佛說須賴經

Thus have I heard:

At one time, the Buddha was staying in Anathapindika’s Garden in the kingdom of Shravasti, together with a great assembly of 1,250 bhikshus and 5,000 bodhisattvas.

At that time, in the city of Shravasti there lived a very poor man named Sūlai. He had faith in the Buddha, Dharma, and Sangha, had taken refuge in the Three Jewels, and had attained a steadfast mind that nothing could shake. He maintained the pure precepts, practiced the ten wholesome deeds, cultivated the four immeasurable minds, and tirelessly aided others. His mind and nature were pure, making no distinction between self and others. Single-mindedly aspiring to the Buddha’s fruit of unsurpassed perfect enlightenment, he reflected upon his conduct and practiced day and night. By skillful means, he guided and benefited people and other beings. Content in poverty, he preserved the Way and took delight in the Dharma.

At that time, Lord Shakra saw with his divine eye Sūlai’s exceptional merit. Sūlai heard sutras without doubt, thoroughly understood the scriptures, and engaged in no improper conduct. Whether standing or sitting, he was composed; whether walking, standing, lying down, or awake, he never departed from dignified conduct and proper discipline.

He had few desires, knew contentment, and did not covet gain or offerings. His words were upright, trustworthy, and unadorned. He observed fasting precepts, remained wakeful and aware, ate and drank in moderation, wore garments made from grasses and vines, used leaves as utensils, and spread thatching grass as his mat.

He accumulated nothing whatsoever. The king and the people all respected and loved him. Three times each day and night, Sūlai regularly visited the Buddha to inquire about the teachings.

Knowing his intention, the Buddha would immediately grant him an audience. Whenever Sūlai went to see the Buddha, countless hundreds of people followed him. Upon arriving, he would rest and then practice walking meditation, while devas and humans alike supported him.

Lord Shakra thought to himself, “This man’s observance of the precepts is truly complete. I fear that he will take my position.” He therefore descended to examine him and discover which path he sought.

Shakra then conjured many people who trampled and reviled Sūlai without the slightest restraint or fear. They also threw stones at him and beat him with staffs. Yet Sūlai remained patient and compassionate, without anger or resentment.

Shakra then conjured many people who said to Sūlai:

“Do you see that our efforts to kill you have been in vain?”

Sūlai replied:

“Your schemes are not wholesome Dharma. Even if someone were to cut my body apart with a knife, I would still feel no anger; how much less would I become angry merely because you beat and revile me? Why is this? The fruits of wrongdoing and merit are different. Those of great merit are born in the heavens, while evildoers fall into the lower realms. Therefore, one should harbor no hatred, much less wish to harm another.”

Thereupon, Sūlai spoke these verses:

The conjured people could not cause Sūlai—the poor man of the kingdom—to give rise to even the slightest thought of harming them. Lord Shakra then withdrew.

Lord Shakra next placed gold and silver before Sūlai and instructed a conjured man to say to him:

“Good sir, keep these treasures. You may use them as you please, or give them away to create merit. How could a poor man ever obtain fine clothing and delicious food?”

Sūlai replied:

“In a former life, I committed unwholesome deeds, and therefore I now endure poverty and hardship such as these. If, out of greed for treasure, I falsely claim what is not mine, I will certainly suffer distress in a future life.”

The conjured man said:

“For now, simply enjoy yourself throughout this life. What need is there to concern yourself with a future life?”

Sūlai said:

“Those are not words of wisdom. If one does not consider the future in this life, one will afterward suffer great punishment, which the wise should fear. Is greedily hoarding abundant wealth not an offense akin to theft? The wise should feel shame. People cherish this body, calculate the length of their lives, and protect themselves from death. A wise person does not commit the offense of taking what has not been given. The wise contemplate that body and life are impermanent and that the myriad things possess no self. Only the Way is precious. Therefore, they neither covet nor contend, but preserve wholesome conduct alone.”

He then spoke these verses:

The conjured man could not arouse greed in Sūlai and departed. Lord Shakra again conjured pearls worth countless billions, brought them to Sūlai, and said:

“I am disputing with another person over this matter, and the king has heard about it. I shall take you to bear witness. Please accept these jewels and say a word on my behalf.”

Sūlai replied:

“I am deeply afraid even to speak of such a thing and would never dare deceive anyone. Why is this? One who lies first deceives oneself, then deceives heaven, and also deceives the Dharma. It causes one’s body and mouth to stink, makes one’s words ineffectual, brings slander from many people, and causes the mind continual distress. The devas give one no thought, one’s physical appearance deteriorates, one’s merit and virtue diminish, and one’s good reputation is lost. One is despised by the sages and worthies of the world, loses the root of virtue and gives rise to evil, blocks the path of goodness, and is led into darkness and wrong views. Thus one incurs the retribution of wrongdoing and calamity in a future life.”

Sūlai spoke these verses:

The conjured man could not make Sūlai tell a lie and therefore departed.

Lord Shakra returned and told his consort:

“Pretend to take my courtesans and the consort of the deity Pañcaśikha, who plays the lute, to Sūlai. See whether his mind changes. Try to destroy his pure conduct and discover whether he harbors lust.”

The consort obeyed. Together with the courtesans, she went to Sūlai in the stillness of night, stood in midair, and spoke seductively:

“Good sir, arise! A deva has sent us to attend upon you on either side. We have beautiful faces and brilliant garments, are adorned with necklaces and jewels, and are perfumed with sandalwood incense. We are neither too old nor too young, but in the prime of life, beautiful and chaste. How can you not look upon us? You possess sufficient merit to encounter such a thing.”

Sūlai raised his head and replied:

“If I were to indulge in craving, I would ultimately fall into the hells or be reborn as an animal or hungry ghost. This is not a delight esteemed by those of superior wisdom among devas and humans. I perceive that, even if I accepted you, such things would be only like beauty, images, and fragrances in a dream—truly like bubbles upon the sea. I see forms made of bones, slimy flesh, flowing blood, and entwined sinews, covered by inner and outer skin to conceal impurity. They are like the ears and eyes of an illusory person fashioned by a magician. Although you are beautiful now, I see that you are impermanent. When decay arrives, separation is the nature of things. I clearly understand wrongdoing and merit and have not even the slightest thought of craving.

“If you truly seek to destroy a person’s wholesome mind, you cannot guide that person’s thoughts; you only defile pure conduct and thereby undergo continual corruption. Habitual indulgence in desire brings no peace or happiness but leads to suffering. Deluding yourselves, you fall into the darkness of the three lower realms.

Desire is not the root of goodness. Strife, litigation, anxiety, anger, inversion, defilement, and madness all arise from desire. Delusion and frenzy lead to calamity and bodily ruin.

Outwardly, one gathers all manner of things; inwardly, one burns with heat, yet gains no blessed fruit. By losing human dignity, one creates causes for birth as an animal. In later lives, one becomes an ox, horse, mule, donkey, camel, dog, pig, chicken, goose, and so forth—all because of desire.

One turns far away from sages and worthies and forgets faith, morality, learning, generosity, wisdom, and the Way. Because of sensual craving, one never thinks of the next life. This desire constantly destroys the mind that seeks the Way, to say nothing of other virtues.”

Sūlai spoke these verses:

“Defiling desire is hollow and corrupt,
Bringing suffering and departure from happiness.
One brings upon oneself the offense of becoming a hungry ghost
And, heedlessly, continually increases evil.

Abandoning faith, precepts, learning, and virtue,
They cast themselves into the lower realms.
Sexual misconduct is a net of delusion;
Keep far from women and swiftly attain liberation.

The consort and courtesans could not arouse lust in Sūlai. They returned to the celestial palace and spoke these verses to Shakra:

Then the Celestial Lord became even more afraid, and the hair on his body stood on end. He thought, “This good man’s observance of the precepts is pure and without deceit. He will certainly take my position.” He personally descended, approached Sūlai, and asked him in verse:

Sūlai replied in verse:

May sensual pleasure never arise;
May there be no suffering of aging and death.
May love, hatred, resentment, and suffering all end;
I vow to deliver beings throughout the three realms.”

Understanding his intention, the Celestial Lord rejoiced greatly and praised Sūlai in verse:

At that time, while Sūlai was walking through the city of Shravasti, he found a treasure of immense contemporary value. He picked it up, raised it, and said:

“There is a very poor person in this kingdom of Shravasti. I shall give this treasure to him.”

Then former elders of the kingdom who had once been wealthy came before Sūlai at the proper time, together with countless thousands of people, and said:

“We are distressed and destitute. We ask only that you have mercy and help us.”

Countless other very poor people also hurried there to ask for the treasure.

Sūlai said:

“You are not poor. There is someone in this city who is truly poor. I shall take this treasure and give it to him.”

Everyone asked:

“Who in this city is the poorest?”

Sūlai replied:

“King Prasenajit is the poorest.”

The people said:

“Do not say such a thing. The king is no commoner who could be called poor. The treasures in the royal storehouses are beyond calculation.”

Sūlai replied in verse:

Then Sūlai and the great multitude of people all went to the gate of the royal palace.

At that time, King Prasenajit was in the main hall, where he had detained five hundred other elders who had committed offenses. The king required them to bring great quantities of treasure to redeem themselves. An attendant official informed the king that Sūlai was outside, and the king immediately summoned him.

Sūlai entered and addressed the king:

“Previously, while walking through the city of Shravasti, I found this moon-bright pearl. I wish to give it to a poor person. Having considered who is poorest in this kingdom, I find no one poorer than Your Majesty. I ask that the great king accept this treasure.”

On hearing this, the king’s expression changed. Feeling ashamed, he replied:

“Sūlai! Even if I am poor, I am only as poor as you.”

Sūlai said:

“Your Majesty is poorer than I.”

The king said:

“Please explain what you mean.”

Before the great assembly, Sūlai spoke these verses to the king:

“Greedy for wealth and treasure, never content by day or night,
A king inflicts harm and afterward suffers anguish.
Concerned for this body, he gives no thought to the next life;
Failing to practice the true Dharma, he is poorest of all.

One who always has a loving heart and is never indolent,
Who shuns sensual forms, draws near the worthy, and knows contentment,
Who seeks no excess and hoards nothing—
That wise person bears no hatred or resentment.

Forsaking proper affairs, one commits wrongful deeds;
For the sake of wealth, the people are punished and tortured.
Secure, one forgets danger and delights in sensual pleasure;
Deceiving others, one dies in misery and repents too late.

Sincere and pure, the wise are strong;
Moderate, knowing when to stop, they hear and do not forget.
Content and fearless, they are always peaceful and happy;
Such people are not poor and are praised by sages.

Already wealthy and honored, yet never thinking of giving—
How could one’s lifespan endure for long?
Defiled by greed and deluded like a drunken elephant,
One whose mind is obscured is called poor.

With faith, revere the Buddha, Dharma, and Sangha;
Forgive others and skillfully instruct them.
Without hatred, anger, or heedlessness,
One who governs oneself by Dharma is always rich.

Discontent is like fire consuming grass;
All rivers flow ceaselessly toward the sea.
The sun and moon shine everywhere without fatigue;
Even into old age and death, greed is never satisfied.

Though fire is fierce, it does not burn forever;
Wealth and honor are impermanent, like floating clouds.
The wise do not vow to become devas or kings;
With wisdom they burn away evil, leaving not even ashes.”

King Prasenajit asked Sūlai:

“Who will bear witness that I am poor and you are rich?”

Sūlai replied:

“Your Majesty has surely heard that in this world there is a Tathagata, the Worthy One, the Perfectly Enlightened One, accomplished in knowledge and conduct, Well-Gone, Knower of the World, unsurpassed guide of persons to be tamed, teacher of devas and humans, the Buddha, the Blessed One. He sees and knows things as they truly are and can bear witness. He is not far from here, in Anathapindika’s Garden.”

The king said:

“It is my great fortune that I may meet this honored one.”

Sūlai said:

“This sage can bear witness.”

The king said:

“Please invite the Buddha here. Whatever the Buddha decides will be correct.”

Thereupon, Sūlai spoke these verses:

Prepare incense, flowers, and treasures,
Banners, pennants, parasols, and jeweled canopies,
Together with every kind of music;
Offer them to the Buddha and attain radiant beauty.”

Sūlai immediately joined his palms, bared his right shoulder, knelt with his knee upon the ground, faced the distant Buddha, and spoke these verses:

At that moment, the earth shook violently. The Buddha, accompanied by five hundred bhikshus and two hundred bodhisattvas, emerged from within the earth in the midst of the royal palace. Shakra, Brahma, the Four Heavenly Kings, and countless hundreds of thousands of celestial beings all followed the Buddha there.

Seeing the Buddha display spiritual powers, the king and his subjects were filled with awe and bowed their heads at the Buddha’s feet. Many thousands, inspired by reverence, aroused the aspiration to become bodhisattvas.

Then Sūlai—the poor man of the kingdom—came forward, bowed at the Buddha’s feet, stood to one side, and said:

“Blessed One, while walking through this city, I found a moon-bright jewel worth the whole continent of Jambudvipa. I wished to give it to a poor person, and upon examining this kingdom, I found that only the king was poorest. Why is this?

His desires are insatiable, he levies taxes without cease, and his continual disturbances cause the people of the kingdom extreme hardship. They are conscripted for labor until they become emaciated and suffer grievous harm. Those below suffer toil and harassment, while the ruler above is bound by craving, gives no thought to impermanence, and does not accord with the laws of the kingdom.

Therefore, I offered this moon-bright jewel to the king, but he would not accept it. Instead, he questioned me about what proof I had concerning poverty and wealth. For this reason, I wished to see the Tathagata, who leaves nothing unexplained, never fails to give assistance, resolves doubts, and dispels ignorance.

I pray that you clarify this matter.”

The Buddha said:

“Excellent, Sūlai! Your words are truly sincere. Great King, do not doubt them.”

The king said:

“Blessed One, through these truthful words, you have revealed my delusion.”

Using skillful means, the Buddha helped the king clearly understand this principle:

“Great King, listen attentively. In regard to the king’s kind of wealth, Sūlai possesses none. In regard to Sūlai’s kind of wealth, the king cannot equal him. The king’s wealth means that he possesses cities and a kingdom, property, gold, silver, jade, crystal, lapis lazuli, pearls, coral, mother-of-pearl, agate, elephants, horses, palaces, and abundant material goods. Because he is rich, he enjoys sovereignty. This is the king’s wealth, which Sūlai does not possess.

“As for Sūlai’s true moral virtue, he performs wholesome deeds such as generosity, observance of precepts, patience, diligence, and wisdom. He is not heedless, practices loving-kindness, compassion, sympathetic joy, and equanimity, loves and reveres the Three Jewels, is learned, has a pure mind, possesses right faith and a sense of shame, and is fully endowed with the seven noble treasures. This is Sūlai’s wealth, which the king cannot equal.

“Suppose all the people throughout the king’s realm were as wealthy as Shakya Mahanama. If all that wealth were compared with Sūlai’s wealth of virtue, it would not equal even one hundredth, one thousandth, or one part in billions upon billions. No calculation could compare with it, nor could any analogy express it.”

The king said:

“Excellent! Excellent! It is just as the Blessed One has said. I must possess merit for there to be within my kingdom such a person, rich in the practice of the supreme teaching.”

The Buddha said:

“Are there not also many righteous people in the king’s realm?”

Then King Prasenajit praised Sūlai before the Buddha:

Through greed for wealth and offerings,
I formed enmity with five hundred people.
Now I release them, for greed brings no benefit;
I shall remember your kindness and never forget it.”

The five hundred people who had been arrested and bound heard that the king had pardoned them. Grateful to Sūlai and disenchanted with the suffering of impermanence, they attained minds free from craving. They all rose, bowed to the Buddha, and then bowed to Sūlai. Rejoicing, the king further praised him:

After the king issued this decree, everyone in the kingdom called Sūlai rich, and the designation “poor” was no longer applied to him.

Sūlai rose, adjusted his robes, placed his right knee upon the ground, joined his palms, and addressed the Buddha:

“Today this great assembly has gathered. Excellent, Blessed One! Please expound the true Dharma so that no one’s encounter with the Buddha will have been in vain.”

The Buddha said:

“Excellent! Listen attentively and carefully consider my words. There are four qualities through which a son of good family is said to have encountered the Buddha: faith, aspiration, joy, and reverence. These are the four qualities.

“There are also four qualities by which one may encounter the Buddha:

– On seeing the Buddha’s physical marks, one immediately arouses the mind of enlightenment.

– One personally vows to obtain such a physical body in a future life.

– With constant sincerity of mind, one recollects the Buddha’s teachings and has compassion for people and other beings.

– One’s resolve remains unmoved, one delights in wholesome deeds, and one does not forget the Three Jewels.

“These are the four qualities.

“There are also four dharmas that produce understanding: clearly seeing and knowing that form, feeling, perception, formations, and consciousness are entirely empty, and knowing every thought as soon as it arises. These are the four dharmas.

“There are also four dharmas by which encountering the Buddha leads toward purity:

– Making no distinction between self and others.

– Abandoning notions of inside and outside.

– Not conceiving of permanence, thereby relinquishing the notion of a lifespan; and not conceiving of annihilation, thereby relinquishing habitual tendencies.

– Seeing and knowing with the Buddha-eye what ordinary eyes cannot see.

“These are the four dharmas.

“There are also four dharmas by which encountering the Buddha leads toward purity:

– Not grasping any dharma; taking right samadhi as pure conduct; perfecting one’s training in unsurpassed wisdom; and attaining pure liberation through skillful means. These are the four dharmas by which sons and daughters of good family who have encountered the Tathagata advance toward purity.”

When the Buddha had spoken thus, seven hundred bhikshus attained the liberation of mind free from outflows. The bodhisattvas in the assembly all attained the patient acceptance of the non-arising of dharmas, and countless thousands of people planted roots of goodness.

Having completed his teaching, the Buddha immediately rose from his seat and, together with his disciples and the bodhisattvas, displayed spiritual powers and flew away like the king of phoenixes, returning to Anathapindika’s Garden.

King Prasenajit then said to Sūlai:

“Whenever you wish to see the Buddha, please inform me so that I may accompany you.”

Sūlai replied:

“I also wish the great king to command the royal consorts, crown prince, and members of the royal clan to attend. If anyone does not go to see the Buddha, instruct the responsible officials to record the offense. Why? A bodhisattva does not care only for himself but also for humans and nonhumans. Thus, within a great assembly, the bodhisattva’s spiritual majesty becomes even greater.”

The king said:

“I shall heed the bodhisattva’s words and lead the great assembly there. There is no difficulty in this.”

Sūlai replied:

“A bodhisattva can harmoniously gather all beings and cause them to follow the practice, as follows:

“Through a bodhisattva’s generosity, everyone gladly follows, and the stingy can be made to delight in giving.

“When a bodhisattva observes the precepts, everyone gladly follows; those without faith are taught to believe in wrongdoing and merit.

“When a bodhisattva practices patience, everyone gladly follows; angry people are taught until they no longer harbor resentment.

“When a bodhisattva practices diligence, everyone gladly follows; those who make no effort are taught to become courageous and diligent.

“When a bodhisattva practices meditation, everyone gladly follows; those with distracted minds are taught to become single-minded.

“When a bodhisattva possesses wisdom, everyone gladly follows; the foolish and deluded are taught to attain right knowledge.

“When a bodhisattva practices loving-kindness, everyone gladly follows; cruel people are taught to develop loving hearts.

“When a bodhisattva practices compassion, everyone gladly follows; the bodhisattva enters the ocean of birth and death without growing weary of right conduct.

“When a bodhisattva practices sympathetic joy, everyone gladly follows; those who are sorrowful and confused are taught to rejoice in the Dharma.

“When a bodhisattva practices helpful conduct, everyone gladly follows; the bodhisattva brings peace and security and encourages and assists others to enter deeply into the teaching.

“In this way, the great king’s virtues will be exceedingly numerous.

“There are also four practices by which one skillfully gathers and embraces people:

1. Assisting sentient beings without abandoning or opposing them.

2. Maintaining pure virtue.

3. Choosing wholesome vows so that the Buddha-land will be free of the three poisons.

4. Ultimately having no vow and no recollective thought, thereby escaping bondage in Mara’s net.

“A bodhisattva always practices gentleness, teaching the obstinate so that they do not forget the Mahayana. Delighting in mountains and marshlands, the bodhisattva does not allow the merit and virtue of past lives to be severed. Roots of goodness increase day by day; all practices are cultivated universally; and the thirty-seven factors conducive to enlightenment are perfected. In this way, a bodhisattva harmoniously gathers and embraces everyone.”

King Prasenajit was filled with delight and joy, and a wholesome mind arose in him. He offered Sūlai the five-colored robe he was wearing, worth tens of millions. Sūlai did not accept it, saying:

“Is the great king’s joy any different from my having accepted it?”

The king was not pleased. Sūlai then said:

“I am very happy wearing garments made of wild grass. What worry could there be in wearing such clothing?”

The king asked:

“Why?”

Sūlai replied:

“Sometimes I remove my garment, hang it upon a tree, and leave it there for a day or even seven days. No one covets or takes it, and I neither regret leaving it nor look back at it. A bodhisattva regularly wears such garments, remaining personally unattached while also causing others to be free from greed.”

The king said:

“Please have compassion and step upon this robe so that I may continually obtain immeasurable merit.”

Sūlai complied with the king’s wish and stepped upon the robe. The king said:

“This robe now belongs to Sūlai. I shall leave it here.”

Sūlai replied:

“Great King, you should look throughout this kingdom for anyone who lacks clothing to cover the body and give this robe to that person.”

The king immediately ordered a close official to distribute the robe among the poor and distressed. Those poor people who received pieces of the king’s five-colored robe all rejoiced, remembered Sūlai, and thought, “What can we do to sincerely repay Sūlai’s kindness?”

Through the Buddha’s spiritual power, a voice in the sky spoke these verses:

As the sun declined, Sūlai and all the people, together with the king, the entire royal clan, and all the ministers, went to see the Buddha.

In the kingdom of Shravasti, virtuous laymen and laywomen, together with a billion beings and the poor people who had received the five-colored robe, heard that Sūlai was going to see the Buddha and all followed him.

Then Lord Shakra descended and traveled from the kingdom of Shravasti toward Jeta Grove. Midway there, Lord Shakra conjured a great palace like the palace of the Heaven of the Thirty-Three. He conjured seven jeweled trees and, beneath them, fashioned a lion throne for the Buddha, perfectly proportioned in length and breadth and covered with many kinds of thick silken cloth. He commanded twelve thousand courtesans to stand around it and play a hundred kinds of music as an offering to the Buddha.

Knowing that the great assembly had fully arrived, the Buddha immediately rose, entered the great palace, and sat upon the celestial lion throne. Light streamed from the Buddha’s body, illuminating heaven and earth, while flowers rained down from the sky.

Lord Shakra told Tử Ngôn Câu:

“I have made a seat for the Buddha. You may make seats for the true bodhisattva beings.”

The prince immediately conjured sixty thousand other seats, all exceedingly beautiful and adorned with five-colored celestial fabrics, and spoke these verses:

After the bodhisattvas and great disciples had seated themselves and entered samadhi, the deva Pañcaśikha instructed the celestial assembly to bring five hundred other lutes and play beautiful melodies praising the Buddha and Sūlai. He said:

“If devas more honored than we arrive shortly, we shall withdraw.”

They immediately played music and sang these praises:

Then the people and thousands of celestial beings followed Sūlai to see the Buddha, bowed at the Buddha’s feet, and sat to one side. King Prasenajit and his retinue came forward, bowed at the Buddha’s feet, and stood to one side. The king personally took hold of a couch-seat and said to Sūlai:

“Please sit upon this seat.”

Many among the celestial assembly had never met Sūlai and thought, “What merit does this poor man possess that he should receive such reverence?”

Knowing the devas’ thoughts, the king said:

“You rely upon your merit, but you should not despise this man. Why? I can bear witness that his observance of the precepts and protection of the Dharma are nearly beyond compare. Wait but a moment, and you will see his merit and virtue.”

Wishing to help the devas understand, Sūlai addressed the Buddha:

“I pray that the Blessed One explain how bodhisattvas obtain spiritual majesty and are honored until they attain unsurpassed perfect enlightenment.”

At that time, light streamed from the Buddha’s body and shone upon Sūlai, making Sūlai’s beauty surpass that of the Celestial Lord by hundreds of thousands of times. All the devas rejoiced, knew with certainty that he was no ordinary person, and scattered celestial flowers.

The Buddha told Sūlai:

“When wealthy and honored, a bodhisattva should not become arrogant but should manifest poverty and lowliness. In this way, the bodhisattva can cause everyone neither to covet wealth and honor nor to resent poverty. This is purity of virtue. When wealthy and honored, a bodhisattva can serve as an example that inspires others to delight in giving. When possessing wisdom, a bodhisattva manifests as a fool and can cause foolish people swiftly to attain wisdom. This is purity of virtue.

“Sūlai, you have been able to tame your mind and manifest as an afflicted poor man who observes the precepts in accordance with the Dharma, receiving the reverence of brahmins, householders, and everyone else. This is the pure and skillful use of skillful means.”

The Venerable Ananda addressed the Buddha:

“How long has Sūlai been training up to the present?”

The Buddha told Ananda:

“He has trained for a very long time. He has studied under billions of hundreds of thousands of Buddhas, presently attained the three kinds of patience, and reached the various knowledges. He performs wholesome deeds in accordance with conditions, personally manifests poverty and lowliness, and possesses such purity of intention.”

Ananda asked:

“How many people now vow to attain Buddhahood?”

The Buddha said:

“In the Desire Realm there are seven thousand devas; in the Form Realm there are twelve thousand devas; and in the human realm there are several thousand people. All have aroused the aspiration for unsurpassed perfect enlightenment.”

Ananda again asked:

“How long will it be before Sūlai becomes a Buddha? What will that Buddha be called, and what will his land be named?”

The Buddha spoke these verses to Ananda:

His land will be called Virtue-Transformed City;
Evil will perish and goodness flourish.
That Buddha will abide for tens of millions of years,
And the Sangha will be beyond reckoning.

The Buddha greeted Sūlai.

Then, in the assembly, devas, humans, ghosts, spirits, and dragon kings each offered fine robes to Sūlai. Three hundred billion shravakas rejoiced, and hundreds of thousands of people came to bow before Sūlai. The Buddha expounded the true Dharma and explained the practices of the three vehicles. King Prasenajit rose from his seat, joined his palms, and addressed the Buddha:

“Because of greed, I was intoxicated by the treasures of my kingdom. Arrogant and heedless, I committed harmful deeds. Only after receiving Sūlai’s instruction did I realize that I was truly poor. Now I wish to relinquish the throne, entrust it to the crown prince, receive the Blessed One’s precepts, become a bhikshu in the Buddha’s Sangha, and serve as a keeper of the monastery grounds, attending to its affairs. I shall divide my present treasures into three portions:

1. One portion as offerings to the Buddha’s disciples.

2. One portion as gifts to the people of the kingdom.

3. One portion to leave to the officials.

“Through the Buddha’s kindness, I no longer covet treasure. I dedicate all this merit to sentient beings and vow to attain unsurpassed perfect enlightenment.”

Then, in the assembly, five hundred elders and householders, five hundred brahmins, and five hundred ministers heard the king’s vow, which was like a lion’s roar. They all aroused the aspiration for unsurpassed perfect enlightenment. Because of their profound faith, they all relinquished craving, left their homes to study the Way, and wished to become shramanas. Apart from three hundred among them, the Buddha permitted all to become shramanas.

Sūlai then withdrew to his seat, joined his palms, and addressed the Buddha:

“I also pray that the Sage, the Lion, and all the Buddhas presently abiding throughout the ten directions will have compassion and permit me to become a shramana.”

Through the Tathagata, Sūlai perfected the power of wisdom and immediately entered samadhi. All the Buddhas presently abiding throughout the ten directions appeared together with their bhikshu Sanghas. Sūlai rose and bowed his head before the Buddhas of the ten directions, whereupon he became a shramana. He further entreated them, saying:

“I pray that the Blessed Ones will have compassion and enable me to fulfill my aspiration.”

All the Buddhas of the ten directions and Shakyamuni extended their right arms and stroked Sūlai’s head. The arms of all the Tathagatas appeared without obstructing one another.

At that moment, light illuminated the entire three-thousandfold world, and the heavens rained down many kinds of flowers. The Venerable Sūlai naturally found his body clothed in Dharma robes, his garments orderly and his bearing majestic. As Sūlai bowed in homage, five hundred bhikshus exhausted the outflows, attained liberation of mind, and were freed from all fetters; one thousand bodhisattvas attained the patience of faith.

The Buddha told Ananda:

“You should accept and uphold this sutra, transcribe it, pay homage to it, circulate it, and explain its meaning to everyone. Why? People in future ages will mostly become caught in the net of wrong views. Therefore, at that time I shall become a Buddha, teach those with evil minds, cause them to attain the right path, and enable them, like Sūlai, to gain wisdom through faith. In the world, I expound the Dharma everywhere. Even if a single person is difficult to deliver, I will not abandon that person. Therefore, Ananda, you should circulate this Dharma, causing people to believe and delight in it, to hear and study it throughout the day, and to bring their minds to understanding, thereby attaining liberation.”

When the Buddha had spoken this sutra, everyone rejoiced. The bhikshu Sūlai, the bhikshu Sangha, Lord Shakra, King Prasenajit, devas, humans, and asuras all delighted in what they had heard.

THE SUTRA SPOKEN BY THE BUDDHA CONCERNING SŪLAI

End