendant: ‘What kind of person is that?’ He replied: ‘That is an old man.’ The Prince further asked:

“‘What is old age?’ He replied: ‘An old person is one whose life is nearing its end and who has not much longer to live.’ The Crown Prince asked again: ‘Will I also become like this, unable to escape this affliction?’ He replied: ‘Whoever is born must grow old, regardless of whether one is noble or lowly.’ Hearing this, the Crown Prince became sorrowful and unhappy, and immediately ordered his attendant to drive the carriage back. In silence, he contemplated the suffering of old age, from which he himself had not yet escaped.”

Then the Buddha spoke this verse:

Seeing one aged, his life nearing death,

Leaning on a staff, his steps trembling,

The bodhisattva reflected within himself:

I too have not escaped this calamity.

“At that time, the royal father asked the attendant: ‘Did the Crown Prince enjoy his excursion?’ He replied: ‘He did not.’ The king further asked the reason: ‘Why was that?’ He replied: ‘On the way, he encountered an old man, and therefore he was unhappy.’ The royal father then privately recalled the prediction formerly made by the physiognomist, who had foretold that the Crown Prince would renounce the household life. ‘Now the Crown Prince is unhappy; could that prediction indeed be true?

I shall use every means to keep the Crown Prince within the inner palace and soothe his heart with the five sensual pleasures, so that he will not renounce the household life.’ Having thought thus, the king immediately ordered the palaces and halls to be adorned and selected palace maidens to entertain the Crown Prince.”

The Buddha then spoke this verse:

His royal father, hearing these words,

Ordered the palaces and halls adorned,

Increasing the five sensual pleasures,

Wishing to keep him from renouncing the household life.

“On another occasion, the Crown Prince told his attendant to harness the carriage for an excursion. Along the way, he encountered a sick man whose body was emaciated, whose belly was swollen, and whose face and brows were darkened. He lay rolling in filth, with no one attending or caring for him.

His illness was extremely grave, and his mouth could not utter a single word. The Crown Prince turned and asked the attendant: ‘What kind of person is that?’ He replied: ‘That is a sick man.’ The Prince asked: ‘What is sickness?’ He replied: ‘Sickness is pain and torment, with no knowing when one will live or die.’ The Prince asked: ‘Will I also become like this, not yet free from this affliction?’ He replied: ‘Yes. Wherever there is birth, there is sickness, regardless of whether one is noble or lowly.’ Hearing this, the Crown Prince became sorrowful and unhappy, and immediately ordered the attendant to drive the carriage back.

In silence, he contemplated the suffering of sickness, from which he too was not exempt.”

The Buddha then spoke this verse:

Seeing that long-afflicted sick man,

Whose countenance had become wasted,

He silently reflected within himself:

“I too am not free from this affliction.”

“At that time, the royal father again asked the attendant: ‘Did the Crown Prince enjoy his excursion?’ ‘He did not,’ the attendant replied. ‘Why was that?’ ‘On the way, he encountered a sick man, and therefore he was unhappy.’ The royal father privately reflected: ‘Formerly, when the physiognomist examined the Crown Prince’s marks, he predicted that the Prince would renounce the household life. Now the Crown Prince is unhappy; could that prediction indeed be true? I shall find a way to increase every kind of sensual pleasure to soothe the Crown Prince’s heart and prevent him from renouncing the household life.’ The king immediately ordered the palaces and halls to be magnificently adorned and selected additional palace maidens to entertain him.”

The Buddha then spoke this verse:

Forms, sounds, fragrances, flavors, and touches,

Subtle, wondrous, and delightful—

The bodhisattva, whose merit was supreme,

Should therefore dwell amid pleasures.

“On another occasion, the Crown Prince told his attendant to harness the carriage for an excursion. This time, along the way, he encountered a dead man. Multicolored silk banners led the procession before and behind, while his clan and relatives grieved, lamented, and wept as they carried him out of the city.

The Crown Prince again asked: ‘What kind of person is that?’ ‘That is a dead man,’ the attendant replied. The Prince asked: ‘What is death?’ He replied: ‘Death means the end. When the wind element ceases, the fire element follows, causing the physical body to decay.

The living and the dead go their separate ways, and the family is torn apart.’ The Crown Prince again asked the charioteer: ‘Will I also become like this, not yet free from this affliction?’ He replied: ‘Yes. Whoever has been born must inevitably die, regardless of whether one is noble or lowly.’ Hearing this, the Crown Prince became even more sorrowful and unhappy, and ordered the carriage to return. Deep in contemplation, he reflected upon the suffering of death, from which he too was not exempt.

The Buddha then taught this verse:

As soon as he saw the dead man,

He knew that beings would be reborn;

Silently he reflected within himself:

“I too am not free from this affliction.”

“The royal father again asked the attendant: ‘Did the Crown Prince enjoy this excursion?’ ‘He did not,’ the attendant replied. ‘Why was that?’ ‘On the way, he encountered a dead man, and therefore he was unhappy.’ The royal father privately reflected: ‘Formerly, when the physiognomist examined the Crown Prince, he predicted that the Prince would renounce the household life. Now the Crown Prince is unhappy; could that prediction indeed be true? I shall find a way to increase every kind of music and entertainment to soothe the Crown Prince’s heart and prevent him from renouncing the household life.’ He immediately ordered the inner palace adorned and selected additional palace maidens to entertain him.”

Renowned from his childhood,

Surrounded by palace maidens,

He delighted in the five sensual pleasures,

Like the pleasures enjoyed by the Lord of Heaven.

“On another occasion, the Crown Prince told his attendant to harness the carriage for an excursion. This time, along the way, he encountered a śramaṇa wearing robes and carrying an alms bowl, his eyes lowered toward the ground and his steps calm and measured. The Crown Prince immediately asked the attendant: ‘What kind of person is that?’ ‘That is a śramaṇa,’ the attendant replied. ‘Why is he called a śramaṇa?’ ‘A śramaṇa is one who has left behind affection and attachment, renounced the household life to train in the Way, restrained the faculties, and remained undefiled and undeluded by external sensual desires.

He feels compassion for all beings and harms no living thing. Encountering hardship, he is not troubled; encountering pleasure, he does not crave it. He is capable of patience like the earth, and therefore he is called a śramaṇa.’ The Crown Prince then said: ‘Excellent!

This is the true Way, utterly transcending every worldly defilement, subtle, wondrous, pure, and serene. This alone is truly delightful!’ The Crown Prince immediately ordered the attendant to bring the carriage near and asked the śramaṇa: ‘You have cut your hair, shaved your beard, donned robes, and taken up an alms bowl. What does your resolve seek?’ The śramaṇa replied: ‘The essential purpose of renouncing the household life is to tame the mind, leave behind the dust of defilements, compassionately rescue living beings, and refrain from causing harm or distress.

One’s heart is open, tranquil, and still, and one devotes oneself solely to preserving the Way.’ The Crown Prince praised him: ‘Excellent! This Way is truly genuine.’ He immediately told the attendant: ‘Take my precious garments and royal carriage back, and report to my royal father that here and now I shall cut off my hair and beard, put on the three Dharma robes, renounce the household life, and cultivate the Way. For I wish to tame my mind, leave behind the dust of defilements, preserve my purity, and seek the Right Way.’ The attendant immediately took the Crown Prince’s royal carriage and garments back and reported this to his royal father, while the Crown Prince cut off his hair and beard, put on the three Dharma robes, renounced the household life, and cultivated the Way.”

The Buddha told the bhikshus:

“Bhikshus! Upon seeing the old and the sick, the Crown Prince fully understood that the world is filled with suffering and affliction. Upon seeing the dead man, his craving and attachment to the world vanished. Upon seeing the śramaṇa, his mind suddenly awakened to profound realization. As the Crown Prince stepped down from the carriage and walked, with each step forward he took one step farther away from bondage. This was true renunciation of the household life, true seclusion.

“At that time, when the people of the realm heard that the Crown Prince had shaved off his hair and beard, donned robes, taken up an alms bowl, renounced the household life, and practiced the Way, they said to one another: ‘That Way must surely be the true Way, since it caused the Crown Prince to abandon the glory of the royal throne and everything esteemed and precious in order to follow it.’ At that time, as many as eighty-four thousand84000 people from the realm came and asked the Crown Prince to accept them as disciples, allowing them to renounce the household life and cultivate the Way.”

Choosing the profound and wondrous Dharma,

Upon hearing it, they renounced the household life,

Escaping the prison of affection and attachment,

No longer subject to any bonds.

“The Crown Prince then accepted them and allowed them to accompany him as he traveled everywhere teaching and transforming beings, going from one village to another and from one country to the next. Wherever they went, they were treated with reverence and received the four kinds of offerings. The bodhisattva reflected: ‘The great assembly and I are constantly traveling through various countries and among the clamor of human settlements. This is not very suitable for me. When shall I be able to leave this crowd, dwell in a secluded and tranquil place, and contemplate the principles of the Way?’

“Following his aspiration, he immediately went to a secluded and tranquil place and devoted himself wholeheartedly to cultivating the Way. He further reflected: ‘Living beings are truly worthy of compassion. They constantly dwell in darkness and assume frail, perilous bodies, undergoing birth, old age, sickness, death, and every kind of suffering and affliction. Dying here, they are born there; dying there, they are born here. Following the conditions of these suffering skandhas, they drift endlessly, with no knowing when it will cease. When shall I be able to penetrate the suffering skandhas completely and bring birth, old age, and death entirely to an end?’

“He further reflected: From where does birth and death arise, and through what condition does it come to be? He then used wisdom to contemplate its cause and saw that because there is birth, there are aging and death; birth is the condition for aging and death. Birth, in turn, comes to be because of existence; existence is the condition for birth.

Existence comes to be because of clinging; clinging is the condition for existence. Clinging comes to be because of craving; craving is the condition for clinging. Craving comes to be because of feeling; feeling is the condition for craving.

Feeling comes to be because of contact; contact is the condition for feeling. Contact comes to be because of the six sense bases; the six sense bases are the condition for contact. The six sense bases come to be because of name-and-form; name-and-form is the condition for the six sense bases.

Name-and-form comes to be because of consciousness; consciousness is the condition for name-and-form. Consciousness comes to be because of formations; formations are the condition for consciousness. Formations come to be because of ignorance; ignorance is the condition for formations.

Thus, conditioned by ignorance, formations arise; conditioned by formations, consciousness arises; conditioned by consciousness, name-and-form arises; conditioned by name-and-form, the six sense bases arise; conditioned by the six sense bases, contact arises; conditioned by contact, feeling arises; conditioned by feeling, craving arises; conditioned by craving, clinging arises; conditioned by clinging, existence arises; conditioned by existence, birth arises; conditioned by birth, aging, illness, death, sorrow, grief, suffering, and distress arise.

This aggregate-body, filled with suffering and distress, comes to be conditioned by birth. This is precisely the arising of suffering.

“When the bodhisattva reflected upon the arising of this aggregate of suffering, knowledge arose, vision arose, awakening arose, illumination arose, higher knowledge arose, wisdom arose, and realization arose.

“The bodhisattva further reflected: When what does not exist, do aging and death not exist? With the cessation of what do aging and death cease? Then, contemplating the cause with wisdom, he knew that because birth does not exist, aging and death do not exist; because birth ceases, aging and death cease.

Because existence does not exist, birth does not exist; when existence ceases, birth ceases. Because clinging does not exist, existence does not exist; when clinging ceases, existence ceases. Because craving does not exist, clinging does not exist; when craving ceases, clinging ceases.

Because feeling does not exist, craving does not exist; when feeling ceases, craving ceases. Because contact does not exist, feeling does not exist; when contact ceases, feeling ceases. Because the six sense bases do not exist, contact does not exist; when the six sense bases cease, contact ceases.

Because name-and-form does not exist, the six sense bases do not exist; when name-and-form ceases, the six sense bases cease. Because consciousness does not exist, name-and-form does not exist; when consciousness ceases, name-and-form ceases. Because formations do not exist, consciousness does not exist; when formations cease, consciousness ceases.

Because ignorance does not exist, formations do not exist; when ignorance ceases, formations cease. Thus, with the cessation of ignorance, formations cease; with the cessation of formations, consciousness ceases; with the cessation of consciousness, name-and-form ceases; with the cessation of name-and-form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, aging, death, sorrow, lamentation, suffering, and distress cease.

“When the bodhisattva reflected in this way upon the cessation of the aggregate of suffering, knowledge arose, vision arose, awakening arose, illumination arose, higher knowledge arose, wisdom arose, and realization arose.

“After the bodhisattva contemplated the twelve links of dependent origination in both forward and reverse order, knowing them as they truly are and seeing them as they truly are, he attained, on that very spot, the fruit of anuttara-samyak-sambodhi.”

The Buddha then spoke this verse:

These words are spoken before the assembly;

You should listen attentively.

A bodhisattva of the past contemplated

What he had never heard before:

“From what condition come aging and death?

From what cause do they arise?”

Contemplating correctly in this way,

He knew that aging and death arise from birth.

“From what condition, in turn, does birth come?

From what cause does it arise?”

Reflecting correctly in this way,

He then knew that birth arises from existence.

Grasping and clinging,

Existence accumulates layer upon layer.

Therefore, the Tathagata teaches:

Clinging is the condition for existence.

Like a heap of accumulated filth,

When the wind blows, its foulness pours forth;

So too, the cause of clinging

Grows broad and deep through craving.

Craving is born from feeling,

Giving rise to the root of suffering’s net;

Through conditions of defiled attachment,

It accords with both suffering and pleasure.

“From what condition does feeling come?

From what cause is there feeling?”

Having reflected in this way,

He knew that feeling arises from contact.

“From what condition does contact come?

From what cause is there contact?”

Having reflected in this way,

He knew that contact comes from the six sense bases.

“From what condition come the six sense bases?

From what cause are there six sense bases?”

Reflecting in this way, he knew

That the six sense bases arise from name-and-form.

“From what condition does name-and-form come?

From what cause is there name-and-form?”

Reflecting in this way, he knew

That name-and-form arises from consciousness.

“From what condition does consciousness come?

From what cause is there consciousness?”

Having reflected in this way,

He knew that consciousness arises from formations.

“From what condition do formations come?

From what cause are there formations?”

Having reflected in this way,

He knew that formations arise from ignorance.

Such are causes and conditions;

This is the true meaning of causation.

Through wisdom and skillful means,

He contemplated and saw the source of causes and conditions.

Suffering is not wrought by noble sages,

Nor is it without a cause.

Therefore, regarding changing suffering,

The wise strive to eliminate it.

If ignorance is utterly ended,

Then formations no longer remain.

If formations no longer exist,

Then consciousness does not exist either.

If consciousness is forever exhausted,

Then name-and-form no longer remains.

When name-and-form has ended,

How could the six sense bases exist?

If the six sense bases are wholly ended,

Then contact does not exist either.

If contact has completely ended,

Then feeling does not exist either.

If feeling is utterly ended,

Then craving does not exist either.

If craving is utterly ended,

Then clinging does not exist either.

If clinging has ended,

Then existence does not exist either.

If existence is utterly ended,

Then birth does not exist either.

If birth is utterly ended,

Then there is no suffering of aging and death.

All are completely extinguished—

Thus speak the wise.

The twelve conditions are profound,

Difficult to see and difficult to understand.

Only a Buddha clearly knows

How they arise and how they cease.

If one can contemplate them oneself,

Then the sense bases no longer remain.

One who thoroughly comprehends causes and conditions

Need not seek an external teacher.

Regarding the skandhas, dhatus, and ayatanas,

One is free from desire, emptiness, and attachment;

Worthy of receiving offerings,

One brings the donor wholesome reward.

If one attains the four unobstructed eloquences

And accomplishes certain realization,

One casts off every bond,

Cuts them away, and remains diligent.

Form, feeling, perception, formations, and consciousness

Are like an old, decaying cart;

One who clearly contemplates them thus

Then becomes a Perfectly Awakened One.

Like a bird flying through the sky,

Going east or west with the wind,

The bodhisattva severs the fetters,

As wind blows a light robe.

Vipasyin, serene and still,

Clearly contemplated all dharmas:

“Conditioned by what are aging and death?

From what do aging and death cease?”

Having contemplated in this way,

Pure knowledge arose in him.

He knew aging and death arise from “birth”;

When birth ceases, aging and death cease.

“When the Buddha Vipasyin had just attained awakening, he devoted himself extensively to two contemplations: the Contemplation of Peaceful Security and the Contemplation of Liberation.”

The Buddha then taught this verse:

The Tathagata, the Supreme One,

Constantly cultivated two contemplations:

Peaceful Security and Liberation.

The Great Sage crossed to the other shore;

His mind attained mastery,

And he severed every fetter.

Ascending a mountain and gazing in the four directions,

He was therefore named Vipasyin.

The radiance of great wisdom dispels darkness,

Like a bright mirror reflecting oneself.

He removes sorrow and suffering from the world

And ends the suffering of birth, aging, and death.

“The Buddha Vipassi, while dwelling again in a secluded and tranquil place, reflected thus: ‘I have now realized the unsurpassed, exceedingly profound, subtle, and wondrous Dharma. This Dharma is difficult to see and difficult to understand; it is peaceful and pure. Only the wise can comprehend it; ordinary people cannot fathom it.

This is because sentient beings differ in their inclinations, views, attachments, and perceptions. Relying upon these differing views, each delights only in what they seek and acts according to their own habits. Therefore, they cannot understand this profound and wondrous principle of dependent origination, much less the state of nirvana, in which all craving is utterly extinguished, which is many times more difficult to understand.

Even if I were to teach it to them, they surely would not understand and would instead cause me vexation.’ Having reflected thus, he remained silent and did not wish to teach the Dharma.

“At that time, the Brahma king knew what the Buddha Vipassi had thought and said to himself: ‘This world is facing ruin; how deeply pitiable! The Buddha Vipassi has just realized such a wondrous Dharma, yet he does not wish to proclaim it.’ Immediately, in the brief time it takes a strong man to bend or extend his arm, he vanished from the Brahma palace and appeared before the Buddha. Bowing his head in homage at the Buddha’s feet, he withdrew to one side, knelt with one knee upon the ground, joined his palms, and said: ‘I earnestly beseech the Blessed One to teach the Dharma at this opportune time.

Among sentient beings today, many have only a light covering of dust and defilement, possess keen faculties, are reverent, and are easy to instruct and transform. They know to fear future transgressions for which no one can save them, and they know to abandon evil and bring forth the good.’

“The Buddha told the Brahma king: ‘So it is, so it is, just as you have said. Yet while dwelling in a secluded and tranquil place, I silently reflected: “The true Dharma I have just realized is subtle and exceedingly profound. If I were to teach it to sentient beings, they surely would not understand and would instead give rise to slander.

Therefore, I remain silent and do not wish to teach the Dharma. Only through diligent and arduous cultivation, without indolence, of unsurpassed practices throughout innumerable asamkhyeya kalpas have I now realized this Dharma that is difficult to realize. If I were to teach it to sentient beings who are still possessed by lust, anger, and delusion, they surely would not practice in accordance with it, and my effort would merely be in vain.

This subtle and wondrous Dharma runs contrary to the ways of the world. Sentient beings, obstructed by sensual defilement, ignorance, and delusion, are unable to believe or understand it.” Brahma king, because I saw this clearly, I remained silent and did not wish to teach the Dharma.’

“Then the Brahma king again entreated him earnestly and fervently, and yet again, until he had earnestly and fervently made his request three times, saying: ‘Blessed One, if the Blessed One does not teach the Dharma, this world will now face ruin; how deeply pitiable! I earnestly beseech the Blessed One to give the teaching at this opportune time and not allow sentient beings to fall into the paths of delusion.’

“When the Blessed One heard the Brahma king’s earnest request made three times, he surveyed all the sentient beings of the world with the Buddha-eye. He saw that their defilements were in some cases thick and in others thin, that their faculties were in some cases keen and in others dull, and that some were easy to instruct and transform while others were difficult to instruct and transform. Those who were easy to instruct and transform knew to fear the transgressions of future lives, and therefore diligently strove to abandon evil and bring forth the path of goodness.

They were like utpala flowers, padma flowers, kumuda flowers, and pundarika flowers: some had just emerged from the mud but had not yet reached the surface of the water; some had emerged from the mud and risen level with the water’s surface; and some had risen above the water but had not yet blossomed. Yet none of them was stained by impurity, and all could easily blossom. The sentient beings in this world were likewise.

“The Blessed One told the Brahma king: ‘Out of compassionate concern for you, I shall expound the ambrosial Dharma-gate, which is profound, wondrous, difficult to understand, and difficult to know. I shall now teach it for those who have faith, accept it, and wish to hear it, but not for those who would uselessly revile it.’

“The Brahma king knew that the Buddha had accepted his request. Joyful and delighted, he circumambulated the Buddha three times, bowed his head in homage, and then disappeared.

“Not long after the Brahma king had departed, the Tathagata again reflected in serene silence: ‘To whom should I first teach the Dharma?’ He then reflected further: ‘I shall enter the city of Bandhumati and first open the gate of ambrosia for Prince Tissa and Khandha, the chief minister’s son.’ Then, in the brief time it takes a strong man to bend or extend his arm, the Blessed One suddenly disappeared from beneath the great tree. He arrived in the city of Bandhumati, entered King Bandhumā’s Deer Park, spread out his seat, and sat down.”

At that time, the Buddha spoke this verse:

Like a lion in the forest,

Roaming freely at its ease,

That Buddha was likewise,

Traveling without obstruction.

“The Buddha Vipassi told the park keeper: ‘Go into the city and say to Prince Tissa and Khandha, the chief minister’s son: “Noble ones, do you know that the Buddha Vipassi is now in the Deer Park and wishes to see you? You should know that now is the proper time.”’ Obeying the command, the park keeper went to the two men and conveyed in full what the Buddha had instructed. When the two had heard this, they immediately went to the Buddha, bowed their heads in homage, and stood to one side.

The Buddha taught them the Dharma step by step, instructing, guiding, and encouraging them, bringing them benefit and joy. He taught giving, observance of the precepts, and rebirth in the heavens; that sensual desire is evil and impure; that the afflictions are perilous; and he praised renunciation as an exceedingly subtle, wondrous, supreme, and foremost pure Dharma. When the Buddha saw that their minds had become gentle, joyful, faithful, and delighted, and were capable of receiving the true Dharma, he next taught the Noble Truth of Suffering.

He analyzed, explained, disclosed, and clearly revealed the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, and the Noble Truth of the Path Leading Beyond Suffering. At that very place, Prince Tissa and Khandha, the chief minister’s son, became free from dust and defilement and attained the pure Dharma-eye, just as a clean white cloth readily takes a dye.

“At that time, the earth deity proclaimed: ‘In the Deer Park of the city of Bandhumati, the Tathagata Vipassi has turned the unsurpassed Dharma wheel, which no ascetic, brahmin, deva, Mara, Brahma, or any other being in the world can turn.’ This proclamation resounded successively as far as the realm of the Four Heavenly Kings and onward to the Heaven of Those Who Exercise Mastery over the Creations of Others; then, in a single instant, it resounded throughout the Brahma realm.”

The Buddha then taught this verse:

With hearts joyful and delighted,

They praised the Tathagata.

Vipassi attained Buddhahood

And turned the unsurpassed Dharma wheel.

Beginning from the Bodhi tree,

He journeyed to Bandhumati city.

For Tissa and Khandha,

He turned the Dharma wheel of the Four Truths.

Tissa and Khandha,

Having heard the Buddha’s teaching,

Within the pure Dharma

Attained the highest holy life.

The hosts of Trayastrimsa devas,

Up to Sakra, Lord of the Devas,

Joyfully told one another,

Making it heard among all the devas:

A Buddha has appeared in the world

And turned the unsurpassed Dharma wheel;

The hosts of devas increase,

While the asuras diminish.

The Blessed One’s renown resounds afar,

His excellent wisdom transcends worldly bounds.

Masterful in all dharmas,

The Great Sage turns the Dharma wheel.

Contemplating all dharmas with impartiality,

His mind utterly cleansed of defilement,

So that beings may escape the yoke of birth and death,

The Great Sage turns the Dharma wheel.

Ending suffering and abandoning every evil,

Free from desire and attaining mastery,

Far removed from the prison of attachment and affection,

The Great Sage turns the Dharma wheel.

The Supremely Honored Perfectly Awakened One,

The Tamer of Those to Be Tamed,

Liberated from every bond,

The Great Sage turns the Dharma wheel.

The Teacher, skilled in instruction and transformation,

Able to subdue the hostile Maras,

Far removed from every evil,

The Great Sage turns the Dharma wheel.

With undefiled power he subdues Mara,

His faculties composed, never indolent;

His defilements exhausted, freed from Mara’s bonds,

The Great Sage turns the Dharma wheel.

If one studies the definitive Dharma

And knows that all dharmas are without self,

This is the highest Dharma;

The Great Sage turns the Dharma wheel.

Not for the sake of seeking material gain,

Nor yet for the sake of fame,

Only out of compassion for sentient beings,

The One of Great Wisdom turned the Dharma wheel.

Seeing sentient beings beset by suffering,

Oppressed by aging, illness, and death,

And by those three evil paths,

The One of Great Wisdom turned the Dharma wheel.

Having cut off greed, anger, and delusion;

Having uprooted the root of craving,

And attained unshakable liberation,

The One of Great Wisdom turned the Dharma wheel.

I conquered what is difficult to conquer,

Conquering so as to subdue myself;

Having conquered Mara, who is difficult to conquer,

The One of Great Wisdom turned the Dharma wheel.

That unsurpassed Dharma wheel

Can be turned and proclaimed only by a Buddha.

Among devas, Maras, Sakra, and Brahma,

None can turn and proclaim it.

Drawing near when the Dharma wheel is turned,

They bring benefit to devas and humans;

That Teacher of Devas and Humans

Has crossed over and reached the other shore.

“At that time, Prince Tissa and the nobleman Khanda had seen the Dharma and attained its fruit. Having realized the truth without falsehood and attained fearlessness, they addressed the Buddha: ‘We wish to cultivate the pure holy life within the Tathagata’s teaching.’ The Buddha said: ‘Come, bhiksus. My Dharma is pure and liberating; practice it yourselves so as to bring all suffering to an end.’ At that very moment, the two received full ordination. Not long after they had received ordination, the Tathagata further instructed them by manifesting three things: first, supernormal powers; second, discernment of the minds of others; and third, instruction. They immediately attained the undefiled liberation of mind and gave rise to the knowledge free from doubt.

“At that time, the multitude of people in the city of Bandhumati heard that these two had gone forth to train in the Way, wearing robes and carrying alms bowls, and cultivating the pure holy life. They said to one another: ‘This must surely be the true Way, for it has caused those men to relinquish worldly honor and rank and abandon all that they treasured in order to cultivate it.’ Then eighty-four thousand people from the city went to the Deer Park, where Vipasyin Buddha was staying.

They bowed their heads at his feet and sat to one side. The Buddha expounded the Dharma to them in due order, instructing and guiding them, bringing them benefit and joy. He spoke of giving, moral discipline, and rebirth in the heavens; he revealed that sensual desire is evil and impure and that the afflictions are perilous; and he praised renunciation as subtle, sublime, supreme, and foremost in purity.

When the Blessed One saw that the assembly was single-minded, receptive, joyful, and faithful, and capable of receiving the true Dharma, he taught the noble truth of suffering. He analyzed, explained, and proclaimed the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading beyond suffering. There, on the spot, all forty-eight thousand people became free from dust and defilement and attained the pure Dharma eye, like a clean white cloth that readily takes dye.

Having seen the Dharma and attained its fruit, having realized the truth without falsehood and attained fearlessness, they addressed the Buddha: ‘We wish to cultivate the pure holy life within the Tathagata’s teaching.’ The Buddha said: ‘Come, bhiksus! My Dharma is pure and liberating; practice in accordance with it so as to bring suffering to an end.’ At that time, all eighty-four thousand people received full ordination.

Not long after they had received ordination, the Tathagata further instructed them by manifesting three things: first, supernormal powers; second, discernment of the minds of others; and third, instruction. They immediately attained the undefiled liberation of mind and gave rise to the knowledge free from doubt.

“There were another eighty-four thousand people present who heard that, in the Deer Park, the Buddha had turned the unsurpassed Dharma wheel that no sramana, brahmin, deva, Mara, Brahma, or other being in the world could turn. They then went to the city of Bandhumati, to the place where Vipasyin Buddha was staying, bowed their heads at his feet, and sat to one side.”

The Buddha then spoke this verse:

Like one whose head is on fire

Quickly seeks a place to extinguish it,

Those people likewise

Hurried into the Tathagata’s presence.

“The Buddha also taught them the Dharma just as before.

“By this time, there were one hundred and sixty-eight thousand great bhiksus in the city of Bandhumati. Bhiksu Tissa and Bhiksu Khanda suddenly rose into the air before the great assembly. Their bodies emitted water and fire, and they displayed various miraculous transformations while teaching the assembly the subtle and wondrous Dharma. The Tathagata then thought: ‘There are now one hundred and sixty-eight thousand great bhiksus in this city. I should send them forth to travel and teach. They should not go in pairs, but should journey everywhere and return to this city precisely six years from now to recite the full precepts.’

“At that time, a deva of the Suddhavasa heavens knew the Tathagata’s thought. In the brief time it takes a strong man to bend or extend his arm, he disappeared from that heaven and appeared here. He came before the Blessed One, bowed his head at his feet, and stood to one side.

After a moment, he addressed the Buddha: ‘Blessed One, it is indeed so. There are many bhiksus in this city of Bandhumati. You should send them throughout every region, and precisely six years from now they should return to this city to recite the precepts.

I shall protect them and ensure that no one finds an opportunity to disrupt them.’ After hearing these words, the Tathagata silently consented. Seeing that the Buddha had silently consented, the Suddhavasa deva bowed to the Buddha and suddenly vanished, returning to his heavenly realm. Not long afterward, the Buddha told the bhiksus: ‘There are now many bhiksus in this city.

Each of you should set out in a different direction to travel and teach. After six years, return and assemble here to recite the precepts.’ The bhiksus obeyed the Buddha’s instruction, put on their robes, took up their alms bowls, bowed to the Buddha, and departed.”

The Buddha then spoke this verse:

The Buddha sent forth the orderly assembly,

Free from desire and without attachment,

Majestic like garuda birds;

Like cranes leaving a desolate pond.

“After one year had passed, the Suddhavasa deva reminded the bhiksus: ‘One year of your travels and teaching has passed, and five years remain. You should remember to complete the full six years before assembling again in the city to recite the precepts.’ In this manner, when the sixth year arrived, the deva reminded them again: ‘The six years are now complete. You should return to the city to recite the precepts.’ After hearing this reminder, the bhiksus gathered their robes and alms bowls and returned to the city of Bandhumati. They went to the Deer Park, where Vipasyin Buddha was staying, bowed their heads at his feet, and withdrew to sit to one side.”

The Buddha spoke this verse:

Like a well-trained elephant

That goes wherever it is directed,

The great assembly was likewise,

Obeying the instruction and returning.

“At that time, before the great assembly, the Tathagata rose into the air, sat cross-legged, and expounded the scripture of the precepts:

Patient forbearance is foremost;

Nirvana is supreme.

One who shaves his head yet harms others

Is not a sramana.

“The Suddhavasa deva, who was then not far from the Buddha, praised the Buddha in verse:

The Tathagata of great wisdom,

Subtle, wondrous, and uniquely honored,

Perfect in serenity and insight,

Attained supreme perfect awakening.

Out of compassion for all beings,

He realized the Way in the world.

Through the Four Noble Truths

He instructed the sravakas:

Suffering and the cause of suffering,

The truth of suffering’s cessation,

And the eightfold path of the noble ones,

Which leads to peace and happiness.

Vipasyin Buddha

Appeared in the world;

Amid the great assembly,

He was like the radiance of the sun.

“After speaking this verse, the deva suddenly vanished.”

The Buddha then again told the bhiksus:

“I recall that long ago, while dwelling on Mount Grdhrakuta near the city of Rajagrha, this thought once arose in my mind: ‘Every realm has been a place of my birth except the Suddhavasa heavens. Had I been born in those heavens, I would not have returned here.’

“Bhiksus, I then thought: ‘When I wish to go to the Aviha heaven, then, in the brief time it takes a strong man to bend or extend his arm, I shall disappear from here and appear there.’ When the devas there saw me arrive, they bowed to me, stood to one side, and said: ‘We are all disciples of Vipasyin Buddha. Through his instruction, we were reborn in this realm.’ They then related in full the causes and conditions, from beginning to end, concerning Vipasyin Buddha.

They further said: ‘The Buddhas Sikhin, Visvabhu, Krakucchanda, Kanakamuni, Kasyapa, and Sakyamuni were all our teachers. Having received their instruction, we were reborn here.’ They also related the causes and conditions of those Buddhas from beginning to end. Even the devas in the Akanistha heaven spoke to me in this same manner.”

The Buddha then spoke this verse:

Just as a strong man,

In the time it takes to bend or stretch an arm,

I, through spiritual powers,

Reached the Akanittha Heaven.

The seventh Great Seer,

Who subdued the two maras,

Was free from fever and free from views;

With palms joined, they paid homage.

Like the trú đạc tree,

The fame of the Sakyan Teacher resounded;

Replete with excellent marks,

I reached the Sudassa Heaven.

Like a lotus flower,

Untainted by water,

The Blessed One, undefiled,

Reached the Sudassi Heaven.

Like the newly risen sun,

Unobscured by even a speck of dust;

Bright as the autumn moon,

I reached the ultimate Akanittha Heaven.

In these five Pure Abodes,

Beings practice purity;

Because their minds are pure, they reach

The heavens free from affliction.

With purified minds they came,

As disciples of the Buddha.

Having relinquished defiled grasping,

They delighted in non-grasping;

Having decisively seen the Dharma,

They were disciples of Vipassi.

With purified minds they came

To the Great Seer.

The disciples of Sikhi

Were stainless and unconditioned.

With purified minds they came

To the One Freed from Existence.

The disciples of Vessabhu

Had their faculties complete.

With purified minds they came to me,

Like the radiant sun.

The children of Kakusandha

Had relinquished all sensual desires.

With purified minds they came to me,

Shining with brilliant hues.

The disciples of Konagamana

Were stainless and unconditioned.

With purified minds they came to me,

Bright as the full moon.

The disciples of Kassapa

Had their faculties complete.

With purified minds they came to me,

As the northern heavens recollected

The unperturbed Great Seer.

Foremost in spiritual powers,

With steadfast minds,

They became disciples of the Buddha.

With purified minds they came,

As disciples of the Buddha;

Paying homage to the Tathagata,

They fully recounted the Most Honored Ones:

Their birthplaces, their attainment of awakening,

Their names, surnames, and lineages,

Their profound knowledge and vision of the Dharma,

And their attainment of unsurpassed awakening.

Bhikkhus in secluded places,

Far removed from dust and impurity,

Diligent and never indolent,

Severed all fetters of existence.

These are the causes and conditions,

The accounts of the Buddhas,

Which were expounded

By the Buddha Shakyamuni.

When the Buddha had finished speaking the “Discourse on the Great Causes and Conditions,” the bhikkhus, having heard what the Buddha had said, rejoiced and respectfully practiced it.