分別功德論

The reason the bhikshu Nanda was called foremost in dignified appearance was this: Each of the bhikshus possessed a certain number of marks. The Venerable Shariputra had seven. The Venerable Maudgalyayana had five. The Venerable Ananda had twenty. The Venerable Nanda alone had thirty marks. The Venerable Nanda had a golden complexion, while the Venerable Ananda had a silvery complexion. When the Venerable Nanda donned radiant robes and gold-fringed footwear, carried a lapis lazuli alms bowl, and entered the city to beg for alms, no one who saw him failed to delight in the sight. Apart from the Tathagata himself, none of the other disciples could equal him in teaching the Dharma and journeying about to guide beings. Therefore, he was called foremost in dignified appearance.

He was also said to have tranquil faculties: The Buddha led his disciples to the monastery of the courtesan Ambapali in the city of Vaishali. At that time, the Venerable Nanda was walking in meditation outside. When Ambapali heard that the Buddha had arrived, her heart was filled with joy.

Wishing to prepare an offering, she immediately went to invite the Buddha. Seeing the Venerable Nanda walking in meditation outside the monastery, intense affection arose in her. She bowed with her head touching his feet and stroked his feet with her hands.

Although he beheld a beautiful and gentle woman, the Venerable Nanda had no lustful perception whatsoever. Due to the contact between their two bodies, an impure emission occurred. The vital essence permeates the body, and when the body is replete, the excess is discharged.

How could the discharge of this impure substance have arisen from his mind? Ambapali did not understand and suspected that lustful perception had arisen in him. The Buddha knew her thought and therefore said to her: “Do not harbor doubt!

Seven days from now, the Venerable Nanda will attain arhatship.” From this account, it is known that the Venerable’s mind remained unchanged.

– The reason the bhikshu Bhadra was said to be skilled at resolving the doubts and entanglements of others was this: All Buddhas of the three times alike employ the number eighty-four thousand as Dharma practices. For sentient beings to attain the path, they need not practice all of them. Whatever practice accords with the circumstances of their awakening is taken as the guiding principle. Why is this so? Because the fetters of sentient beings are not the same. Their maladies may be many or few, and their defilements may be dense or slight; therefore, the Tathagata established this many teachings. Sometimes one kind of medicine cures many illnesses. Sometimes many kinds of medicine cure a single illness. It is also like the six paramitas functioning together: when one practice is primary, all the other practices follow it. No single practice is invariably primary; it is always said that the medicine should correspond to the illness that has arisen. If attachment to permanence arises, impermanence is used to counteract it. If the mind’s attachment to existence arises, the contemplation of emptiness is used to counteract it. Thus one should fully understand the practice of impermanence, for all conditioned phenomena are impermanent. Likewise, generosity may be expressed in eighty thousand forms, yet all eighty thousand are generosity. This is called teaching in brief. It is also like the eight tones of the Tathagata: one tone accords with eight resonances, one resonance accords with a hundred teachings, one teaching accords with a hundred meanings, and each combines with the others until they number in the thousands, tens of thousands, and hundreds of millions. A single tone reaches hundreds of millions. Such successive transformations constitute the brief explanation of how the practices combine. The same applies to analogies. This bhikshu primarily employed teaching in brief; therefore, he was called foremost in this respect.

– The reason the bhikshu Seni was said to be able to expound the Dharma extensively was this: For thirty years, while still at the stage of an ordinary person, this bhikshu broadly expounded the Dharma to the people and distinguished its principles and meanings. What is extensive exposition? It is, for example, to take one practice as the basis for developing all the other practices, with the details becoming ever more abundant until they are innumerable. It is also like illnesses arising from a common cause, on account of which various mutually compatible medicines are prescribed and compounded. This bhikshu chiefly devoted himself to analysis and discernment, and did not give priority to ending the outflows; therefore, thirty years passed before he attained the path. In quiescence, words are forgotten, and thus earlier traces are left behind. Yet the original account was transcribed and transmitted onward; therefore, he was called foremost in extensive exposition.

– The reason Deva Subhuti was called foremost among those who wore fine robes was this: Among the Buddha’s five hundred disciples were two named Subhuti: one belonged to the royal lineage, and the other to the lineage of an elder. Deva Subhuti came from the royal lineage. He was called Deva because for five hundred lifetimes he had always been born in the Heaven of Delighting in Emanations. Later, he was born into a royal household and naturally enjoyed blessings, never experiencing want. When the World-Honored One returned to his native land, King Shuddhodana encouraged five hundred young men of the Shakya clan to renounce the household life, study the path, and attend upon the Buddha. This bhikshu was one of them.

At that time, the Buddha admonished the bhikshus: “All who study the path must restrain themselves and uphold the practices, wearing coarse robes, eating poor food, using grass mats as their beds, and taking the simple medicines used by ordinary people.” When this bhikshu heard the Buddha’s instruction, he reflected within himself: “I was born into a wealthy and noble family, where robes and food were always abundant, towers and chambers were lofty and spacious, and beds, bedding, footwear, and all personal articles were rare and costly; yet even these did not satisfy me.

How much less could I now wear a robe made of five kinds of cast-off cloth! I should return home; that would accord with my original inclination.” Having thought thus, he wished to return home. At that time, the World-Honored One was staying at the monastery in Shravasti, having accepted an invitation from King Prasenajit.

Deva Subhuti therefore went before the Buddha, paid homage, took his leave, and prepared to return home. The Venerable Ananda said, “Please remain for one night.” Deva Subhuti replied, “With the ascetics’ rooms, beds, and bedding as they are, how could I possibly stay? I will surely have to lodge for one night in a layperson’s house and return here tomorrow morning.” The Venerable Ananda said, “You should remain.

Tonight everything will be prepared beautifully and completely.” The Venerable then went to the king and brought back a full array of sitting mats, banners, parasols, flowers, incense, and four kinds of oil lamps, every article being beautiful, sumptuous, and complete. The bhikshu then spent the night in such a chamber. Because it accorded with his original disposition, his mind immediately entered concentration.

He contemplated the Four Noble Truths and, by the end of the night, attained arhatship and rose into the air.

The Venerable Ananda thought: “This bhikshu must have abandoned the room and departed. I fear someone may take the articles borrowed from the king.” He therefore hurried there to inspect them. Seeing no one in the room, he looked upward and saw the bhikshu flying through the air.

The Venerable Ananda reported to the Buddha: “The bhikshu Deva Subhuti has attained arhatship and is now flying through the air.” The Buddha told the Venerable Ananda: “There are two kinds of robes: those that may be relied upon and those that may not be relied upon. What does it mean for robes to be relied upon? If wearing fine robes causes the mind directed toward the path to grow, those robes may be relied upon.

If wearing fine robes diminishes the mind directed toward the path, those robes may not be relied upon. Ananda! Therefore, some attain the path through fine robes, while others attain it through old, tattered robes made of five kinds of cast-off cloth.

Awakening depends upon the mind and is not constrained by robes or outward appearance.” According to this account, Deva Subhuti was foremost among those who wore fine robes.

– The reason the bhikshu Nandaka was called foremost in instruction was this: The Venerable Shariputra also gave instruction, teaching and guiding all four assemblies of disciples from early morning until midday, and thereby enabling one person to attain the “trace of the path.” This bhikshu, however, devoted himself specifically to instructing the bhikshus and enabled them to attain arhatship. It is like a skilled archer who, with a single arrow, strikes the enemy at a vital point and thereby prevents him from rising again. This illustrates how this bhikshu skillfully taught right wisdom, so that those who heard him severed their fetters and attained liberation. An unskilled archer may shoot many arrows yet manage to strike the target only once. This illustrates how Shariputra, although he expounded wisdom extensively, ultimately brought only one person to attainment. The superiority and inferiority of the two were thus distinct and readily apparent upon careful examination. Therefore, Nandaka was said to be foremost in instructing those who were still in training.

– The reason the bhikshu Sumana was called foremost in skillfully exhorting and instructing bhikshunis was this: This bhikshu would always admonish the bhikshunis with words concerning suffering and affliction: Women, in general, are highly emotional, and their lovely, adorned appearances continually delude the people of the world. Yet the body is defiled and impure, with nine unclean apertures and thirty-six constituent substances, not one of which is worthy of attachment or craving. The reason he was called Sumana was that he was named after a flower. When he was born, this flower appeared naturally upon his ear, and so the flower’s name was used as his name. At that time, King Bimbisara went to the Buddha. Seeing a flower upon that bhikshu’s ear, he considered it strange and asked the Buddha: “Does the Dharma of bhikshus permit them to wear flowers?” The Buddha said to the king: “Your Majesty should take that flower with your own hand.” The king reached out and plucked the flower, but another immediately grew just as before. This continued without ceasing until a heap of flowers had accumulated. The king found this even more wondrous and asked the reason. The Buddha said: “In the distant past, when Vipashyin Buddha appeared in the world, this bhikshu was a young householder. At that time, during an annual festival, the householder took part in the festivities, playing music, singing, and enjoying himself. Afterward, he went to the Buddha. Seeing the Buddha, he rejoiced and took the flower from his own ear and offered it upon the Buddha’s ear. The Buddha then used his spiritual power to transform the flower, making it into a four-pillared pavilion suspended in empty space, while the flower upon his ear remained just as before. When the householder saw such transformations, he made this vow: ‘May I, in every future life, encounter a Buddha; may my physical appearance be handsome and dignified when I am born; and may a flower grow upon my ear.’ Because of the merit and vow he made in the past, he now receives this recompense.” Upon hearing the Buddha’s teaching, the king’s mind opened and he understood clearly. He approached, bowed at the Buddha’s feet, took his leave, and returned to the royal palace.

The reason he was skillful in exhorting and instructing bhikshunis was that bhikshunis were by nature highly emotional. Many of them, seeing that the bhikshu Sumana was handsome and dignified and had a flower upon his ear, still felt affection for him. Taking this affectionate attachment as the occasion for guiding and subduing them, he spoke words concerning suffering and affliction, whereupon all their craving and attachment vanished. Therefore, the bhikshu Sumana was called foremost in skillfully exhorting and instructing bhikshunis concerning the precepts.

– The reason the bhikshu Sivala was declared foremost in merit was this: When Sivala was born, he held in his hand a priceless mani jewel. As soon as his body touched the ground, he said: “Are the seven treasures—gold, silver, and the like—fully available in the world so that they may be given away? I now wish to practice great generosity.” After he had spoken these words, his parents and the members of the household were all terrified and fled, some saying that he was a rakshasa, and others that he was a celestial spirit. Ordinarily, an infant must reach the proper age before being able to speak. That he spoke the moment he touched the ground was exceedingly strange. His mother’s affection would not permit her to abandon her child, so she returned to look at him. The child said to his mother: “Do not be afraid! I am not a demon. I truly am your son.” His father, Moonlight, said to his wife: “We should now carry the infant to the Nirgrantha teachers and ask whether this is auspicious or inauspicious.” He and his wife then carried their son to the dwelling place of the Nirgrantha teachers and related everything that had happened. The teacher said: “This child has no merit. In the future he will bring calamity upon you.” The householder said: “There is a mani jewel in the child’s hand. Why do you say that he has no merit?” The Nirgrantha replied: “When the child reaches eight years of age, all the wealth and treasures in your household will be exhausted. The jewel now appearing in this child’s hand will itself bring about their complete destruction, and the entire family will starve to death.” The householder was frightened, but after carefully considering the matter, he became doubtful. He thought: “I have heard that there is a Great Shramana in the world who must surely be able to know what is auspicious and what is inauspicious. Should I go to him and inquire about this matter?” He then set out for the dwelling place of the Blessed One. On the way, however, he reconsidered: “The Great Shramana is of a householder’s lineage, grew up deep within the royal palace, and moreover has no learning. Brahmins study widely from their youth, yet even they cannot discern what is auspicious and what is inauspicious. How could the Great Shramana possibly know?” He then wished to return home. The devas in the sky said to the householder: “You should only continue forward. Why are you thinking of turning back? The Tathagata is a Great Sage who thoroughly comprehends all things. If you go to him, all your doubts will be clarified, and right and wrong will quickly become apparent.” The householder and his wife followed these words and proceeded to the Buddha’s dwelling place. After bowing and making respectful inquiries, they related all the events just described, for they did not know whether they were auspicious or inauspicious. The Buddha taught: “It is entirely auspicious and beneficial that a son of such merit has been born to you. When this child reaches twenty years of age, he will renounce the household life and cultivate the Path. Five hundred youths will always follow him. He will attain arhatship and return to liberate his parents.” When the householder heard the Blessed One teach in this way, he was so delighted that he could not contain himself. He bowed at the Buddha’s feet and returned home, where he had all kinds of fine and precious food and drink prepared. He invited the Buddha and the assembly of disciples to his house to receive a meal and asked the Buddha to give his son a name. The Buddha said to the householder: “If he were given a name belonging to the devas, human beings would not understand it. If he were given the name of a sage or holy one, ordinary beings would not understand it. In the time of Kashyapa Buddha, demons were called ‘Sivala’; therefore he should now be named Sivala. ‘Sivala’ means one who comprehends the sounds and languages of demons and spirits, and thus he is given the name Sivala.” When the Venerable Ananda was about to enter nirvana, he liberated two disciples. The first was named Majjhantika, and the second was named Mahinda. Mahinda was a terrestrial king; had he not become a practitioner of the Path, he would have ruled Jambudvipa together with the other three continents, and therefore he was called Mahinda. The Venerable Ananda instructed this disciple: “Go to the island kingdom of Simhala and propagate and exalt the Buddha’s Dharma.” The people of that country lived together with rakshasas. It was necessary first to possess a written language before communication could take place. According to the “Shi Yi,” there were then sixty kinds of writing. Among them, the script of demons was called A-phu, while the script of humans was called A-la. Mahinda obeyed the instruction and went to that country to exalt the Buddha’s Dharma. Traces of his teaching and transformation have remained there to the present day. Sivala likewise comprehended the languages of demons and spirits, and therefore he was called Sivala.

– The reason Sivala was declared foremost in merit was that, when he was born, he naturally held a mani jewel in both hands. It is told that in the distant past, when the Tathagata Vipashyin appeared in the world, this bhikshu was a merchant who sailed into the sea in search of precious jewels. After passing through five perils, he reached the place where the jewels were found. He obtained one precious jewel, returned, and offered it to the Buddha, making this vow: “Wherever I may be born, may I naturally receive the recompense of merit.” Because of these causes and conditions, wondrous signs appeared at his birth. When the bhikshu Shronakotivimsha was born, a precious jewel naturally appeared distinctly upon his ear. His father gathered merchants together and asked them the value of that jewel. After considering it, they replied: “It is worth two billion.” The jewel in Sivala’s hands was beyond measure and therefore was called priceless. Its blessings extended through seven generations. Throughout those seven generations, there was never any suffering from hunger or deprivation. Therefore, he was called foremost in merit.

When Sīvala reached the age of twenty, he left the household life to study the Way and went to the Blessed One. The Buddha said, “Welcome!” and he immediately became a śramaṇa. Contemplating the Four Noble Truths, he at once attained arhatship.

At that time, five hundred youths also left the household life to cultivate the Way and constantly attended upon Sīvala. Sīvala provided robes, food, and drink for these five hundred. Wherever they went to reside, offerings were fully provided; wherever they traveled to teach and transform beings, offerings arrived at the proper time.

Sīvala and the five hundred monks journeyed together to the city of Rājagṛha. South of that city stood a great mountain of the remote and deep kind. Within it were many venomous snakes, tigers, wolves, and rākṣasas.

Sīvala thought to himself, “I wish to dwell in seclusion on this mountain for one season.” Śakra, Lord of the Devas, perceived Sīvala’s thought and immediately ordered his attendants to go to that mountain and construct five hundred rooms, together with a Sangharama and every kind of offering. After another season had passed and the rains retreat was concluded, Sīvala thought, “I have been apart from the Blessed One for a long time.

I should return to pay homage and attend upon him.” The weather at that time was extremely hot. When Sīvala wished for coolness, Śakra perceived it and caused clouds to gather and rain to fall. As soon as he thought of drinking water, ambrosial rain descended.

Whatever he wished for in his mind arrived just as he desired. Therefore, he was called foremost in merit.

Sīvala had an uncle who served non-Buddhist brahmins, for this man had always been miserly and took no pleasure in giving. A close friend urged him to create “wealth” for his future lives, so he invited a thousand brahmins and gave them a hundred thousand measures of gold. Sīvala thought, “My uncle is greedy and miserly.

Throughout his life he has created no merit, and now his charitable gifts have not encountered a field of merit. If I do not save him, he will forever be one who is cast aside.” He then went to his uncle’s house, carrying his alms bowl to seek food. His uncle said, “Nephew, why have you come so late?

Yesterday I performed a great act of giving. If you had come yesterday, you could have received a saṅghāṭī.” Sīvala said, “I already have a saṅghāṭī of my own and have no need of one.” His uncle asked, “Then why have you come?” He replied, “I wish to seek alms.” His uncle refused to give him anything. Sīvala then manifested himself in empty space and displayed eighteen kinds of miraculous transformation, causing water and fire to issue from his body.

The elder thought, “He must be angry. Surely he will burn down my house.” He therefore called to Sīvala and asked him to descend to a seat. Once seated, Sīvala said, “I wish to have something to eat.” His uncle ordered that various kinds of inferior, stale, and foul-smelling food be brought.

Sīvala accepted it, made a dedication on behalf of his uncle, and ate. When the food entered his bowl, through the response brought about by his merit, it transformed into ambrosia. A deva in empty space praised him, saying, “Excellent, Elder!

You have now made this great offering, and no one can surpass the merit of this gift!” The elder thought, “Previously, I gave a hundred thousand measures of gold to the brahmins, yet no one praised me. Now I have given this man a little inferior food, and I am praised for doing good. Could this not be false speech?” The deva spoke again: “Although the gift was small, it was placed in an excellent field of merit.

Therefore, it is called a great offering.” The elder then thought, “The deva must be speaking truthfully, for he has informed me twice.” He immediately gave Sīvala a hundred thousand measures of gold. Sīvala said, “I am a bhikṣu, and according to the Dharma I may not accept gold.” He then went to the Buddha and asked him about the matter. The Buddha said, “You may accept it and then give it to others as you see fit.” Sīvala therefore accepted the gold and gave it to his fellow practitioners.

He also taught the Dharma to his uncle, enabling him immediately to attain the fruit of stream-entry. Because he could transform all kinds of foul and impure things into ambrosia, he was called foremost in merit. From the time of his birth until his entrance into nirvana, he never experienced any want.

When he entered parinirvana, countless kinds of rare and delicious food and drink rained down upon his body. This occurred because he himself possessed complete abundance and also wished all sentient beings to enjoy abundance. For this reason, too, he was called foremost.

– Bhikṣu Upasena was called foremost in the complete fulfillment of all practices for the following reason: Inwardly, this bhikṣu’s virtuous conduct was perfect, while outwardly his appearance was dignified and handsome. The inner and outer corresponded, and everyone who delighted in him felt joyful. The Venerable Nanda possessed thirty marks, and the Venerable Ānanda possessed twenty marks. Although they manifested many marks, they were not entirely complete in the deportment of a śramaṇa. This bhikṣu possessed only eleven marks, yet all his manners and observances were complete. Because they were complete, his conduct was fitting, and wherever he went he was welcomed. Elders, the middle-aged, and children alike rejoiced upon seeing him. To say that he was inwardly fulfilled means that within the Four Noble Truths he possessed the eight subtle and true factors of the Noble Eightfold Path. His “spiritual dwelling”—the mind—was truly replete and never suffered any diminution. Therefore, he was praised as foremost in the complete fulfillment of all practices among the dharmas of the factors of the Way.

– Bhikṣu Bhaddasena was called one who taught joyfully without hurting the feelings of others for the following reason: This bhikṣu was always careful in speech and never committed the four verbal faults. For people living in the world, axes and hatchets lie within the mouth; the body is cut down because of harsh and evil speech. This bhikṣu had forever eliminated all such malicious and evil words. He always selected his words, speaking slowly and only after careful consideration. Whatever words he uttered were agreeable and invariably caused others to rejoice. Whether among elders, the middle-aged, or children, he could accord with what they delighted in and bring satisfaction to all. Bhikṣu Bhaddasena was called one who could speak well because there was once a bhikṣu who had attained arhatship and exhausted the outflows, yet still retained faults of speech. As he was crossing a river, the water gradually grew deeper, and he uttered abusive words: “You vile slave girl, you wanton creature!” At that time, the female river deity heard these harsh words and thought, “This bhikṣu uttered such abuse merely because he had to step into deeper water. On account of this bhikṣu, I should question the Buddha.” She immediately went to the Buddha and asked, “A bhikṣu was crossing the river. When the water became only slightly deeper, he reviled me, saying, ‘You vile slave girl, you wanton creature!’ According to the Dharma governing bhikṣus, is it proper to revile others?” The Blessed One then sent a bhikṣu to summon the offending bhikṣu before the Buddha. The bhikṣu immediately came. The Buddha said, “You are a śramaṇa. Why did you revile her in this way?” He replied, “Your disciple did not revile her. I merely said, ‘A slave girl is a wanton creature.’” The female river deity said, “That bhikṣu truly did revile me. May the Blessed One explain clearly the origin and circumstances of this matter. Does an arhat still become angry? Why, then, did he revile me?” The Blessed One said, “An arhat no longer has anger. This arose only from a habitual tendency of speech. This bhikṣu was formerly a brahmin. Brahmins are accustomed to reviling others, saying such things as, ‘A slave girl from the womb!’ It was not necessarily spoken out of anger or with the intention to abuse; it arose from his own habitual manner of speech. Furthermore, during five hundred former lives this bhikṣu was your husband, and at that time he often berated you as a slave girl. In this instance, because the consciousness from those former lives had not yet been eliminated, he reviled you again.” The female river deity said, “Although he has become an arhat, he still retains faults of speech. I do not seek reliance upon arhatship. I vow that in the future I shall seek the fruit of unsurpassed, complete, and perfect enlightenment, liberating all sentient beings and becoming no different from the Buddha.” The Buddha said to the bhikṣu, “You should approach that female river deity and ask her forgiveness.” The bhikṣu obeyed. The female river deity was likewise instructed to approach the bhikṣu, ask his forgiveness, and pay homage. When this was completed, they both departed. Even one who has exhausted all outflows may still retain harsh speech; how much more, then, must ordinary beings be cautious in their words! For this reason, one should know that Bhikṣu Bhaddasena was foremost in guarding his speech.

– The reason the bhikkhu Maha Katyayana was called foremost in the practice of anapana (mindfulness of breathing) was this: Among the one thousand two hundred disciples, only this bhikkhu and Rahula were foremost in the practice of anapana. How is this known? It is said that long ago Rahula was following the Buddha. Through skillful means, the Buddha revealed the lower part of His ankle for Rahula to see. Upon seeing it, Rahula thought: This old man relinquished the position of a wheel-turning king only to assume such an appearance, cultivate the Way, and go begging for alms. Why is he not ashamed? I cannot continue begging for alms; I should return home. My grandfather, King Suddhodana, still occupies the throne. How could I perform such arduous work? The Buddha knew the thoughts in Rahula’s mind and told him: “You should know that even heaven and earth are impermanent, much less your position as a wheel-turning king. How could it endure forever? You should clearly understand impermanence: all that possesses form is suffering; the body is without self; all things will deteriorate and perish and cannot abide forever.” Rahula contemplated the four aspects of impermanence, but his mind had not yet awakened. The Buddha taught him the practice of anapana mindfulness (contemplation by counting the breaths). Anapana is the inhalation and exhalation of the breath. When the breath is long, one knows it to be long. When the breath is short, one clearly knows it to be short. A short breath returns from the heart; a long breath comes from the middle of the heel. One also discerns coolness and warmth. The incoming breath is cool; the outgoing breath is warm. The reason for discerning length and shortness, coolness and warmth, is to understand whether the destination of the five skandhas is deep or shallow. By following the breath as it enters and leaves, one seeks to understand its origin and end, and also comes to know the causes of illness. If, when the breath enters, one does not know whence it comes, and when it leaves, one likewise does not know where it goes, one realizes that there is neither coming nor going. Illness is also like this. Contemplating in this way, Rahula attained arhatship. Maha Katyayana’s practice of anapana was unlike Rahula’s. He always had mastery over his breath and could cause it to enter and leave through his eyes or ears at will. Moreover, when he closed his eyes and blocked his ears, nose, and mouth, his breath would immediately emerge through his nine hundred thousand pores. How was it known that his breath emerged through his pores? This bhikkhu originally belonged to a royal clan and had an elder brother. The younger brother was dignified and handsome. At that time, their royal father passed away, and the elder brother was therefore to succeed to the throne. The younger brother regarded himself as superior and secretly hoped that the ministers would nominate him. But according to the laws and customs of the kingdom, the order of succession could not be transgressed, so they enthroned the elder brother. The younger brother was dissatisfied and refused to call himself a subject, instead requesting permission to leave the kingdom. The king consented. He further requested troops, and the king allowed him to take as many as he wished. He then selected eighty thousand great elephants and equipped them with armor, swords, and blades. When all was ready, he thought: Which kingdom is the most powerful? I wish to march against it. The kingdom of Vaisali was the strongest of all kingdoms, so he intended to lead his army against it and seize it for his own use. The younger brother then led his troops forward. When they had reached the midpoint of their journey, they encountered five hundred merchants returning from a quest for precious jewels who were bound for the kingdom of Magadha. The younger brother asked the merchants: “Among all the people under heaven, have you ever seen anyone whose physical appearance and countenance surpass mine?” The merchants immediately laughed. The younger king asked: “Why are you laughing?” They replied: “We are merely laughing at ourselves.” He asked again: “There must be some meaning behind your laughter. Why do you not speak of it?” They replied: “If the king will not become angry, only then shall we dare to speak.” The younger king said: “You should speak. I shall certainly not be angry with you.” The merchants said: “We have heard that King Suddhodana has a prince named Siddhartha, whose body is sixteen feet tall, whose complexion is entirely of pure gold, and who possesses the thirty-two excellent marks and eighty minor characteristics.” At that time the younger king—namely, Katyayana—heard the merchants’ words and became frightened, thinking: If Siddhartha learns that I have come here, he will surely raise an army, block my route of retreat, appear before me, and attack. He immediately ordered his troops to halt midway and dared not advance any farther. When the people of Vaisali heard that the king had raised an army and was approaching to attack their country, they could not feel at ease, so they went to ask the Buddha: “How can this calamity be averted?” The Buddha said: “Do not be distressed. I shall resolve it Myself.” That night, the Blessed One went to where the army was encamped and manifested a miraculous transformation. Seated cross-legged in the sky, He shone like a golden mountain, His radiance illuminating the entire assembly. Katyayana raised his head, saw Him, and asked: “Who are you?” He replied: “I am the person of whom the merchants spoke to you.” Katyayana then said: “The merchants deceived me. Earlier they did not say that You could fly, yet now You manifest flight in the sky.” Katyayana became even more fearful that he might be harmed, so he joined his palms and asked: “I do not know what instruction You intend to give by coming here.” The Blessed One replied: “Do not be afraid! I shall not harm you. I am called the Buddha, and I constantly deliver all beings. I possess the wondrous Dharma of sweet dew. Do you wish to hear it?” He replied: “I beg to hear it.” The Buddha examined Katyayana’s faculties and saw that he could be delivered through the Dharma of anapana. He therefore taught Katyayana the practice of attending to the inhalation and exhalation of the breath and discerning whether the breath was long or short, warm or cool. Upon hearing the Buddha’s teaching, Katyayana’s mind immediately awakened, and he attained the fruit of stream-entry. He then disbanded his army and asked to become a practitioner of the Way. The Buddha immediately accepted him, saying, “Come, bhikkhu!” and he at once became a sramana. He further contemplated anapana, discerned the body composed of the four great elements, and clearly perceived its thirty-six constituents as foul and impure. He immediately attained the supremely wondrous fruit free from outflows. Therefore, among all bhikkhus, the bhikkhu Maha Katyayana was declared foremost in the practice of anapana.

– The reason Bhikshu Ưu-đầu-bàn was called foremost among those who constantly contemplated non-self and impermanence was this: This bhikshu always maintained the practice of reverence. Whenever he met elders or teachers, he bowed in homage to them. When he met those of middle age, he respectfully regarded them as elder brothers. Toward those younger than himself, he showed affection and regarded them as younger brothers. Because he was always exceedingly humble and respectful, he received as karmic recompense a tall and handsome body and became a bhikshu attendant serving close to the Buddha. Although his stature was great, he was never conceited. He constantly contemplated the body as non-self and impermanent; his wisdom was luminous and penetrating, and his mind had put an end to all disputes over right and wrong. Thus, he was able to relinquish attachment to physical form, extinguish pride, and become foremost in humility. How is it known that his physique was tall and handsome? When the Buddha had first attained enlightenment, he converted the three Kāśyapa brothers and their one thousand bhikshus. He then journeyed to the kingdom of Magadha, converted King Bimbisāra, and was preparing to return to his native land. He first sent Ưu-đà-di to inform King Śuddhodana: “Seven days from now, the Buddha and the great assembly will return for a visit.” When the Buddha’s royal father heard this news, his joy knew no bounds. He immediately ordered chariots and horses to be prepared, the roads repaired and leveled, and everything swept, sprinkled with water, and perfumed with burning incense as they awaited the Tathagata. The Buddha led one thousand two hundred and fifty bhikshus through the city of Kapilavastu. The Tathagata thought: “My royal father will certainly come out to welcome me. I must not cause him to bow down bodily out of reverence for the Buddha.” He therefore manifested spiritual powers and traveled through the air at about the height of a person’s head above the ground, so that the hands of his royal father would merely touch the feet of the Tathagata. He did this because, although the Buddha’s virtue was supremely honored, he did not wish his parents to bow before him. At that time, Bhikshu Ưu-đầu-bàn stood to the right of the Tathagata, while the strongman Mật Tích stood to his left. The Tathagata’s body reached only to the shoulders of this bhikshu. The royal father asked: “Who are those attendants on either side of the Buddha, whose bodies are so tall?” The reply was: “On the right is Bhikshu Ưu-đầu-bàn; on the left is the Vajra strongman, a yaksha spirit.” He asked again: “From what countries do they come, that they are so extraordinary?” The reply was: “They are from the kingdom of Magadha.” He asked again: “Are these bodies produced through spiritual powers, or were they born of their parents?” The reply was: “They are bodies born of their parents, not bodies manifested through spiritual powers.” The Śākyans reflected: “The spiritual virtue of the Tathagata is inconceivable, for he has caused even fierce rakshasa spirits and towering men to guard him on both sides.” From this circumstance, the great stature of that bhikshu may be known. This bhikshu attended the Buddha at his side and always wished to shield the Tathagata, causing devas and human beings alike to become concerned. The Tathagata has two kinds of body: first, the Dharma-body; second, the physical body. This bhikshu cherished only the golden-hued physical body and did not cherish the undefiled Dharma-body. According to the proper conduct of a close disciple, he needed to be admonished, lest the Dharma-body be lost and there be a deficiency for the future. Because of these two matters, the Tathagata revealed and explained them, using Venerable Ānanda as the standard.

– The reason Bhikshu Kumāra-Kāśyapa was said to be capable of discoursing in many different ways was this: This bhikshu frequently gave extensive teachings to everyone on the Four Noble Truths. In doing so, he also employed verses of praise and illustrative analogies. For each truth he presented a verse of praise and then an analogy; he did the same for all four truths. For this reason, he was called foremost in varied discourse. Kumāra means “child,” and Kāśyapa was his clan name. Kumāra-Kāśyapa was thus the son of a maiden. How is this known? It is said that in ancient times there was an elder named Thiện Thí, whose wealth was immeasurable. He had an unmarried daughter. One day, while she was sitting near a fire at home, heat entered her body and she became pregnant. Her parents were astonished and sternly questioned her about the cause. The girl truthfully replied that she did not know how it had happened. Her parents questioned her again and beat her with a staff, but she did not change her account. Her parents then reported the matter to the king. The king also interrogated her closely, but the girl gave exactly the same reply she had given her parents. The king sentenced her to death. The girl immediately cried out in grief: “There truly is an unrighteous king in this realm, unjustly killing an innocent person! If I had behaved immorally, the evidence could have been retained and examined.” Seeing that she had been wronged, the king ordered another examination. The findings were reported exactly as the girl had stated, without any discrepancy. The king said to her parents: “I wish to take her into my care.” Her parents replied: “Your Majesty may do as you please with this daughter of ours, who is as good as dead.” The king then had her brought into the inner palace and cared for appropriately. When the full term had passed, she gave birth to a boy of extraordinary handsomeness. In time he grew up, renounced the household life, and studied the path. He was intelligent, broadly learned, and unceasingly diligent. He later attained the path of arhatship and returned to convert his parents. At that time there was a king named Ba Tiết, who adhered to inverted wrong views. He knew nothing of this life or the next, did not understand that good deeds bring merit and evil deeds bring calamity, and believed that at death consciousness was extinguished and there was no further rebirth. He did not believe in the Buddha and knew nothing of nirvana. The king wrapped sheets of iron and copper around his belly, fearing that his wisdom might spill out. He boasted and privately reckoned that no one was his equal. At that time, Kumāra-Kāśyapa came to the gate of the royal palace. The king saw that Kāśyapa’s robes were unusual, his gait composed, and his deportment dignified and correct. He therefore approached, exchanged greetings, and entered into discussion with him. The king asked the practitioner of the path: “You practitioners often say that those who do good gain merit, while those who commit evil must suffer calamity. Now, within my own clan there was a man who devoted himself wholeheartedly to doing good. As he approached death, many others and I stood beside him and said: ‘According to the deeds you have performed, after death you should be reborn in the heavens. If you are born in a heavenly realm, you must return and inform us.’ He died long ago, yet we have never seen him return to give us any report. From this I know that doing good brings no merit.” The practitioner replied to the king: “A wise person understands as soon as an analogy is presented. Suppose a man fell into a latrine pit filled with filthy excrement. Someone pulled him out, thoroughly bathed and cleansed him, dressed him in fine garments, perfumed his body with incense, and seated him comfortably upon a high couch. If someone then said to him, ‘You should go back into that latrine pit,’ would he consent to enter it?” The king replied: “He would not.” The practitioner said: “The case of one reborn in the heavens is just like this analogy. In the heavenly realm, one freely enjoys the delights of the five desires, takes ambrosia as food, and digests food and drink naturally without concern for excretion. The body is pure and the breath fragrant. Looking down upon the human world is like looking at a pigsty. Even if one wished to come here, one would immediately turn back upon smelling its stench. This being so, how could such a person return to give you a report?” In this way, he presented ten matters by means of comparative analogies. The king’s mind was opened and illuminated; he understood and placed his faith in the Three Jewels. Because of this circumstance, Bhikshu Kumāra-Kāśyapa was called foremost among those capable of discoursing in many different ways.

– The reason Bhikshu Diện Vương was said to wear coarse, tattered robes without ever feeling ashamed: Can he be said to have practiced the eleven dhutanga practices? Some say that he cannot. Why, then, was he considered foremost?

That bhikshu wore a single robe and never changed it throughout his life. How is this known? This bhikshu was originally a son of the Sakya clan and, at birth, possessed extraordinary spiritual virtue.

When his mother first became pregnant, she invited a brahmin seer to examine the signs. The brahmin seer said, “This child bears upon his head the mark of a ‘celestial crown.’” When the mother heard the brahmin seer say this, she rejoiced, but pretended to be unhappy, thinking, “A ‘celestial crown’ is the mark of a sovereign. There cannot be two kings in one country.

I fear the king will harm the child.” For this reason, she showed no joy. Yet inwardly she was delighted, because if he truly was destined to be a sovereign, he would naturally have protection, and there would be no need to fear that no one would save him. When her term was complete, she gave birth to a boy, and over his head appeared the shadow of a “celestial crown.” Again she invited the brahmin seer to give him a name.

The brahmin seer said, “Upon his head is the mark of a king, and this mark never leaves him. He should therefore be named Mianwang, Kingly Countenance.” When King Suddhodana heard of this, sorrow arose in his heart: “This child bears the marks of a sovereign. Later he will surely seize my throne.

What should I do? If I have him killed at once, he has committed no crime deserving death; but if I let him be, I fear he will surely seize my throne.” Hesitating in anxious sorrow, he could find no peace.

When the Blessed One returned to the city of Kapilavastu, the king issued a decree to the families of the Sakya clan: if a family had two brothers, one of them must leave the household life to practice the path and attend upon the Buddha. This child, however, was an only son and therefore could not be made to leave the household life among the five hundred Sakya youths. Thus the king became even more troubled.

When Mianwang was ten years old, he reflected: “Even a wheel-turning sage-king is subject to impermanence and cannot compare with those Sakya youths who have left the household life to practice the path. A human body is difficult to obtain, and the appearance of a Buddha in the world is difficult to encounter. Since I have unexpectedly met a Buddha appearing in the world, I should leave the household life and train in the path.” He then said to his mother, “I wish to leave the household life and practice the path.” His mother replied, “You are my only child. If you abandon me and leave the household life, how could I continue to live?”

Mianwang then addressed King Suddhodana: “I wish to leave the household life. Will Your Majesty permit me?” King Suddhodana joyfully replied, “It is most fitting that you should do so.” Mianwang said, “I reflect that I am an only child. If I leave the household life, my mother will have no one upon whom to rely. This causes me sorrow!” The king said, “If you can leave the household life, I shall regard your mother as my elder sister and devote half the kingdom to her support.” Mianwang rejoiced. He immediately returned home and related the entire matter to his mother, who then consented.

When he was about to leave the household life, Mianwang put on a single garment of white woolen cloth and went before the Blessed One to request ordination. The Buddha said, “Come, bhikshu!” and he immediately became a sramana. The Buddha had prescribed that bhikshus possess three robes.

This bhikshu Mianwang personally dyed that white woolen garment and used it as his kasaya; apart from it, he used no other robe. He addressed the Buddha: “This disciple wishes to wear only this one robe throughout his life. May the Blessed One permit it.” The Buddha silently gave his consent.

From then onward, he always wore that single robe. Therefore, the Blessed One said, “Among my disciples who wear coarse and tattered robes, none surpasses the bhikshu Mianwang.” With respect to the eight reflections of a great being, he was foremost in having few desires and knowing contentment.

– As for why Rahula was called one who upheld the precepts without transgression: Some say, “Rahula delighted in telling lies, so why is he said to have upheld the precepts?” Others say, “Rahula did not lie merely for its own sake; he was angry with the Buddha.” Why was he angry with the Buddha? Because the Buddha had not become a wheel-turning sage-king. Had he become a sage-king, he would have possessed eighty-four thousand great ministers, eighty-four thousand jeweled maidens, and eighty-four thousand each of elephants, horses, and chariots. To relinquish such a position, become a sramana, and wander here and there begging for alms—was that not shameful? Reflecting on the advantages of being a sage-king, Rahula angrily reproached the Tathagata and began telling lies.

Someone would ask Rahula, “Where is the Tathagata now?” When the Tathagata was actually at the Jeta Grove Monastery, Rahula would reply, “He is in the Andhavana.” When he was actually in the Andhavana, Rahula would falsely say, “He is in the Jeta Grove.” He repeatedly spoke falsely and deceived those who came and went. Venerable Ananda addressed the Buddha, saying, “Rahula speaks falsely.” The Buddha summoned Rahula and asked, “Have you truly been speaking falsely?” Rahula replied, “Indeed, I have.” The Buddha said, “Rahula, why have you spoken falsely in this way?

I relinquished the position of a sage-king because that position cannot serve as a place of refuge. All such things return to impermanence and do not endure. Even Sakra and Brahma kings cannot retain their positions forever; how much less could one rely forever upon the position of a sage-king?

Rahula! The number of times I relinquished that position in the past is beyond reckoning, yet you have only now become grieved and angry over it!”

The Buddha said to Rahula, “Go and bring some water.” Rahula immediately filled a bowl with water and presented it to the Tathagata. The Buddha took the bowl of water and said to Rahula, “Do you see this water?” He replied, “I see it.” The Buddha said, “The water now fills the bowl, neither lacking nor diminished. This illustrates the complete observance of the precepts, without diminution or loss.” The Buddha poured out half the water from the bowl and said to Rahula, “Do you see this water?” He replied, “I see it.” The Buddha said, “Half of this water has now been lost.

This illustrates incomplete observance of the precepts.” He then poured all the water out of the bowl, showed it to Rahula, and asked, “Do you see the empty bowl?” He replied, “I see it.” The Buddha said, “Utterly violating the precepts is like this empty bowl.” He then placed the bowl upside down upon the ground, showed it to him, and said, “Do you see this?” He replied, “Yes, I see it.” The Buddha taught, “One who has utterly violated the precepts will fall into hell, just as the mouth of this bowl lies pressed against the ground.” From the time Rahula received the Buddha’s admonition onward, he never again transgressed, even by so much as a hair’s breadth.

He was therefore called foremost in upholding the precepts.

Some say there was yet another incident. Venerable Sariputra led Rahula into the city of Sravasti to beg for alms. At that time, a brahmin saw Rahula walking behind him, conceived an evil intention, and struck Rahula on the head, causing blood to stream down and cover his face.

Rahula immediately conceived an evil thought: “I must devise a means to avenge this wrong.” Venerable Sariputra perceived the thought that had just arisen in Rahula’s mind. He wiped the blood from Rahula’s head and face and said, “You should recollect your father, the Blessed One. Long ago, when he was King Sunian, someone came to ask for his eyes, and he plucked them out and gave them away without regret.

While meditating in a garden, he had his hands and feet severed by a king, yet he did not become angry. On another occasion, when he was an elephant, he gave his tusks to others without weariness. Why, then, do you now give rise to this evil thought?”

When Rahula heard his teacher speak in this way, he immediately reproached himself: “Why have I now directed an evil mind toward that man?” He then practiced patience like the earth and never gave rise to the slightest thought of harming him. At that time, the man who had struck Rahula on the head fell into the Avici Hell. Because of the causes and conditions described above, it should be known that Rahula was foremost in upholding the precepts.

– The reason the bhikkhu Pantha was said to be able to conceal his form and remain unseen was this: Pantha means “road” or “path.” Two twin infants were abandoned by the roadside. Someone took them home and raised them until they were grown, whereupon both renounced the household life to study the Way. Since no one had given them names, they were called “Born by the Roadside,” which in the language of India is Pantha. At that time, the kingdom of Magadha was frequently afflicted by thunder, lightning, and violent rains, causing the five kinds of grain to fail. The king, named Bindusara, who was the grandfather of King Ajatashatru, issued a proclamation throughout the four quarters, saying: “Whoever can drive back the violent rains will be richly rewarded by the king with wealth and precious jewels.” At that time, there was a brahmin ascetic skilled in spells who answered the summons and said, “I am able to drive back the violent winds and rains.” The king immediately gave his consent and ordered him to display his magical arts and stop the rain. Thereafter, the weather became harmonious and the grain yielded an abundant harvest. The brahmin ascetic petitioned the king for the promised payment for driving back the violent winds and rains. Although the king had made the promise with his own mouth, in the end he bestowed nothing. When the officials and the people saw that the king had not kept his word, they all promised to repay the ascetic themselves. The brahmin ascetic’s household was impoverished, so he frequently went from house to house seeking what had been promised. Many households gave him nothing, and though he begged everywhere, he received nothing. The brahmin ascetic became extremely angry and vowed to become a poisonous dragon so that he might destroy the people’s grain and crops: “Whenever anyone plants the five kinds of grain and the crops are flourishing, I shall cause hail to rain down and ravage them, making their roots, branches, stalks, and leaves collapse and scatter.” When his life ended, he was immediately reborn among the dragons and was named Leafless. Whenever the people of Magadha planted rice seedlings and they had just begun to sprout, the dragon sent down hail and destroyed them. This continued for several years. The people suffered failed harvests and famine, and ever more of them died. Out of compassion, the Buddha wished to convert that dragon. He therefore led Vajrapani, Ananda, and Pantha to the land of Kautsi and went directly to the dragon’s dwelling. Seeing the Buddha approach, the poisonous dragon conceived a malicious thought and said, “I shall now send down hail and kill this ascetic.” He then rained down nothing but mountain rocks. The Buddha turned to his left and looked at Vajrapani. Understanding the Buddha’s intention, Vajrapani immediately raised his vajra mace to intercept them, causing them to fall and form a great mountain of stone that completely filled the dragon’s abyss. The dragon became even more enraged, and fire burst forth from its eyes. The Buddha turned to his right and looked at the bhikkhu Pantha. Understanding the Buddha’s intention and wishing to subdue the dragon, Pantha immediately used his supernormal powers to conceal his form and sent forth water to extinguish the fire from the dragon’s eyes. The dragon then spewed fierce flames from its ears, nose, and mouth, but Pantha likewise extinguished all of them with water. The bhikkhu again employed his supernormal powers, entering and emerging successively through the dragon’s eyes, ears, nose, and mouth, yet the dragon could not see him. While concealing his body within, he manifested a hand outside. Seeing these transformations, the dragon immediately submitted in its heart. The Buddha then walked back and forth before it together with the three men. The traces of four persons appeared upon the rocks, yet only three persons could be seen. The dragon therefore asked the Buddha where the fourth person was. The Buddha said, “Those are the footprints of your teacher.” The dragon asked again, “What is my teacher’s name, and why does he not appear now?” The Buddha replied, “His name is Pantha.” The Buddha wished Pantha to manifest himself at a distance. Understanding the Buddha’s intention, the bhikkhu immediately appeared one hundred paces away. Seeing him from afar, the dragon rejoiced and bowed in homage. The Buddha then conferred upon the dragon the Dharma of the Eight Precepts for the one-day fast. From that time onward, the winds and rains were harmonious, the crops always yielded abundant harvests, and all the people lived in peace. From the foregoing causes and conditions, it should be understood that Pantha was foremost in employing supernormal powers to conceal his form.

– The reason Chulapanthaka was said to be able to transform and manifest bodily forms, producing so many transformations, was this: Chula means “extremely dull.” This bhikkhu was slow and dull of mind. The Buddha taught him to recite the two words “sweep” and “broom.” When he remembered the first word, he forgot the second; when he remembered the second, he forgot the first. For six years he concentrated upon reciting these two words. His mind then awakened, and he understood for himself: “A broom is an implement for sweeping. Sweeping means removing. The broom is an analogy for the Noble Eightfold Path, while the refuse represents the defilements of the three poisons. By means of the eight upright brooms, one sweeps away the defilements of the three poisons. Is this not the meaning of ‘sweep’ and ‘broom’?” He contemplated this principle deeply, whereupon his mind opened and he attained the fruit of arhatship.

To say that he transformed and manifested bodily forms means that, through the wondrous wisdom of the Four Noble Truths, he transformed and manifested the forms of the five skandhas. In addition to this transformation, there was another occasion. It is related that there was a brahmin named Brahmadeva, who was also called Shidian, “Worldly Canon.” He was called Worldly Canon because he had extensively examined all kinds of books, illustrations, and secret prophetic writings.

There was nothing in astronomy or geography that he had not investigated and studied. Therefore, he was called Worldly Canon. Considering himself lofty in virtue and superior by destiny, he went about as though he were the master, thinking, “Who could discuss or debate with me?” He heard that among the bhikkhus of the Shakya clan, the least accomplished was Chulapanthaka, and among the upasakas, the least accomplished was Gomitrala.

Worldly Canon said, “I shall debate with these two men.” He then went to Pantha’s dwelling in order to debate with him and said to that bhikkhu, “Are you able to debate with me?” Pantha replied, “I could even debate with your forefather Brahma, much less with a blind man without eyes such as you.” Seizing upon these words, the brahmin ascetic challenged him, asking, “What is the difference between being blind and having no eyes?” Pantha remained silent and did not answer.

He thought, “I shall not respond to him with words. I should answer him by means of supernormal powers.” He immediately employed his supernormal powers, soared into the sky to a height of forty-nine feet above the ground, and sat in the full lotus posture. Raising his head and seeing Pantha display this supernormal transformation, the brahmin ascetic conceived reverence in his heart and hoped to receive a concise reply.

At that time, the Venerable Shariputra was walking in meditation outside the Jetavana Monastery. With his divine ear, he heard the debate between the brahmin ascetic and Pantha. Knowing that the bhikkhu lacked sufficient eloquence and had therefore displayed a supernormal transformation in reply, he thought, “If I do not go there, that bhikkhu will be defeated, and the brahmin ascetic will not be delivered.” He immediately used his supernormal powers to manifest in the form of Pantha, while causing Pantha’s original form to disappear.

The manifested form asked the brahmin ascetic, “Are you a deva or a human being?” He replied, “A human being.” It asked again, “As a human being, are you a man?” He replied, “A man.” It asked again, “What is the difference between a man and a human being?” He replied, “There is no difference.” It asked again, “Human being is a general designation, while man refers to bodily form. How can you say there is no difference?

When you spoke of a blind person, you meant one who does not perceive that good and evil bring their respective recompense in this life and future lives. One who has no eyes, however, is one who lacks the eye of wisdom with which to sever the fetters.” Upon hearing this explanation, the brahmin ascetic’s mind became clear, and he immediately attained the pure Dharma eye. From the foregoing causes and conditions, it should be understood that Chulapanthaka was foremost in transforming his bodily form.

– The reason the bhikkhu Shakya Wang was said to belong to a noble and wealthy lineage and to be gentle and mild by nature was this: There are four social classes: kshatriyas, brahmins, wealthy householders, and ordinary householders. The reason they were called noble was that, upon becoming ascetics, they all shared the single surname Shakya; therefore, they were called noble. It is like four rivers issuing respectively from the mouth of an ox, the mouth of a lion, the mouth of a horse, and the mouth of an elephant, each having five hundred tributaries. When they converge and enter the great ocean, they all become one kind of water and no longer possess their many different flavors. Thus, the ocean is called great and is esteemed above the hundred rivers. The Shakya lineage is likewise; therefore, Shakya Wang was called foremost in nobility.

King Chân Tịnh (Śuddhodana) had three younger brothers. The youngest was named Ngộ Tịnh and had a four-year-old son. At that time, King Chân Tịnh was seated in the main palace, assembled with the hundred officials.

The king reflected and said: “Had my son not renounced the household life, I ought to have made him a Wheel-Turning Sage King. My son was born destined to become a Wheel-Turning Sage King, yet he has now renounced the household life. What further use have I for this celestial crown?” He then removed the celestial crown, cast it upon the ground, and declared: “Whoever is fit to rule may rule.” The officials were grieved and uneasy, and none were joyful at heart.

At that time, the young son of Ngộ Tịnh, Thích Vương, was walking nearby. Seeing the celestial crown upon the ground, he immediately picked it up, placed it upon his head, and sat calmly on the ground. With his left hand he supported his shoulder, while with his right he stroked the tassels of the crown.

King Chân Tịnh and all the officials were astonished and regarded this as extraordinary. The king therefore said: “This child is truly a messenger of heaven and may perhaps become a Wheel-Turning Sage King. All the marks of a Wheel-Turning Sage King that my son possessed are likewise present in this child, and thus he has been moved to act in this way.” The officials all replied: “Perhaps it is indeed as the great king has said.” The king reflected and said: “Siddhārtha has renounced the household life, and now I have also witnessed the marks possessed by this child.” He then voluntarily relinquished the throne.

Eight years later, he heard that Siddhārtha had attained Buddhahood and had converted the three Kāśyapa brothers, whose disciples numbered one thousand bhikshus. He had also converted Upatiṣya and Kolita, whose followers numbered two hundred and fifty. Together they formed a community of one thousand two hundred and fifty bhikshus. From the kingdom of Magadha, the Buddha wished to return to Thích-sí-xá and first sent Udāyin back to report all the news. When King Chân Tịnh heard the tidings, he rejoiced exceedingly. He immediately put on the celestial crown once more and ordered the roads to be repaired and leveled, swept clean, and perfumed with burning incense in welcome of the Tathagata.

When the Buddha arrived, the king saw that although the bhikshus’ minds were pure and sincere, their outward bearing was not especially distinguished. He therefore selected five hundred men of the Śākya clan, all dignified and handsome in appearance, to renounce the household life and become śramaṇas who would attend upon the Blessed One. Bhikshu Thích Vương was foremost among them.

At that time, the Buddha was residing in the monastery, surrounded by the great assembly. The Buddha told the bhikshus: “Among all classes of beings, distinctions of noble birth are recognized.” King Chân Tịnh also came and stood within the great assembly, where he bowed in homage before Bhikshu Thích Vương. All the bhikshus were astonished by this event. The Buddha, knowing the intention of his royal father and wishing to resolve the assembly’s doubts, asked him: “Why does the royal father bow in homage to this bhikshu?”

The king replied: “I bow because this bhikshu surpasses me in two respects. Generally speaking, there are three kinds of devas: designated devas, devas by birth, and devas through purity. I possess only the status of a designated deva, whereas this bhikshu also possesses the status of a deva by birth and a deva through purity.

He is called a deva by birth because, when he was only four years old, he picked up my celestial crown and placed it upon his own head. The impulse arose spontaneously, without anyone bestowing it upon him; therefore, he is called a deva by birth. He is called a deva through purity because he has now exhausted the outflows and brought the fetters to an end, and no longer has the defilements and stains of affliction.

Because he surpasses me in these two respects, I bow in homage to him.”

For this reason, it should be known that Bhikshu Thích Vương was foremost among those of noble lineage.

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