四分律
Chinese title:四分律
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Thích Nguyên Chứng - Thích Đức Thắng
Revised and Annotated
PART THREE: AFFAIRS OF THE SANGHA
CHAPTER I
ORDINATION[1]
I. GENEALOGY OF THE ŚĀKYA CLAN
[779a7] I once heard this account told as follows:
In the distant past, the first king appeared in the world. His name was Great Man, and he was elected by the great assembly.[2] The King had a crown prince named Thiện Vương. Thiện Vương had a crown prince named Lâu-di.
King Lâu-di had a son named Trai.[3] King Trai had a son named Đảnh Sanh.[4] King Đảnh Sanh had a son named Giá-la. King Giá-la had a son named Bạt-giá-la. King Bạt-giá-la had a son named Vi.
King Vi had a son named Vi-lân-đà-la. King Vi-lân-đà-la had a son named Bề-hê-lê-tứ. King Bề-hê-lê-tứ had a son named Xá-ca-đà.
King Xá-ca-đà had a son named Lâu-chi. King Lâu-chi had a son named Tu-lâu-chi. King Tu-lâu-chi had a son named Ba-la-na.
King Ba-la-na had a son named Ma-ha-ba-la-na. King Ma-ha-ba-la-na had a son named Quý-xá. King Quý-xá had a son named Ma-ha-quý-xá.
King Ma-ha-quý-xá had a son named Thiện Hiện. King Thiện Hiện had a son named Đại Thiện Hiện. King Đại Thiện Hiện had a son named Vô Ưu.[5] King Vô Ưu had a son named Quang Minh.
King Quang Minh had a son named Lê-na. King Lê-na had a son named Di-la. King Di-la had a son named Mạt-la.
King Mạt-la had a son named Tinh Tấn Lực. King Tinh Tấn Lực had a son named Lao-xa. King Lao-xa had a son named Thập Xa.
King Thập Xa had a son named Bách Xa. King Bách Xa had a son named Kiên Cung. King Kiên Cung had a son named Thập Cung.
King Thập Cung had a son named Bách Cung. King Bách Cung had a son named Năng Sư Tử. King Năng Sư Tử had a son named Chơn-xà.
After King Chơn-xà, there followed in succession ten lineages of wheel-turning sage-kings: 1. Già-nâu-chi. 2. Đa-lâu-tỳ-đế. 3.
A-thấp-tỳ. 4. Càn-đà-la. 5. Già-lăng-ca. 6.
Chiêm-tỳ. 7. Câu-la-bà. 8. Bát-xà-la. 9.
Di-tất-lê. 10. Ý-sư-ma.
In the successive line of Già-nâu-chi, there were five kings. In the successive line of Đa-lâu-tỳ-đế, there were five kings. A-thấp-tỳ had seven kings.
Càn-đà-la had eight kings. Già-lăng-ca had nine kings. Chiêm-tỳ had fourteen kings.
Câu-la-bà had thirty-one kings. Bát-xà-la had thirty-two kings. In the successive line of Di-tất-lê, there were 84,000 kings.
In the successive line of King Ý-sư-ma, there were one hundred kings. After King Ý-sư-ma, there was a king named Đại Thiện Sanh. King Đại Thiện Sanh had a son named Ý-sư-ma.
King Ý-sư-ma had a son named Ưu-la-đà. Ưu-la-đà had a son named Cù-la. Cù-la had a son named Ni-phù-la.
Ni-phù-la had a son named Sư Tử Giáp.[6] Sư Tử Giáp had a son named Duyệt-đầu-đàn. Duyệt-đầu-đàn had a son who was the bodhisattva. The bodhisattva had a son named La-hầu-la.
II. THE LIFE OF THE ŚĀKYA WORLD-HONORED ONE
1. Renunciation and Attainment of the Way
i. A Prince of the Śākya Clan
The bodhisattva was born into the Śākya clan, near the Snow Mountains on the northern frontier. He belonged to an eminent and noble lineage, his parents were upright, and he possessed all the marks. As soon as he was born, brahmin physiognomists all came to examine his marks.
They declared: “Great King, this infant possesses all thirty-two marks of a great man. One who possesses these marks will certainly follow one of two paths, without fail. First, if he does not renounce the household life, he will become an anointed kṣatriya king,[7] a wheel-turning sage-king capable of conquering all, ruling over the four continents, and known as a Dharma King.[8] He will exercise sovereign mastery for the sake of sentient beings[9] and possess the seven treasures.
The seven treasures are: 1. the wheel treasure, 2. the elephant treasure, 3. the horse treasure, 4. the jewel treasure, 5. the precious woman, 6. the precious treasurer, and 7. the precious general. The crown prince will have a thousand valiant and courageous sons, capable of repelling every enemy throughout his realm. Without resorting to swords or weapons, he will employ his own power and govern and instruct through the true Dharma, never fearing as he conducts the affairs of kingship.
The King will carry out all matters with sovereign mastery and never show timidity. Second, if the Crown Prince renounces the household life and lives as one gone forth, he will become the unsurpassed, truly and perfectly awakened one, accomplished in knowledge and conduct, the Well-Gone One, knower of the world, unsurpassed person, trainer of persons to be tamed, teacher of gods and humans, Buddha, Blessed One. Amid the assemblies of Māra and Brahmā, of śramaṇas and brahmins, and of gods and humans, he will realize the truth for himself and dwell in well-being himself;
then, for the sake of sentient beings, he will teach the Dharma—good and skillful in the beginning, good and skillful in the middle, and good and skillful in the end, complete in meaning and expression, revealing the holy life.”
At that time, King Bình-sa[10] of Magadha was concerned about the border states and sent scouts to investigate everywhere. The King heard the scouts report that at the foot of the Snow Mountains, on the northern frontier, there was a son of the Śākya clan, born of an eminent and noble lineage, whose parents were upright, and who possessed all thirty-two marks of a great man. The physiognomists had spoken of him as described above.
The scouts then came and reported to the King:
“Great King, you should know that at the foot of the Snow Mountains, on the northern frontier, there is a son of the Śākya clan, born of an eminent and noble lineage, whose parents are upright, and who possesses all thirty-two marks of a great man, as described above. The King should now devise a means to eliminate him. Otherwise, we fear that he will later bring harm to the King. The loss of your kingdom and territory will arise from this.”
The King said:
“How could he be eliminated? If that person does not renounce the household life, he will become an anointed kṣatriya king, a wheel-turning sage-king possessing the seven treasures, ruling over the four continents, sovereign and never timid. I shall become his subject and obey his commands. If he renounces the household life to cultivate the Way, he will certainly become the unsurpassed, supremely true, perfectly awakened one and teach the Dharma to all. That Dharma will be good and skillful in the beginning, good and skillful in the middle, and good and skillful in the end. I shall become his disciple.”
As time passed, the bodhisattva grew to maturity, and all his faculties became fully developed. In a quiet and secluded place, he reflected: “Now I perceive that this world is truly afflicted with suffering. There is birth, aging, illness, and death. Dying here, beings are born there. Because of this body, the furthest limit of suffering is never reached. How may this body of suffering be brought to an end?”
ii. Renouncing the Household Life in Search of the Way
At that time, the bodhisattva was in the prime of youth, with lustrous black hair and an extraordinary appearance. Though he was in the fullness of his vigor, his mind took no delight in sensual pleasures. His parents grieved and wept, unwilling to allow the bodhisattva to renounce the household life and cultivate the Way.
The bodhisattva then went against his parents’ wishes, shaved off his hair and beard himself, donned the kāṣāya robe, and left the household life to live as one gone forth. Traveling onward, the bodhisattva gradually made his way from the border of Magadha to the city of La-duyệt.[11] He spent the night on that mountain.[12] At the first light of dawn, he donned his kāṣāya robe, took up his bowl, and entered the city of La-duyệt to seek alms.
His appearance was exceedingly beautiful. Whether bending or extending his limbs, lowering or raising his gaze, he walked with calm composure, looking straight ahead as he proceeded and never glancing to either side. At that time, the King of Magadha was atop a lofty tower, surrounded before and behind by his ministers.
From afar, the King saw the bodhisattva enter the city seeking alms. Whether bending or extending his limbs, lowering or raising his gaze, he walked with calm composure, looking straight ahead as he proceeded and never glancing to either side. Seeing this, the King spoke a verse of praise for his ministers to hear:
Look upon that person there,
Whose holy bearing is sublime.
His excellent marks are truly majestic;
He is not one of lowly station.
He looks straight ahead and does not glance aside;
He proceeds directly forward.
The King immediately sent a man to ask:
Where does the bhikkhu wish to go?
[780a1] The envoy sent by the King
Followed behind the bhikkhu;
See where the bhikkhu goes,
Where he rests for the night.
Having completed his almsround at every house,
His faculties composed and tranquil.
His bowl was quickly filled with rice;
His mind was ever joyful.
After completing his almsround,
The noble one immediately departed the city.
Upon Mount Paṇḍava,[13]
He would rest there for a while.
Having learned where the bhikkhu was resting,
One man remained there,
While another returned to report,
So that the King might clearly know
That the bhikkhu was presently spending the night
Upon Mount Paṇḍava.
He lay and sat like a lion,
Like a tiger in the deep forest.
When the King heard the envoy's report,
He ordered the royal elephant to be adorned.
Together with his attendants and retinue,
He went to pay homage to the bodhisattva.
Upon arriving and exchanging greetings,
He sat down to one side.
After they had exchanged greetings,
The King then spoke as follows:
“Behold, you are in the prime of vigor,
And your conduct is exceedingly pure;
You ought to ride in a great chariot,
With ministers solemnly attending your procession.
Your features are exceedingly handsome;
Surely you were born into the kshatriya lineage?”
“I shall now answer you
And tell you of my native land.
To the north of the Snow Mountains
Lies a country ruled by a great king.
There, north of the Snow Mountains,
My paternal clan is called the Solar Clan,[14]
And my birthplace is among the Shakyans.
They possess abundant wealth and skills;
My father and mother are both upright.
I left home to seek and cultivate the Way,
Taking no delight in the realm of the five sensual pleasures.
I see that sensual desire brings much suffering and affliction,
While freedom from desire is ever peaceful and secure.
To seek the state where desire is extinguished—
This is the aspiration of my mind.”
At that time, the King said to the Prince:
“Please remain here now. I shall give you half of my kingdom.”
The bodhisattva replied:
“I cannot comply with those words.”
The King said again:
“You may become the Great King. I now give you the entire kingdom and all my possessions. I shall even remove this precious crown and present it to you. Ascend the royal throne and govern, and I shall become your subject.”
The bodhisattva replied:
“I renounced the position of a wheel-turning king to leave home and cultivate the Way. How could I covet the kingship of a frontier realm and live the worldly life? O King, you should know that this is like someone who has once seen the waters of the great ocean and afterward sees the water collected in a cow's hoofprint—how could he become attached to it? This matter is the same. How could I relinquish the position of a wheel-turning king to accept the position of a minor vassal king?[15] That cannot be!”
At that time, the King said:
“If you attain the unsurpassed Way, please come first to this city of Rājagṛha, so that I may visit you.”
The bodhisattva replied:
“Very well.”
The King then rose from his seat, reverently bowed at the bodhisattva's feet, circumambulated him three times, and took his leave.
At that time, there was a man named Āḷāra Kālāma,[16] a teacher among men, who instructed his disciples in the meditative concentration of the sphere of nothingness.[17] The bodhisattva went to Āḷāra Kālāma and asked:
“By what teachings do you instruct your disciples and enable them to attain realization?”
Āḷāra Kālāma replied:
“Gautama, I teach my disciples the concentration of nothingness and enable them to attain it.”
The bodhisattva then thought: “Āḷāra Kālāma is not the only one who has faith; I too have faith. Āḷāra Kālāma is not the only one who has diligence; I too have diligence. Āḷāra Kālāma is not the only one who has wisdom; I too have wisdom. Āḷāra Kālāma attained realization through this Dharma; could I not, by sitting quietly in contemplation and applying wisdom, also attain it? I must now exert myself diligently to realize this Dharma.” The bodhisattva then exerted himself diligently and, before long, attained this Dharma. After attaining it, the bodhisattva went to Āḷāra Kālāma and said:
“Is this concentration of the sphere of nothingness the only Dharma that you have realized and teach to others?”
Āḷāra Kālāma replied:
“I have only this Dharma. Apart from it, there is no other Dharma.”
The bodhisattva said:
“I too have attained this concentration of the sphere of nothingness, but I have not taught it to others.”
Āḷāra Kālāma asked:
“Gautama, have you truly attained this concentration of the sphere of nothingness without having been taught it by another? I too attained this concentration of the sphere of nothingness, but I teach it to others. Gautama, what I know, you also know; what you know, I also know. You are as I am, and I am as you are. Gautama, will you join me in administering the affairs of the Sangha?”[18]
At that time, Āḷāra Kālāma was filled with joy. He reverently attended upon the bodhisattva and regarded him as his equal.
Then the bodhisattva thought again: “This concentration of the sphere of nothingness is not the Dharma of cessation, does not bring freedom from desire, is not complete extinction, is not tranquility, cannot lead to perfect awakening, does not constitute the true ascetic life, and is not the state in which nirvana is realized. I take no delight in this Dharma.” The bodhisattva then left Āḷāra Kālāma and departed in search of a more sublime Dharma.
At that time, there was Uddaka Rāmaputta,[19] the foremost teacher among a great assembly. After his teacher had passed away, he instructed his teacher's disciples in the meditative concentration of the sphere of neither perception nor non-perception.[20] The bodhisattva went to Uddaka Rāmaputta and asked:
“What teachings did your teacher use to instruct his disciples?”
Uddaka Rāmaputta replied:
“My teacher instructed his disciples in the meditative concentration of the sphere of neither perception nor non-perception.”
The bodhisattva thought: “Uddaka Rāmaputta is not the only one who has faith; I too have faith. Uddaka Rāmaputta is not the only one who has diligence; I too have diligence. Uddaka Rāmaputta is not the only one who has wisdom; I too have wisdom. Uddaka Rāmaputta is not the only one who has attained this Dharma and teaches it to others. Could I not also attain this Dharma? I can now exert myself diligently to realize it.” The bodhisattva then exerted himself diligently and, before long, attained this Dharma.
At that time, the bodhisattva went to Uddaka Rāmaputta and asked:
“Do you possess only this meditative concentration of the sphere of neither perception nor non-perception, or is there some other Dharma?”
Uddaka Rāmaputta replied:
“Gautama, I have only this Dharma. Apart from it, there is no other Dharma.”
The bodhisattva said:
“I too have now attained this concentration of the sphere of neither perception nor non-perception.”
Uddaka Rāmaputta said:
“Have you truly attained this concentration of neither perception nor non-perception? My teacher Rāma also realized this concentration of the sphere of neither perception nor non-perception. What my teacher knew, you now also know; what you know, Uddaka Rāmaputta also knows. You are like Uddaka Rāmaputta, and Uddaka Rāmaputta is like you. Gautama, please join me now in overseeing the affairs of this Sangha.”
At that time, Uddaka Rāmaputta was filled with joy. He attended upon the bodhisattva and honored him as a teacher. The bodhisattva then thought again: “I observe that this concentration of the sphere of neither perception nor non-perception is not the Dharma of cessation, does not bring freedom from desire, is not complete extinction, is not tranquility, cannot lead to perfect awakening, does not constitute the true ascetic life, and is not the state in which nirvana is realized. I take no delight in this Dharma.”
The bodhisattva left Uddaka Rāmaputta and departed in search of a more sublime Dharma.
The supreme Dharma sought by the bodhisattva was the Dharma of unsurpassed tranquility.[21]
iii. Six Years of Ascetic Practice
The bodhisattva journeyed southward from the borders of Magadha and arrived at Mount Elephant Head.[22][23] There he found a tract of land that was clean, level, beautiful, and delightful; the tender green grass all bent toward the right; the bathing pond was cool and clear, its water pure; dense groves surrounded it; and the neighboring villages were populous. Seeing this, the bodhisattva thought: “For any good man seeking a place in which to eradicate the fetters, this is an excellent place.
I am now seeking a place in which to eradicate the fetters, and this is precisely the place I desire. I can now sit here and eradicate the fetters.” At that time, the five men who followed the bodhisattva thought: “If the bodhisattva attains the Way, he will teach the Dharma to us.” This was in the village of the Great General, at Uruvela.
At that time, Uruvela had four daughters: the first was named Bala, the second Utpala, the third Sundara, and the fourth Kimbacala. They all [781a1] had their eyes upon the bodhisattva and thought: “If the bodhisattva renounces the household life to train in the Way, we shall become his disciples. If the bodhisattva does not renounce the household life to train in the Way but remains at home following worldly life, we shall become his wives and consorts.”
There the bodhisattva practiced austerities for six years, yet still did not realize the supreme Dharma of higher noble knowledge. Then the bodhisattva recollected how, long ago, beside a field where his royal father was performing the first plowing, he had sat in the shade of a jambu tree and, secluded from sensual desire and unwholesome states, with applied and sustained thought and with joy and happiness born of seclusion,[24] had realized and abided in the first dhyana.
The bodhisattva then thought: “Is there a path by which the source of suffering may be completely extinguished?” He further thought: “This path will lead to the complete extinguishing of the source of suffering.” The bodhisattva then vigorously and diligently cultivated this knowledge; through this path, the source of suffering would be completely extinguished.
The bodhisattva further thought: “Can the Dharma of happiness be attained through unwholesome states and sensual craving?” He then thought: “The Dharma of happiness cannot be attained through unwholesome states and sensual craving.”
He further thought: “Can the Dharma of happiness be attained by cultivating freedom from desire and abandoning unwholesome states? Yet I have not attained the Dharma of happiness through this self-imposed mortification of the body. Should I now eat a little rice and flour cake so that I may regain my strength?”
Thereafter, the bodhisattva began eating a little dried rice[25] to regain his strength. When the bodhisattva ate this small amount of food, all five of his followers became disappointed, abandoned him, and departed, saying to one another: “The ascetic Gautama has become deluded and lost the Way. How could there still be a true Way for him?”
iv. Attaining Perfect Enlightenment
At that time, after the bodhisattva had recovered his strength, he went to the waters of the Nairanjana River[26] and bathed his body. He then came ashore and went beneath the shade of the Bodhi tree. At that time, not far from the foot of the tree, there was a grass cutter named Auspicious One.[27] The bodhisattva approached him and said:
“I need some grass. Would you kindly give me a little?”
Auspicious One replied:
“Yes, gladly!”
Without the slightest reluctance, Auspicious One gave the grass to the bodhisattva.
The bodhisattva took the grass beneath the shade of the Auspicious Tree,[28] spread it out, sat upright, established right intention, and fixed mindfulness before him. The bodhisattva removed sensual craving and unwholesome states and, with applied and sustained thought and with joy and happiness born of seclusion,[29] realized and abided in the first dhyana. This is called the bodhisattva’s attainment of the first supreme wholesome Dharma. Why was this so? Because he fixed his mind, concentrated his mindfulness, and remained heedful.
At that time, the bodhisattva further abandoned applied and sustained thought,[30] attained inner confidence,[31] and, with joy and happiness born of concentration,[32] without applied or sustained thought, realized and abided in the second dhyana. This was the bodhisattva’s attainment of the second supreme wholesome Dharma. Why was this so? Because he fixed his mind, concentrated his mindfulness, and remained heedful.
Then the bodhisattva abandoned joy,[33] abided in equanimity, was rightly mindful and clearly aware, and experienced happiness with his body—that which the noble ones describe as “dwelling happily in equanimity and mindfulness”[34]—and realized and abided in the third dhyana. This was the bodhisattva’s attainment of the third supreme Dharma. Why was this so? Because he fixed his mind, concentrated his mindfulness, and remained heedful.
Then the bodhisattva relinquished pain and pleasure, and the sorrow and joy previously experienced ceased. Neither painful nor pleasant, with mindfulness purified by equanimity,[35] he realized and abided in the fourth dhyana. This is called the bodhisattva’s attainment of this fourth supreme Dharma. Why was this so? Because he fixed his mind, concentrated his mindfulness, and remained heedful.
At that time, with his mind thus concentrated,[36] the bodhisattva completely eliminated the fetters; his mind was purified and without blemish, thoroughly pliable and serviceable,[37] and firmly established. He realized the knowledge of past lives and recollected one life, two lives, three lives, four lives, five lives, ten lives, twenty lives, thirty lives, forty lives, fifty lives, one hundred lives, one thousand lives, one hundred thousand lives, countless hundreds of lives, countless thousands of lives, countless hundreds of thousands of lives;
eons of formation, eons of dissolution, countless eons of formation, countless eons of dissolution, and countless eons of formation and dissolution: “There I was born with such a name, such a family name, such a manner of birth, such food, such a lifespan, such a limit to my lifespan, living in the world for such a length of time, and experiencing such suffering and happiness.
Dying there, I was reborn elsewhere; dying elsewhere, I was reborn here, possessing such an appearance.” He recollected countless events from his former lives.
At that time, during the first watch of the night, the bodhisattva attained this first higher knowledge. Ignorance ceased and knowledge arose; darkness ended and light appeared. This is called the realization of the supernormal knowledge of past lives. Why was this so? Because of his diligence and heedfulness.
Again, with his mind concentrated in samadhi, purified and without blemish, free of fetters, cleansed of all defilements, thoroughly pliable and serviceable, and firmly established, the bodhisattva knew the arising and passing away of sentient beings. With the purified divine eye, he saw the arising and passing away of sentient beings,[38] those of beautiful appearance and those of ugly appearance, those proceeding to good destinations and those proceeding to evil destinations, those of high station and those of low station.
He clearly knew that all fared according to their actions. The bodhisattva himself observed and knew: “These sentient beings performed evil bodily actions, evil verbal actions, and evil mental actions; they held wrong views, reviled the noble ones, and created karma resulting from wrong views. Upon the breakup of the body and the end of life, they fell into hell or were born among animals or hungry ghosts.” The bodhisattva further observed sentient beings who performed wholesome bodily actions, wholesome verbal actions, and wholesome mental actions; held right view, did not revile the noble ones, and created karma resulting from right view.
Upon the breakup of the body and the end of life, they were born among heavenly beings or humans. With the purified divine eye, he thus observed the arising and passing away of sentient beings according to the karma they had performed. This is called the bodhisattva’s attainment of the second higher knowledge at midnight: ignorance ended and knowledge arose; darkness ended and light appeared.
That is, the knowledge of the divine eye that sees sentient beings. Why was this so? Because of his diligence and heedfulness.
Again, with the concentrated mind of samadhi—purified and flawless, free from fetters, cleansed of all defilements, made pliant and serviceable, and firmly established—the bodhisattva directly attained the knowledge of the exhaustion of the taints. With his mind directed toward the knowledge of the exhaustion of the taints, he knew in accordance with reality: “This is suffering”; “This is its origin”; “This is the cessation of suffering”; and “This is the path leading to the cessation of suffering.” Because the bodhisattva knew and contemplated thus, his mind was liberated from the taint of sensual desire, his mind was liberated from the taint of existence, and his mind was liberated from the taint of ignorance.
Having been liberated, he clearly knew that he was liberated. He knew: birth has ended, the holy life has been established, what had to be done has been done, and there will be no further rebirth. Thus, during the final watch of the night, the bodhisattva attained this third knowledge: ignorance ceased and knowledge arose; darkness ended and light arose.
This was the knowledge of the exhaustion of the taints. Why was this so? Because through this knowledge the Tathagata, the Supremely True One, the Perfectly Enlightened One, attained unobstructed liberation.
At that place, the Blessed One then brought all taints to an end and eliminated every fetter. Beneath the shade of the Bodhi tree, he sat cross-legged for seven days without moving, experiencing the bliss of liberation.
v. The Two Merchant Travelers
After seven days, the Blessed One emerged from meditative concentration. During those seven days, he had eaten nothing. At that time, there were two merchant brothers, one named Trảo and the other named Upali,[39] who were guiding five hundred carts laden with treasures past a place not far from the Bodhi tree. There was then a tree deity who had deep faith in the Buddha and had long been acquainted with these two merchants. Wishing to enable the two merchants to be delivered by the Buddha, he approached them and said:
“Do you know? The Buddha Sakyamuni,[40] the Tathagata, the Perfectly Enlightened One, has during these seven days attained all Dharmas. Throughout those seven days, he has eaten nothing. You may offer honey and dried rice to the Tathagata so that you may obtain benefit, security, and happiness for a long time.”
When the two merchant brothers heard the tree deity speak thus, they rejoiced. They immediately brought honey and dried rice[41] to the Bodhi tree as an offering. From afar they saw that the Tathagata’s appearance was extraordinary, his faculties serene and composed, endowed with supreme discipline, like a thoroughly tamed elephant that was no longer violent, and like water that had settled and become clear, without dust or impurity. Seeing this, their hearts became joyful toward the Tathagata. They approached the Tathagata, bowed at his feet, and stood to one side. The two merchants addressed the Blessed One:
“We wish to offer honey and dried rice. Out of compassion, please accept them.”
The Blessed One then thought: “These two men are offering honey and dried rice. In what shall I place them?” The Blessed One further thought: “In the past, what did the Buddha-Tathagatas, the Supremely True Ones, the Perfectly Enlightened Ones, use to hold food? The Buddha-Blessed Ones do not receive food with their hands.” At that time, the Four Heavenly Kings, standing on either side, knew what the Buddha was thinking. They immediately went in the four directions, each obtained a stone alms bowl, and brought them as offerings to the Blessed One, saying:
“We humbly beseech you to use these bowls to receive the merchants’ honey and dried rice.”
Then, out of loving compassion, the Blessed One accepted the four bowls from the Four Heavenly Kings and joined them together into a single bowl in which to receive the merchants’ honey and dried rice. Having received the merchants’ food of dried provisions mixed with honey, the Buddha took this opportunity to instruct and transform them with these words of blessing:
Whoever practices giving
Will certainly obtain benefit.
Whoever gives for the sake of happiness
Will afterward surely attain happiness.
“Merchants, you should now take refuge in the Buddha and take refuge in the Dharma.”
The two merchants accepted the Buddha’s instruction and said:
“Venerable Sir! We now take refuge in the Buddha and take refuge in the Dharma.”
Thus, among the first lay disciples to receive the two refuges were these two merchant brothers.
The two merchants then addressed the Buddha:
“We now wish to return to our homeland. Once we have returned there, what should we do if we wish to create merit? If we wish to pay homage and make offerings, to what should we pay homage?”
Knowing their intention, the Blessed One gave them some of his fingernails and hair and said:
“Take these things back with you, create merit, pay homage to them, venerate them, and make offerings to them.”
Although the two merchants accepted the hair and fingernails, they were unable to make offerings to them wholeheartedly, for they thought: “Hair and fingernails are things that worldly people despise and discard. Why does the Blessed One tell us to make offerings to them?”
The Blessed One knew what the merchants were thinking, and he therefore said to them:
“You should not entertain such thoughts of disparaging the Tathagata’s hair and fingernails, nor should you say, ‘Why does the Tathagata tell us to make offerings to things that worldly people discard?’ You should know that throughout the entire world, including the hosts of Mara and Brahma, assemblies of ascetics and brahmins, devas and humans, all will respectfully make offerings to the Tathagata’s hair and fingernails. This will enable all of them, including the hosts of Mara and Brahma and the assemblies of ascetics and brahmins, to obtain immeasurable merit.”
The merchants addressed the Buddha:
“What attestations are there concerning offerings made to this hair and these fingernails?” The Buddha told the merchants:
vi. Causes and Conditions from the Past
“Merchants, in the distant past, there was a king named Victor over Enemies, who ruled the continent of Jambudvipa. At that time, throughout Jambudvipa, grain and rice were abundant, the people flourished, and life was exceedingly joyful. The realm contained eighty-four thousand fortified cities, five billion five hundred million villages, and sixty thousand small countries.
The royal city in which King Victor over Enemies resided was named Lotus. It measured twelve yojanas from east to west and seven yojanas from south to north. The land was fertile, grain and rice were abundant, the people flourished, and the realm was peaceful and happy.
Its parks and forests were luxuriant, its city walls were strong, its ponds were cool, all necessities were plentiful, and its roads were open and unobstructed.
“Merchants, you should know that King Victor over Enemies had a brahmin named Sư[42]-diêm-phù-bà-đề who served as his chief minister. When the king was still a child, the two had played together and were very close. After the brahmin became chief minister, the king allotted him half the realm.
Having received half the realm, the chief minister built a fortified city for his own country, measuring twelve yojanas from east to west and seven yojanas from south to north. Grain and rice were abundant, the people flourished, and the land was peaceful and happy. Its parks and forests were luxuriant, its city walls were strong, the water in its ponds was cool, all necessities were plentiful, and its roads were open and unobstructed.
The capital was named Đề-bà-bạt-đề, and it was more beautiful than the capital city of Lotus.”
“Merchant, you should know that because the King had no heir, he went to shrines dedicated to deities—the deities of springs, rivers, mountains, waterways, ponds and lakes, the Fulfillment of Good deity, the Guardian of Good deity, the sun, the moon, Shakra, Brahma, the fire deity, wind deity, water deity, Maheshvara, the deities of gardens, forests, marketplaces, crossroads, and cities, the Mother of Demon Children, shrines dedicated to heavenly deities, and shrines dedicated to deities of merit—and prayed to them all, asking that a son might be born to him.
Afterward, the chief queen became pregnant. A woman possesses three kinds of true and unerring knowledge: first, she knows that she is pregnant; second, she knows through whom she became pregnant; and third, she knows when a man feels sensual desire for her. The queen then went to the King and said, ‘Your Majesty, I have just become pregnant.’ The King said, ‘Excellent, excellent!’ He immediately ordered the ministers and attendants at his right and left to provide her with abundant food, clothing, bedding, and every other necessity, all of the finest quality.
When ten months had passed, the queen gave birth to a male child of surpassing beauty, a rarity in the world. Immediately after his birth, without anyone supporting him, the infant stood up by himself, took seven steps, and declared, ‘In heaven and throughout the world, I am the most honored and supreme. I shall deliver all sentient beings from the sufferings of birth, aging, illness, and death.’ He was therefore given the name Bodhisattva Dipankara.
“Merchant, you should know that the King then summoned skilled physiognomists from among the brahmins and said, ‘You should know that my queen has just given birth to a male infant whose beautiful appearance is exceedingly rare in the world. Immediately after being born, without anyone supporting him, he stood up by himself, took seven steps, and declared, “In heaven and throughout the world, I am the most honored and supreme.
I shall deliver all sentient beings from the sufferings of birth, aging, illness, and death.” You are skilled in physiognomy; examine the infant’s marks for me.’ The physiognomists said to the King, ‘May Your Majesty have the infant brought forth so that we may examine him.’ The King personally entered the palace and carried the infant out for the physiognomists to examine. Having completed their examination, they said to the King, ‘The infant born to Your Majesty possesses great spiritual power and great merit and virtue; all his aspirations will be fulfilled.
If this prince remains in the household life, he will become a consecrated kshatriya king, a Wheel-Turning Monarch endowed with the seven treasures, ruling over the four continents. He will have a thousand sons, courageous and mighty, capable of vanquishing every adversary, and he will govern by Dharma without resorting to swords or cudgels. If he goes forth into homelessness, he will become a Tathagata, an Arhat, a Perfectly Enlightened One, perfect in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, a Buddha, a Blessed One.
Amid assemblies of devas and humans, Maras and Brahmas, brahmins and others, he will personally realize and attain the truth, and then teach the Dharma. That Dharma will be excellent in the beginning, excellent in the middle, and excellent in the end, meaningful and well expressed, revealing the holy life.’
“Merchant, you should know that after rewarding the brahmins, the King appointed four nurses to carry, tend, and care for Bodhisattva Dipankara. The first carried him, the second bathed him, the third nursed him, and the fourth took him out to play. The nurse who carried him was responsible for holding and massaging him so that every part of his body would develop properly.
The bathing nurse was responsible for bathing him and washing his clothes. The nursing nurse was responsible for feeding him milk at the proper times. The nurse who took him out to play was responsible for having him join the other princes in learning to ride elephants, horses, chariots, and palanquins, and to use various precious objects, musical instruments, and mechanical devices.
All these things were fully provided for Bodhisattva Dipankara’s amusement. Whenever he went out, an attendant followed him carrying a precious peacock-shaped parasol.
“Merchant, you should know that when Bodhisattva Dipankara was eight to ten years old, he was taught various arts, scriptures, mathematics, seal carving, painting, song and dance, drums, stringed instruments, horsemanship, elephant riding, chariot driving, archery, and wrestling. There was no art in which the Bodhisattva did not become proficient.
“Merchant, you should know that when Dipankara reached fifteen or sixteen years of age, the King had three seasonal palaces built for him, one each for winter, summer, and spring, and provided twenty thousand palace women for his amusement. He created a garden and ponds extending twelve yojanas in both length and breadth. Every kind of flowering tree, fruit tree, fragrant tree, and every wondrous tree found throughout Jambudvipa was brought and planted in that garden.
“Merchant, you should know that a deity from the Shuddhavasa Heaven[43] came every day to attend and protect him. That deity thought, ‘The Bodhisattva has now remained in the household life for a long time. I should cause him to become disenchanted [783a1] and detached.
Once the Bodhisattva has become disenchanted and detached, he will soon go forth into homelessness, shave off his hair and beard, don the kashaya robe, and cultivate the unsurpassed Way.’ Waiting until the Bodhisattva entered the rear part of the garden, the deity transformed himself into four persons: an old man, a sick man, a dead man, and a renunciant shramana. After seeing these four persons, the Bodhisattva became sorrowful and weary of the sufferings of life, thinking, ‘Having seen that the world is like this, what is there to crave or cling to?’
“Merchant, you should know that after the Bodhisattva became disenchanted, he went forth into homelessness that very day and attained the unsurpassed Way before that day had ended.
“Merchant, you should know that the Tathagata Dipankara, the Arhat, the Perfectly Enlightened One, surveyed all beings everywhere but found no one yet fit for him to turn the unsurpassed Dharma wheel and guide to liberation. At that time, not far from the city of Devavati, the Tathagata Dipankara conjured a great city, lofty, spacious, and beautiful, adorned with hanging banners, pennants, precious canopies, and carvings everywhere depicting birds and beasts. Its ponds, gardens, and fruit groves were pure, exquisite, and far superior to those of Devavati. The Tathagata also conjured inhabitants whose features and complexions surpassed those of the people of that other country, and caused the people of the two cities to visit one another and form friendships.
“Merchant, you should know that the Tathagata Dipankara observed the people in the city of Devavati and saw that their faculties had matured. He then caused the conjured city suddenly to catch fire. When the people of Devavati saw this, their hearts were filled with sorrow and anxiety, and they gave rise to disenchantment and detachment. In seven days, the Tathagata Dipankara delivered sixty-six nayutas of people and fifty-five kotis of shravakas.
“Merchant, you should know that at that time the renown of the Tathagata Dipankara resounded everywhere throughout the ten directions, and all people heard of him. They all proclaimed in praise, ‘The Tathagata Dipankara is an Arhat, a Perfectly Enlightened One, perfect in knowledge and conduct, a Well-Gone One, a Knower of the World, an Unsurpassed One, a Tamer of Persons, a Teacher of Devas and Humans, a Buddha, a Blessed One. Amid all worlds, including Mara and the hosts of Mara, the assemblies of Brahma, shramanas, brahmins, devas, and humans, he personally realized the truth and abides in it, and then teaches the Dharma to others. That Dharma is excellent in the beginning, excellent in the middle, and excellent in the end, meaningful and well expressed, revealing the holy life.’
“Merchant, you should know that the body of the Tathagata Dipankara ordinarily emitted light that illuminated one hundred yojanas. According to the constant Dharma of all Buddhas, the Blessed Ones’ light shines an immeasurable distance; when they draw it back in, it still extends seven feet.”
“Merchant, you should know that when King Victorious Resentment heard that a Crown Prince had been born in the palace of King Đề-diêm-bà-đề, endowed with merit and spiritual power and complete in all the marks, and that on the very day he renounced the household life he attained unsurpassed true and perfect enlightenment, his fame spreading everywhere and all people praising him, saying, ‘The Tathagata Dīpaṃkara is the Most Honored One, the Perfectly Enlightened One... and so forth, until the holy life has been made manifest,’ King Victorious Resentment immediately sent an envoy to King Đề-diêm-bà-đề, saying: ‘I know that a Crown Prince has been born to you, endowed with merit and spiritual power and complete in all the marks,
and that on the very day he renounced the household life he attained the fruit of enlightenment... and so forth, until the holy life was made manifest; his renowned name resounds and is proclaimed throughout the ten directions.
I now wish to see the Crown Prince. If you do not allow the Crown Prince to come, I shall personally go there.’ When King Đề-diêm-bà-đề heard this, his heart was filled with sorrow and anxiety. He assembled his ministers and consulted them, saying: ‘Consider this carefully.
How should we reply, and what should we do to satisfy that King?’ The ministers proposed: ‘We should go and ask the Tathagata Dīpaṃkara. Whatever the Buddha instructs us to do, we shall do accordingly.’
“At that time, King Đề-diêm-bà-đề and his ministers went to the place of the Buddha Dīpaṃkara, bowed their heads at his feet, and fully related this matter to the Blessed One. The Blessed One told the King: ‘King, cease your sorrow and anxiety. I shall personally go there.’
“Merchant, you should know that King Đề-diêm-bà-đề then spent seven days within his kingdom making offerings of robes, food and drink, beds, bedding, and medicines for treating illness to the Tathagata Dīpaṃkara and the Sangha of bhikkhus, without lacking anything.
“Merchant, you should know that after seven days, the Tathagata Dīpaṃkara traveled through the countryside together with the bhikkhus and arrived beside the pool of the Dragon King Medicine Mountain.
“Merchant, you should know that this Dragon King’s palace measured five hundred yojanas in length and breadth. The Tathagata Dīpaṃkara and the Sangha of bhikkhus stayed upon that mountain. The Tathagata Dīpaṃkara then emitted a great radiance that illuminated the entire three-thousand-great-thousand world-system, shining so brilliantly that day and night could not be distinguished.
When flowers such as utpala, paduma, kumuda, and puṇḍarīka closed their blossoms and the birds ceased singing, it was known to be night. When flowers such as utpala and the others opened their blossoms and the birds sang, it was known to be day. Thus twelve years passed without day and night being distinguishable.
King Victorious Resentment then assembled his great ministers and said: ‘I remember that in former times there were day and night. Why are there now neither day nor night? When the utpala flowers open and the birds sing, we know it is day.
When the flowers close and the birds do not sing, we know it is night. Have I committed some fault? Is there something contrary to the Dharma in this world, or have you committed some offense?
Tell me truthfully.’ The ministers replied: ‘The King has committed no fault. There is nothing contrary to the Dharma in the realm. Nor have we committed any offense.
At present, however, the Tathagata Dīpaṃkara is on Mount Ha-lê-đà beside the Dragon King’s palace, emitting a great radiance that illuminates the entire three-thousand-great-thousand world-system. Through that spiritual power, day and night cannot be distinguished. To know day from night, one must rely upon the flowers: when they close and the birds do not sing, it is night; when the flowers open and the birds sing, it is day.
The King has committed no fault. There is nothing contrary to the Dharma in the realm. Nor have we committed any offense.
This is the spiritual power of the Tathagata Dīpaṃkara. We need not be afraid.’ The King asked the ministers attending on his left and right:
“—How far from here are the Dragon King’s palace and Mount Ha-lê-đà?
“The ministers replied:
“—They are not far from here, only about thirty li away.
“The King ordered the officials attending on his left and right to prepare the carriage adorned with feathers, saying:
“—I now wish to go there to pay homage to the Tathagata Dīpaṃkara.
“The officials attending on his left and right obeyed the command, immediately prepared the carriage adorned with feathers, and then reported to the King:
“—Your Majesty, the royal carriage is ready.
“Merchant, you should know that the King then mounted the carriage. Accompanied by his ministers and attendants, he proceeded to the Dragon King’s palace on Mount Ha-lê-đà. When the procession reached a place beyond which the carriages could not pass, the King and his retinue dismounted and continued on foot to the Dragon King’s palace.
“Merchant, you should know that at that time the King saw the Tathagata Dīpaṃkara from afar, his appearance upright and beautiful and his faculties serene and composed. On seeing him, the King’s heart was filled with joy. He immediately approached the Buddha Dīpaṃkara, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One expounded the subtle and wondrous Dharma to the King in due sequence, exhorting, instructing, and gladdening him. After hearing the Buddha expound the wondrous Dharma and being exhorted, instructed, and gladdened, the King addressed the Buddha:
“—The time has now come. I respectfully invite the Tathagata to enter the city of Lotus Flower.
“The Tathagata Dīpaṃkara silently accepted the King’s invitation. Knowing that the Buddha had accepted his invitation through silence, King Victorious Resentment rose from his seat, bowed his head at the Buddha’s feet, and withdrew.
“Upon returning to his kingdom, he issued an order to the people:
“—Dig up the earth and construct a firm road from the city of Lotus Flower to Medicine Mountain. Excavate the earth to knee-depth, then pound it solid with pestles. Sprinkle fragrant water upon the ground. Plant flowering trees of every kind along both sides of the road. Build railings along the roadside. Light lamps filled with fine oil and place them upon the railings. Make incense burners from the four precious substances: gold, silver, vaiḍūrya, and crystal.
“The people carried out the King’s command as given above. The King then assembled his great ministers and told them:
“—You must adorn this great city of Lotus Flower. Clear away all rubbish, earth, sand, gravel, and filth. Plaster the ground with fine, smooth clay. Hang banners, streamers, and jeweled canopies. Fumigate the city with rare fragrances. Spread carpets woven from various kinds of hair. Scatter fine flowers upon the ground.
“The ministers obeyed the King’s command and adorned the city. King Victorious Resentment again told his great ministers:
“‘Throughout the realm, the people are forbidden to sell incense or flowers. If anyone offers them for sale, no one may buy them. Anyone who buys or sells them [784a1] shall be punished. Why is this? Because We wish to make offerings to the Tathagata Dīpaṃkara, the Most Honored One, the Perfectly Enlightened One.’
“At that time, there was a great brahmin minister named Self-Giving who possessed abundant wealth and treasures—pearls, amber, mother-of-pearl, agate, crystal, gold, silver, vaiḍūrya, rare and wondrous jewels—too numerous to recount. For twelve years that brahmin performed sacrificial rites, making this vow: ‘If there is anyone in the human world who possesses foremost and abundant wisdom, I shall give him a golden alms bowl filled with grains of silver, or a silver bowl filled with grains of gold, together with a golden washing basin, a jeweled canopy, and exceptionally fine and marvelous sandals. I shall also give him two beautiful rugs, a bedstead made of various precious materials, and a beautifully adorned maiden named Tô-la-bà-đề. I shall present all these things to that person.’
“At that time, among those assembled for the sacrificial rite, there was a great brahmin who occupied the foremost seat of honor and was a great minister of the King. He possessed twelve ugly features: he was blind in one eye, hunchbacked, emaciated, afflicted with a goiter, yellow-skinned and yellow-haired, blue-eyed, saw-toothed, black-toothed, twisted in his hands and feet, bent in body, short in stature, and had protruding kneecaps.
“Merchant, you should know that the brahmin Self-Giving thought: ‘The person now occupying this highest seat possesses twelve ugly features and is a great minister of the King. How could I bestow my precious objects and the maiden upon him? I shall prolong the days of the sacrificial rite until there truly comes a brahmin who is intelligent and wise and whose appearance is handsome; then I shall present them to him.’”
“Merchant, you should know that south of the Snow Mountains there was a seer named Precious Jewel. He had few desires, delighted in seclusion and tranquility, was free from greed, cultivated meditative concentration, and attained the five supernormal powers. He instructed five hundred brahmacarins in recitation and study. This seer who possessed the five supernormal powers had a disciple named Di Khước, whose parents were of upright lineage, pure for seven generations. He likewise instructed five hundred disciples.
“Merchant, you should know that at that time the disciple Di Khước went to the seer Precious Jewel and said: ‘I have now completed my studies. What else should I learn?’ The seer Precious Jewel then composed a scripture that none of the brahmins possessed. Having completed it, he told his disciple: ‘You may study and recite this book. None of the brahmins possesses it. Once you have studied and recited it, you will be foremost and supreme among the brahmins.’
“Merchant, you should know that the disciple then studied that book until he had mastered it thoroughly. When he had finished, he went to the seer Precious Jewel and said: ‘I have finished studying this book. What else should I learn?’ The teacher said:
“—If you have finished studying that book, then, as a disciple, you should repay your teacher’s kindness. You should now repay me!
“The disciple asked:
“—How should I repay my teacher’s kindness?
“The teacher said:
“—I require five hundred gold coins.
“After hearing his teacher’s words, Di Khước led his five hundred disciples south of the Snow Mountains and traveled among the people. From one kingdom to another and from one village to the next, he gradually came to the city of Lotus. He heard people say: ‘The brahmin Da-nhã-đạt,[44] during twelve years of sacrifices to the celestial deities, made this vow: If there is one who is foremost in wisdom, I shall offer him a golden bowl filled with silver grain, a silver bowl filled with golden grain, a golden washing vessel, a fine jeweled canopy, an excellent cushion, implements adorned with the seven precious substances, and the comely and beautiful woman Tô-la-bà-đề.’ He then thought, ‘I shall now enter that assembly; perhaps I may obtain five hundred gold coins.’
“Merchant, you should know that Di Khước then entered the sacrificial enclosure. The moment he entered, he possessed great awe-inspiring spiritual power and shone with radiance. At that time, the brahmin Da-nhã-đạt thought: ‘When this man entered the sacrificial enclosure, he displayed great awe-inspiring spiritual power and radiant brilliance. I should now have that Elder move away and give his place to this young brahmin. Once this young brahmin has taken the Elder’s seat, everyone shall join me in loudly exclaiming, “Excellent!” Then they shall play music, scatter flowers, burn incense, and reverently bow in homage.’ Everyone then complied, saying:
“—So shall it be. We shall act according to your instruction.
“At that time, after the young brahmin Di Khước entered that assembly, he stood below and questioned those above:
“—What scriptures do you recite? How many kinds can you recite? How extensive is your recitation?
“They replied:
“—I can recite these scriptures, to this extent.
“By comparison, the scriptures the young brahmin could recite were a hundred thousand myriads of kotis of times more numerous and could not be compared with theirs. The young brahmin then questioned two or three people, and eventually hundreds and thousands of people: ‘What scriptures do you recite? How many kinds can you recite? How extensive is your recitation?’ They replied: ‘We can recite these scriptures, to this extent.’ By comparison, the scriptures the young brahmin could recite were a hundred thousand myriads of kotis of times more numerous and could not be compared with theirs. He next questioned the foremost Elder: ‘What scriptures do you know? What scriptures can you recite?’ The Elder replied, ‘I recite these, to this extent.’ Yet the young brahmin Di Khước also surpassed him.
“At that time, the young brahmin Di Khước said:
“—The scriptures I can recite are more numerous than yours!
“The young brahmin continued:
“—You should yield your seat to me!
“The Elder said:
“—If you do not make me leave my place, I shall share with you the offerings, gold, and treasures I receive here.
“The young brahmin Di Khước replied:
“—Even if you gave me enough of the seven precious substances to fill Jambudvipa, I would not accept them. I ask only that you move elsewhere. Why is that? Because, possessing this Dharma, I ought to sit in this seat.
“Merchant, you should know that the young brahmin Di Khước then made the Elder move away and sat in his place. When the young brahmin Di Khước took the seat, the earth immediately quaked in six ways. At once, loud voices exclaimed, ‘Excellent!’ Music sounded, and incense and flowers were offered.
“Merchant, you should know that Da-nhã-đạt was exceedingly delighted and rejoiced beyond measure. He took a golden bowl filled with silver grain, a silver bowl filled with golden grain, a golden jeweled canopy adorned with the seven precious substances, an exceptionally beautiful washing basin also made of gold and silver, and an extraordinary cushion of fine wool as ornaments. He then led the beautifully adorned woman before the young brahmin Di Khước and said:
“—I beseech you to accept these precious objects and this beautifully adorned woman.
“Di Khước replied:
“—I have no need of such things.
“Da-nhã-đạt then asked:
“—What, then, do you require?
“He replied:
“—I require five hundred gold coins.
“Da-nhã-đạt immediately brought five hundred gold coins and gave them to him.
“Merchant, you should know that after the young brahmin Di Khước accepted the five hundred gold coins, he rose from his seat and took his leave. At that time, the woman Tô-la-bà-đề followed him. The young brahmin Di Khước turned around and said:
“—Why are you following me?
“The woman replied:
“—My parents told me to follow you and become your wife.
“The young brahmin Di Khước said resolutely:
“—I cultivate the holy life; what need have I of you? Only one who harbors sensual desire would need you. The woman had no choice but to return and enter her father’s garden. In the garden was a pure bathing pond. In the pond were seven lotus blossoms. Five blossoms grew upon one stalk, wonderfully fragrant and extraordinary in color. Two more blossoms grew upon another stalk, exquisite in fragrance and hue. Seeing them, the woman thought, ‘These lotus blossoms I see are truly exquisite and supremely beautiful. I should now pick them and present them to the young brahmin Di Khước, so that he may be delighted.’ Having thought this, she picked the flowers, placed them in a water vase, left the garden, and went everywhere searching for the young brahmin Di Khước.
“At that time, the young brahmin Di Khước returned to the great kingdom of Bát-ma.[45] He saw the people of the kingdom sweeping the roads, removing every kind of impurity, repairing and leveling them, strewing flowers upon the ground, sprinkling scented water, hanging jeweled banners and canopies, and spreading woven woolen mats.... Seeing this, Di Khước asked the people of the city:
“—Why is the city now being repaired and so beautifully adorned? Is it for a festival, or for an auspicious conjunction of the stars?
“The people of the city replied:
“—Buddha Dīpaṃkara will come to this city; therefore, it has been adorned so beautifully....
“The young brahmin Di Khước thought: ‘I should now use these five hundred gold coins to buy beautiful flower garlands, fragrant incense, exquisite music, and precious banners and jeweled canopies. First, I shall offer them to the Tathagata Dīpaṃkara; afterward, I shall seek wealth for my teacher.’ Di Khước then went throughout the kingdom of Bát-ma [785a1] seeking to buy them, but none were available. Why was this? King Thắng Oán had issued an edict prohibiting their sale.
“At that time, the woman Tô-la-bà-đề saw the young brahmin Di Khước approaching from afar and immediately asked:
“—Young man,[46] why are you walking in such haste? What do you need?
“The young brahmin Di Khước replied:
“—I need fine flowers.
“The woman asked:
“—What will you do with the flowers?
“He replied:
“—I wish to plant the unsurpassed root that will become the seed of Buddhahood.
“The woman asked:
“—This flower has already withered and changed color; it cannot be planted again. How could it be used to establish the unsurpassed root and become a Buddha-seed?
«The young brahmin said to the woman:
“—This field is excellent and fertile. Although this flower has withered and changed color, and its seed has decayed, it can still come back to life.
«The woman then said:
“—Then you may take this flower to establish the unsurpassed root and make it a Buddha-seed!
«The young brahmin asked:
“—For how much will you sell it? I will buy it.
«The woman then said:
“—Why should I begrudge my possessions? My father is named Yajñadatta, and he possesses abundant wealth and treasure. If you wish to buy this flower, you need only make a vow with me that, wherever we may be born, you will always be my husband.” The young brahmin replied:
“—I practice the bodhisattva path and begrudge nothing whatsoever. If anyone asks me, even for my bones and flesh, I will not withhold them, excepting only my father and mother. But I fear that you may hinder me.
«The woman said:
“—Wherever you are born, you will surely possess great majestic spiritual power, and by following you I too will possess spiritual power. If you wish to give me away in alms, you may do so as you please.
«The young brahmin then used five hundred gold coins to purchase five flowers. The woman gave the remaining two to the young brahmin Megha and said:
“—These are my flowers entrusted to you to offer to Dipankara Tathagata. Why is that? I vow that wherever you and I may be born, we shall never be far apart.
«Merchant, you should know that when the young brahmin Megha obtained these seven lotus flowers, he rejoiced beyond measure and immediately went to the eastern gate of the city. At that time, an incalculable multitude of people, all holding incense and flowers, banners, streamers, and jeweled canopies and playing music, waited to welcome Dipankara Tathagata. The young brahmin Megha wished to go forward first to scatter his flowers, but he could not get through. He therefore returned and asked King Jitari:
“—For what reason has Your Majesty adorned the city so splendidly? Is it a festival day or an auspicious conjunction of the stars?
«The King replied:
“—Dipankara Tathagata is coming to this city today; that is why it has been adorned so beautifully.
«The young brahmin asked the King:
“—How do you know the thirty-two marks of the Tathagata?
«The King said:
“—The brahmins’ books of prophecy tell of them.
«The young brahmin said:
“—If that is indeed so, I have recited these books and will be able to ascertain the matter.
«The King said:
“—If you are capable of knowing this, go ahead and see whether he possesses the thirty-two marks. Afterward, I shall go to meet him.
«Merchant, you should know that when the young brahmin heard the King’s words, he rejoiced beyond measure and immediately went outside the eastern gate of the city.
«When the people saw the young brahmin approaching, they rejoiced and all moved aside of their own accord to let him pass. Why was this? Because they were obeying the King’s command.
«Merchant, you should know that when the young brahmin saw the Tathagata from afar, his heart filled with joy, and he immediately scattered the seven flowers over Dipankara Tathagata Buddha. Through the Buddha’s majestic spiritual power, the flowers in midair transformed into a jeweled canopy of flowers twelve yojanas wide, with the blossoms above and the leaves below. Its exquisite fragrance filled the air, and it covered the entire country, leaving no place uncovered; people never tired of gazing upon it. Wherever the Buddha went, the canopy of flowers followed and sheltered him. All the men and women of the city removed their new garments and spread them upon the ground.
«At that time, the young brahmin was wearing two deerskin garments. He immediately removed one and spread it upon the ground, but the people of the city picked it up and threw it aside. The young brahmin thought, ‘Dipankara Tathagata has no compassionate regard for me.’ Dipankara Tathagata knew his thought and immediately transformed the ground into mud, so that no one could spread a garment upon it.
«Merchant, you should know that the young brahmin then thought, ‘The people of this city are foolish and undiscerning. Where they ought to spread their garments, they do not spread them.’ The young brahmin immediately spread his deerskin garment over the mud, but it did not cover all of it.
«Merchant, you should know that for five hundred years the young brahmin’s hair had always been bound in a topknot and had never been loosened. The young brahmin then asked the Tathagata whether the Blessed One would consent to walk across his hair. The Blessed One assented. The young brahmin immediately loosened his hair and spread it over the muddy place, making this vow in his heart: ‘If Dipankara Tathagata does not personally bestow a prediction upon me, then even if my body withers and my life ends here in this mud, I shall resolutely not rise.’ Dipankara Tathagata knew the young brahmin’s utmost sincerity and knew that in former lives he had planted roots of goodness and perfected every virtue. He therefore stepped upon the hair with his left foot and said:
“—Young brahmin, arise! In the future, after innumerable asamkhyeya kalpas, you shall become a Buddha named Shakyamuni Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One.
«Upon hearing this personal prediction, the young brahmin instantly soared into the air to a height of seven tala trees, while his hair remained spread upon the ground where it had been.
«Merchant, you should know that Dipankara Tathagata, the Worthy One, the Perfectly Enlightened One, then turned to the right like a great elephant king and told the bhikshus: ‘You must not step upon the young brahmin’s hair. Why is that? This is the hair of a bodhisattva. No shravaka or pratyekabuddha may step upon it.’
«At that time, hundreds of thousands of myriads of kotis of people scattered flowers and burned incense as offerings to that hair. Merchant, you should know that the brahmin minister of King Jitari, who possessed those twelve faults, heard Dipankara Tathagata bestow a prediction upon the young brahmin. He immediately went to King Jitari and reported: ‘For twenty thousand years, I am able to offer Dipankara Tathagata and the Sangha robes, food and drink, beds, bedding, and medicines for illness.’ The King said to the brahmin: ‘Your intention is excellent.
You may act when the time is right.’ For twenty thousand years, this brahmin offered Dipankara Tathagata and the Sangha robes, food and drink, beds, bedding, and medicines for illness. He then made this vow: ‘For twenty thousand years I have offered Dipankara Tathagata and the Sangha robes, food and drink, beds, bedding, and medicines for illness. Yet that young brahmin displaced me from my seat, usurped my offerings, and defamed my reputation.
Through the causes and conditions of the merit arising from this, wherever that man may be born, I shall always humiliate him; even until he attains the path, I shall never leave him.’
«Merchant, you should know that the brahmin Yajñadatta of that time was none other than Dandapani of the Shakya clan today.[47] The woman Sumagadhi is now the Shakya woman Gopi.[48] The brahmin minister of King Jitari, who possessed the twelve faults, is now Devadatta. The sage Ratnagarbha was none other than Maitreya Bodhisattva. The young brahmin Megha was none other than I myself.
«Merchant, you should know that one who trains in the bodhisattva path and is able to make offerings even of fingernails and hair will certainly attain the unsurpassed path. Seen with the Buddha-eye, throughout the world there is no one who will not enter the realm of nirvana without remainder and attain parinirvana—how much more so one who is free from desire, anger, resentment, and delusion. Giving to such a person is foremost among all acts of giving and produces the most exalted merit. If one gives to the foremost among recipients, how could there be no karmic recompense?»
At that time, the two merchant brothers rose from their seats and departed.
After the Blessed One had eaten the parched grain mixed with honey offered by the merchants, he sat cross-legged beneath the shade of the Bodhi tree for seven days without moving, abiding in the samadhi of liberation and personally experiencing its bliss.
vii. The Two Refuges
[786a1] After seven days, he emerged from samadhi. Because he had eaten parched grain mixed with honey, wind moved within his body. The land was called Jambudvipa because the jambu tree grew there.[49] Not far away stood a haritaki tree.[50] The tree deity dwelling in that tree had profound faith in the Buddha. He immediately picked a haritaki fruit and brought it as an offering to the Blessed One. After bowing in homage, the tree deity stood to one side and addressed the Buddha:
“Venerable Blessed One, because you ate parched grain mixed with honey, wind is moving within your body. I now beseech you to take this fruit as medicine to dispel the ailment of internal wind.”
Out of loving-kindness, the Blessed One immediately accepted it and said:
“You should now take refuge in the Buddha and take refuge in the Dharma.”
That deity then took refuge in the Buddha and took refuge in the Dharma. Of all the deities who took refuge in the Buddha and the Dharma, the deity of the haritaki tree was the first.
After eating the haritaki fruit, the Blessed One sat cross-legged beneath the tree for seven days, contemplating without moving, abiding in the samadhi of liberation and personally experiencing its bliss. After seven days, he arose from samadhi. At the appropriate time, he donned his robe, took up his alms bowl, and entered the village of Uruvela to seek alms.
He gradually made his way to the house of a brahmin in the village of Uruvela and stood silently in the courtyard. Seeing the Blessed One standing silently in the courtyard, the brahmin’s heart filled with joy, and he immediately brought food to offer to the Blessed One. Out of loving-kindness, the Blessed One accepted the food and said:
“You should now take refuge in the Buddha and take refuge in the Dharma.”
The brahmin then said:
“I now take refuge in the Buddha and take refuge in the Dharma.”
The Blessed One accepted the brahmin’s food and, after eating, went beneath the revana tree,[51] where he sat cross-legged for seven days, contemplating without moving, abiding in the samadhi of liberation and personally experiencing its bliss. After seven days, the Blessed One arose from samadhi. At the appropriate time, he donned his robe, took up his alms bowl, and entered the village of Uruvela to seek alms.
Going from house to house in sequence, he came to the brahmin’s house and stood silently in the courtyard. The brahmin’s wife, the daughter of a general named Sujala,[52] saw the Tathagata standing silently in the courtyard. Her heart filled with joy, and she immediately brought food to offer to the Blessed One.
Out of loving-kindness toward the donor, the Blessed One accepted the food. After eating, he said:
“You should now take refuge in the Buddha and take refuge in the Dharma.”
The brahmin’s wife then said:
“I now take refuge in the Buddha and take refuge in the Dharma.”
Thus, among the upasikas who took refuge in the Buddha and the Dharma, Sujala, the general’s daughter and the wife of the brahmin of Uruvela, was the first upasika.
At that time, after eating the food, the Blessed One returned to the revana tree and sat cross-legged beneath it for seven days, contemplating without moving, abiding in the samadhi of liberation and personally experiencing its bliss.
After seven days, when it was time to seek alms, the Blessed One donned his robe, took up his alms bowl, and entered the village of Uruvela to seek alms. Going from house to house in sequence, he entered the courtyard of the brahmin of Uruvela and stood silently. The sons and daughters of the brahmin of Uruvela saw the Tathagata, and their hearts filled with joy. They immediately brought food and presented it as an offering to the Tathagata. Out of compassion for them, the Tathagata accepted the food. After eating, he said:
“You should now take refuge in the Buddha and take refuge in the Dharma.”
The brahmin’s sons and daughters said:
“We now take refuge in the Buddha and take refuge in the Dharma.”
viii. The Naga King Mucalinda
After eating, the Blessed One went to the Mucalinda tree,[53] beside the Mucalinda River,[54] where the palace of the Naga King Mucalinda stood. Upon arriving, he sat cross-legged for seven full days, contemplating without moving, abiding in the samadhi of liberation and personally experiencing its bliss. At that time, heavy rain fell and the wind was bitterly cold. Throughout those seven days, the Naga King emerged from his palace and went to where the Buddha sat. He wrapped his body around the Buddha and spread his hood over the Buddha’s head, saying to him:
“Are you free from discomfort caused by cold, heat, wind, sunlight, mosquitoes, and gnats?”
After seven days, the heavy rain and fierce wind ceased, and the sky cleared. The Naga King uncoiled himself and no longer encircled the Buddha. He then transformed himself into a young brahmin, approached the Tathagata, joined his palms, knelt, and reverently bowed with his head at the Tathagata’s feet. After seven days, the Blessed One arose from samadhi and uttered these verses of praise:
Seclusion from desire, with joy and bliss,
And contemplation of the Dharma, are blissful;
In the world, freedom from anger is blissful,
As is doing no harm to sentient beings.
Freedom from desire in the world is blissful,
Transcending the realm of sensual desire;
Subduing the disposition toward self-conceit—
This is the foremost bliss.[55]
At that time, the Naga King Mucalinda approached the Buddha and said:
“I wrapped my body around the Tathagata and spread my hood over the Tathagata’s head because I did not wish the Tathagata to be troubled by cold, heat, wind, rain, mosquitoes, or gnats. That is why I acted as I did.”
The Buddha told the Naga King:
“You should now take refuge in the Buddha and take refuge in the Dharma.”
The Naga King said:
“I now take refuge in the Buddha and take refuge in the Dharma.”
Thus, among animals, the Naga King was the first to receive the two refuges.
ix. Brahma’s Entreaty
At that time, after the Blessed One had sojourned beneath the tree of the Naga King Mucalinda, he went beneath the Ajapala Nigrodha tree,[56] spread out his sitting cloth, sat cross-legged, and thought:
“I have now attained this Dharma. It is exceedingly profound, exceedingly difficult to understand, and exceedingly difficult to know. It is eternally quiescent, peaceful, subtle, and supreme.
Only the wise can know it; it is not something to which fools can draw near. Sentient beings hold differing views, have differing faith and acceptance, differing inclinations, and differing dispositions. Relying upon these divergent views, they delight in their lairs.[57] Because sentient beings delight in their lairs, this profound Dharma of dependent arising is difficult for them to understand.
There is something even more profound and difficult to understand: nirvana, wherein sensual desires are extinguished and craving is utterly ended. This too is difficult to comprehend. If I now teach the Dharma and people neither know nor understand it, would that not be fruitless toil for me?”
At that time, the Blessed One spoke two verses that no one had ever heard before and that had never previously been uttered:
The path I have realized is difficult to understand;
How could it be taught to those dwelling in their lairs?
Those who are greedy, angry, and deluded
Cannot enter this Dharma.
It goes against the stream of birth and death,
Profound and exceedingly difficult to understand.
Those consumed by sensual desire cannot perceive it,
For they are shrouded in the darkness of ignorance.[58]*
Notes:
[1] In the Chinese text, this is Chapter V of Part II.
[2] Dirgha Agama 6, Sutra No. 5, “The Lesser Discourse on Origins” (T01n01, p. 38b21): “At that time, the assembly chose one person to resolve disputes and called him the Impartial Lord 平等主.” Cf. Madhyama Agama 39, Sutra 154, “Brahmin Hall.” Pali, D. 27, Aggañña (D.iii.92): the people chose one person to adjudicate disputes and called him Mahasammata. They called this person raja (king). He was the first king to appear in the world.
[3] All editions read Qi 齊. However, the original Sanskrit name is Uposadha, so it should be read as Zhai 齋.
[4] The list of the earliest kings, as given in the Mahavastu (p. 289), is: King Mahasammata (Great Man 大人), Kalyana (Good 善), Uposadha (Fasting 齋), and Mandhatr (Crown-Born 頂生). Much farther down the lineage came King Iksvaku (Yishima 懿師摩). Iksvaku (Pali: Okkaka) was the progenitor of the Sakya clan. Farther down still came Simhahanu (Lion-Cheek 師子頰). He had four sons. The eldest was Suddhodana (Yuetoutan 悅頭檀), who fathered the bodhisattva who later became the Buddha.
[5] The royal lineage from King Mūrdhaja onward, as recorded in the Pāli sources (Mhv. ii): Mandhātā, Caraka, Upacara, Cetīya, Mucala, Mahāmucala, Mucalinda, Sāgara, Sāgaradeva, Bharata, Aṅgīrasa, Ruci, Suruci, Patāpa, Mahāpatāpa, Panāda, Mahāpanāda, Sudassana, Neru.
[6] Pāli: Sīhahanu; Mhv. ii. 15, Dpv. ii. 44, son of Jayasena.
[7] Original Chinese: “a water-anointed kṣatriya” 剎利水澆頂, a king of the kṣatriya lineage who has inherited the throne. Thereafter, if the seven treasures appear and he conquers all four continents beneath heaven, he then becomes a Wheel-Turning King. See Dīrgha Āgama 7, sūtra 6, “The Cultivation of the Wheel-Turning King”; Madhyama Āgama 15, sūtra 70, “The Wheel-Turning King”; Pāli, D. 26, Cakkavatti.
5 Dharma King 法王, because “After conquering, the King ruled by Dharma, not by rod or sword” (adaṇḍena asatthena dhammena abhivijiya ajjhāvasi; D. 26, iii. 59).
[9] Sovereign 自在. Pāli: Issara (Skt. Īśvara), master or Lord. Commonly used to refer to the Supreme Deity, that is, God.
[10] King Bimbisāra of Magadha 摩竭王洴沙; Pāli: rājā Māgadho Seniyo Bimbisāro.
[11] Rājagṛha 羅閱城, the capital of Magadha.
[12] Korean edition: “lodged” 止宿. Song-Yuan-Ming editions: “lodged on the mountain” 山宿.
[13] Paṇḍava 班荼婆. Pāli: Paṇḍava, a hill near the city of Rājagaha (Rājagṛha, or La-duyệt).
[14] Sun 日. Pāli: Ādicca. A designation for the clan of the Śākyan tribe. Therefore, the Buddha is also called the Sun-Honored One or the Kinsman of the Sun (Pāli: Ādiccabandhu).
[15] “Grain-scattering minor king” 粟散小王, referring to a minor king or vassal ruler.
[16] Āḷāra-Kālāma 阿藍迦藍. Pāli: Āḷāra-Kālāma.
[17] The original text has: “the concentration of the sphere of nothing of use” 不用處定. The third of the four formless attainments. See Madhyama Āgama 56, sūtra 204, “Rāma” (T01n26, p. 776b08). (Pāli: ākiñcaññāyatanaṃ.) Cf. Pāli, M. 64, Ariyapariyesana (i. 160).
[18] Sangha, here referring to the community of disciples of Āḷāra-Kālāma.
[19] Uddaka Rāmaputta 鬱頭藍子. See Madhyama Āgama 56, ibid., T01n26, p. 776c06. Pāli: Udako Rāmaputto, M. 26, ibid.
[20] The text has: “the concentration of neither perception nor non-perception” 有想無想定. The fourth of the four formless attainments. Pāli: Nevasaññānāsaññāyatanaṃ.
[21] Chinese: “the unsurpassed Dharma of rest” 無上休息法. See Madhyama Āgama 56, cited above: “the unsurpassed security of nirvana” 無上安隱涅槃. Pāli: anuttaraṃ yogakkhemaṃ nibbānaṃ pariyesamāno.
[22] Elephant-Head Mountain 象頭山. Pāli: Gayāsīsa, “Elephant-Head Mountain,” a hill near the town of Gayā.
[23] The village of the great general Uruvelā 鬱毘羅大將村. Madhyama Āgama 56 (T01n26, p. 777a6): the village of Senā 斯那. In the passage below, it is transliterated Uruvelā 鬱鞞羅. Pāli: Uruvelā, Senā-nigama.
[24] Original Chinese: “joy, happiness, and one-pointedness” 喜樂一心. The Chinese translation is inaccurate. It should be emended according to the standard formula for the first dhyāna.
[25] Rice and parched flour 飯糗.
[26] Nerañjarā 尼連禪. Pāli: Nerañjarā.
[27] Sotthiya 吉安. Pāli: Sotthiya.
[28] Auspicious Tree 吉祥樹. Probably the Pāli assattha tree, later called the Bodhi tree.
[29] See note 25 above. Therefore, the first dhyāna is also called “the stage of joy and happiness born of seclusion” (the state of joy and happiness arising from withdrawal).
[30] Initial and sustained application of thought, also called vitarka and vicāra, are two important factors in attaining the first dhyāna. Upon entering the second dhyāna, these two factors are transcended, and it is called the state “without initial or sustained application of thought” (without vitarka and without vicāra).
[31] Inner confidence 內信; Xuanzang translates it as “inner equanimous purity” 內等淨: the state of balanced clarity within the mind when attaining the second dhyāna.
[32] Therefore, the second dhyāna is also called “the stage of joy and happiness born of concentration” (the state of joy and happiness arising from concentration or one-pointedness).
[33] Joy is the principal factor in the second dhyāna; when entering the third dhyāna, it is transcended. Therefore, the third dhyāna is also called “the stage of sublime happiness apart from joy” (the state of sublime happiness in which joy is no longer present).
[34] Original Chinese: “the happiness guarded by mindfulness as perceived by noble wisdom” 聖智所見護念樂. The Chinese version understands the Pāli upekkhā (Skt. upekṣā: equanimity) as “guarding.” Dharmaskandha 6 (T26n1537, p. 482b05): “The noble ones declare that one should abide in equanimity.” Pāli: yaṃ taṃ ariyā ācikkhanti upekkhako satimā sukhavihārī, “that which the noble ones describe as equanimity, dwelling happily with right mindfulness.”
[35] Original Chinese: “purity of guarded mindfulness” 護念清淨. See note 33 above. See the explanation in Dharmaskandha 7 (T26n1537, p. 485a09): “At that time, equanimity and mindfulness are both purified.” Pāli: upekkhā sati pārisuddhaṃ.
[36] Chinese: concentrated mind 定意. Pāli: samāhite citte.
32 The text has: “the sphere of activity made pliant” 所行柔軟. Pāli: mudubhūte kammaniye.
[38] He directed his mind toward “knowledge of the passing away and rebirth of beings” (Pāli: cutūpapāta-ñāṇa).
[39] Trảo 瓜 (Nakha?); Upāli 優波離 (Upāli?). Pāli: the two merchant brothers Tapussa and Bhallika.
[40] Văn 文; transliterated from Muni.
[41] Honey and parched flour 蜜糗. Pāli: manthañca madhupiṇḍikañca, barley porridge and honey.
[42] The base text has: đề 提. Song-Yuan-Ming editions: master 師.
[43] Suddhāvāsa Heaven 首陀會天. Pāli: Suddhāvāsa. That is, the Pure Abodes, the highest among the heavens of the form realm, associated with the fourth dhyāna; the place where noble non-returners enter nirvana.
[44] Yajñadatta 耶若達; transliterated from Skt. Yajñadatta, translated above as “Self-Given.”
[45] Padma 缽摩; transliterated from Skt. Padma (Pāli: Paduma), translated above as “Lotus.”
[46] Youth, a translation of Ma-nạp (Skt., Pāli: mānava) above.
[47] Daṇḍapāṇī of the Śākya clan 執杖釋種. Pāli: Daṇḍapāṇī. Pāli sources (Mhv. ii. 18, 19) say that he was the brother of Māyā and Pajāpatī. Northern tradition says that he was the father-in-law of Prince Siddhārtha.
[48] Gotamī 瞿夷. Pāli: Gotamī; commonly used to refer to the Buddha’s maternal aunt and foster mother. Here, however, it refers to Yaśodharā.
[49] The text has: Jambudvīpa 閻浮提. The character 提 may have been redundantly copied by a scribe. It is a transliteration of jambu-dvīpa, the island of jambu forests. 提 is an abbreviated transliteration of dvīpa.
[50] Harīṭaka 呵梨勒. Pāli: harīṭaka.
[51] Ly-bà-na 離婆那; unidentified.
[52] Sujātā 蘇闍羅. Pāli: Sujātā, daughter of Senānī (the general) in the town of Senānigāma.
[53] Mucalinda Tree 文驎樹. The name of a tree, Pāli: Mucalinda (another transliteration: Mục-chân-lân-đà), near the Ajapāla-nigrodha banyan tree at Uruvelā. This very tree was the palace of the nāga king Mucalinda.
[54] The text has: Mucalinda waters 文驎水; this probably refers to Lake Mucalinda (Pāli). But that lake is on Mount Himavā.
[55] For the corresponding Pāli verse, see Mahāvagga, Vin. i. 3.
[56] Ajapāla-nigrodha Tree 阿踰波羅尼拘律樹. Pāli: Ajapāla-nigrodha, a kind of banyan tree.
[57] Chinese: nest and cavern 樔窟. Pāli (Skt.) ālaya refers to something cherished and stored away; it denotes all supports and objects of craving; it also refers to something upon which a living being depends as a secure shelter for life, such as houses and the like. The Chinese translation here follows the second meaning. In Yogācāra texts, this Sanskrit term is transliterated as ālaya. In the parallel passage quoted in the Commentary on the Mahāyānasaṃgraha (T31, p. 385c19), Xuanzang translates: “Worldly beings love ālaya, delight in ālaya, rejoice in ālaya, and take pleasure in ālaya.” Pāli parallel (M. i. 167): ālayarāmā kho panāyaṃ pajā ālayaratā ālayasammuditā.
[58] For the corresponding Pāli verse, see Mahāvagga, Vin. i. 5; M. i. 168; D. ii. 38; S. i. 136.
– End of Fascicle 31.
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