方廣大莊嚴經

Chapter 16: KING BIMBISARA URGES THE BODHISATTVA TO ACCEPT WORLDLY WEALTH AND HONORS

At that time, the Buddha said to the bhiksus:

“Chandaka returned to the royal palace and, following the Bodhisattva’s instructions, consoled his father, King Suddhodana, his maternal aunt Mahaprajapati, his chief consort Yasodhara, and the members of the Sakya clan. He caused them all to lessen their grief and anguish and to understand clearly that the Prince, wishing only to benefit all sentient beings, had shaved off his hair and beard, exchanged his Kausheya robe with a hunter, and taken the kasaya as his pure Dharma robe.

“At that time, the Bodhisattva gradually made his way to the place where a female Brahmin ascetic named Bhiru practiced austerities, and she invited him to partake of a meal the following day. After accepting the meal, the Bodhisattva gradually proceeded to the dwelling of a female Brahmin ascetic named Padma, who likewise invited him to partake of a meal the next day. After the meal, the Bodhisattva went to the dwelling of a Brahmin hermit named Revata, who also invited the Bodhisattva to partake of a meal the following day. The Bodhisattva then went to the place where two hermits named Prabha and Dama practiced, and they too invited him to partake of a meal the next day...

“Bhiksus, the Bodhisattva then journeyed successively to the city of Vaisali. Near that city lived a sage named Arada, who practiced together with three hundred disciples and regularly instructed them in the meditative attainment of the Sphere of Nothingness. When the sage Arada saw the Bodhisattva approaching from afar, he thought it exceedingly rare and said to his disciples:

“‘My children, behold that supreme and excellent Great Being.’

“The disciples said to their teacher:

“‘We see that his countenance is upright and majestic, but we do not know where he formerly dwelt or whence he has now come.’

“Bhiksus, at that time I asked the sage Arada:

“‘Can the Dharma you have cultivated and realized be explained to others? I now wish to become a practitioner and hope that you will expound it for me.’

“The sage replied:

“‘Gautama, the Dharma I have cultivated and realized is extremely subtle and profound. If you wish to learn it, I shall explain it so that you may practice and attain its fruit. Any pure good man who faithfully receives my teaching can attain the wondrous meditative concentration of Nothingness.’

“Bhiksus, when I heard him speak thus, I reflected: ‘I myself am fully endowed with diligence, mindfulness, and meditative concentration, and joyfully aspire to attain faith and wisdom. If I remain in one place, practice diligently, and keep my mind from heedlessness, I shall certainly realize the Dharma of that sage.’ I then practiced diligently, my mind never knowing discouragement or weariness. After only a short time, I attained that meditative concentration. I then went to him and asked:

“‘Great Sage, does your cultivation and realization consist solely of this meditative concentration, or is there some other Dharma?’

“The sage replied:

“‘Gautama, I have attained only this Dharma and possess no other.’

“The Bodhisattva said:

“‘I too have now attained this practice.’

“The sage said:

“‘You and I have both attained this meditative concentration. You should therefore remain here and join me in instructing the disciples.’

“Bhiksus, seeing that I had agreed, the sage held Me in the highest esteem and always offered Me the most precious things. His community of disciples commonly regarded Me as their good friend. Yet afterward I reflected: ‘The practice of the sage Arada cannot bring suffering to an end. There must be a Dharma by which all causes of suffering may be abandoned.’

“I therefore left the city of Vaisali and gradually journeyed to the great city of Rajagrha in the kingdom of Magadha. I entered Vulture Peak and chose a place where I could dwell alone, constantly protected by immeasurable hundreds of thousands of devas from all realms. Early in the morning, I put on My kasaya, took up My alms bowl, and entered Rajagrha through the Hot Springs Gate, going from place to place on alms round. I walked calmly and deliberately; all My faculties displayed serenity and stillness. I always looked straight ahead, and My mind was undistracted. When the people of Rajagrha saw the Bodhisattva, they all rejoiced, regarded it as an exceedingly rare sight, and asked one another:

“‘Who is this? Is he a mountain deity, Brahma, Sakra, or one of the Four Heavenly Kings?’

“At that time, the Blessed One spoke the following verses:

The Bodhisattva’s body was pure,

Radiating immeasurable light;

His deportment was perfect,

His mind pure, gentle, and harmonious.

Dwelling upon Vulture Peak,

He observed the rules of renunciation.

Early each morning,

He donned his robe and carried his bowl.

To discipline body and mind,

He entered the royal city for alms.

His body resembled a mass of gold,

His excellent marks wondrously majestic.

Men and women along both sides of the road

All stopped to gaze upon him.

The multitude within the city,

Seeing the Supreme Being approach,

All gave rise to a sense of wonder

And crowded together to behold him.

‘This person is truly extraordinary!

From where has he now come?’

Groups of women

Ascended beautiful towers together.

Through many tiers of windows,

They fixed their eyes intently upon him.

The broad streets were packed with people,

While the marketplaces stood deserted.

Everyone abandoned their tasks

To behold and attend upon the Bodhisattva.

Someone respectfully reported this

To King Bimbisara:

‘A Brahma-deva has now

Entered the royal city to seek alms.’

Others claimed that he was

The deva Sakra,

A deva from Yama, Tusita,

Nirmanarati, or Paranirmitavasavartin Heaven;

One of the Four Heavenly Kings, the sun or moon,

Or one of the Rahu devas,

Or Virocana,

Who had briefly departed from the devas.

Others reported to the king:

‘He is the deity of Vulture Peak.

Great King, you should know

That you are gaining an immense benefit.’

When the king heard these reports,

His heart overflowed with joy.

He immediately ascended a lofty tower

And gazed from afar upon the Bodhisattva’s form.

His excellent marks were greatly majestic,

Like a mass of pure gold.

The king at once ordered his attendants

To offer the Bodhisattva a meal.

He commanded them to discover where he dwelt

And follow him to observe.

The messengers followed the Bodhisattva

And saw him return to Vulture Peak.

They then went back and reported to the king,

Relating everything that had occurred.

When the king heard the entire account,

His sense of wonder greatly increased.

As the first rosy light appeared in the sky,

The king’s carriage set forth to visit him.

From afar he looked toward the lofty mountain

And beheld a form radiant and pure,

Its majestic bearing supremely dignified and beautiful,

As unmoving as Mount Sumeru.

The king then left his retinue behind

And advanced alone, step by step.

He bowed his head at the Bodhisattva’s feet

And offered many courteous greetings.

He then said to the Bodhisattva:

‘Great Being, from where have you come?

In what land is your home?

Who are your father and mother?

Are you a Brahmin,

Or do you belong to the ksatriya caste?

Or are you one of the holy sages?

Pray, Worthy One, reveal this to me.’

The Bodhisattva answered the king:

‘My father is King Suddhodana.

Our land lies beside the Snow Mountains,

And its royal city is Kapilavastu,

Where all the people dwell in peace and happiness.

In quest of the unsurpassed Way,

I have now renounced the household life.’

The king again bowed his head and said:

‘Worthy One, you are still young,

And your countenance is truly handsome.

You should live amid sensual pleasures;

Why have you chosen to live by begging?

I shall divide this kingdom,

And you and I shall govern it together.

Today I have been fortunate enough to meet you,

And my heart overflows with joy.

I wish to become your close friend

And share the jeweled throne with you.

Why delight in living alone

In desolate mountains and forests?’

At that time, the Bodhisattva,

Speaking in truly gentle words,

Calmly answered the king:

‘I now feel no attachment

To worldly glory and gain.

Wishing to attain quiescent cessation,

I renounced the household life and left the world.

How much less, having come to this place,

Could I again give rise to desire?

It is like the dragon-king Sagara,

Whose palace is the vast ocean;

How could he become enamored

Of a puddle in a cow’s hoofprint?

Great King, you should understand

That the five desires are filled with faults.

They cause beings to fall into the hells,

The animal realm, or the realm of hungry ghosts.

The wise should keep far away from them,

Casting them off as one spits out foam.

Desire is like ripened fruit,

Which will surely fall before long.

It is also like clouds in the sky,

Dispersing and vanishing in an instant;

Or like a swiftly blowing wind,

Never resting even for a moment.

Those intoxicated by the five desires

Lose the joy of liberation.

What wise Great Being

Would seek the causes of suffering?

If a person has not yet enjoyed desire,

The fire of craving always blazes fiercely.’

Even after experiencing them,

Craving increases without weariness.

Having loved, one must then be parted,

Adding all the more to sorrow and suffering.

The subtle joys of the heavenly realms

Surpass those of the human realm.

Even if a person in this world

Could enjoy them both,

The mind would still not know contentment;

Having obtained them, it would desire still more,

Like one tormented by hunger and thirst

Who mistakenly drinks salt water.

The five desires are likewise so;

The seeking never ceases.

Ever abiding within birth and death,

One revolves in the cycle without escape.

One who possesses wisdom

Must restrain all the faculties.

Attaining the undefiled fruition

Of the noble ones—that is true contentment.

The king should now contemplate the body:

Impermanent and insecure,

Its nine orifices constantly discharge impurities,

And all its organs undergo suffering.

Although I have enjoyed the five desires,

I have never been attached to them.

I seek only the bliss of quiescent cessation;

For that reason, I have renounced the household life.

Bimbisara said:

“Excellent, O Guiding Teacher!

I ask to honor you as my teacher.

You are a royal prince

Who has relinquished the five desires.

Yet I have urged you toward worldly gain;

Truly, my offense is boundless.

I pray that, out of compassion,

You will take pity on me and forgive my fault.

When you attain perfect awakening

Here in this realm,

Please do not forget me;

I shall soon obtain great benefit.”

He then rose from his seat,

Bowed at the bodhisattva’s feet,

Circumambulated him hundreds of thousands of times,

And returned to the royal palace.

The bodhisattva’s mind was disciplined,

And he became a refuge for the world.

Traveling and dwelling according to conditions,

He would reach the Nairanjana River.

Chapter 17: PRACTICING AUSTERITIES

The Buddha said to the bhiksus:

“Near Rajagriha lived a seer, the son of Mara, named Udraka, who practiced together with seven hundred disciples and regularly taught the meditative attainment of the sphere of neither perception nor non-perception. At that time, the bodhisattva saw that this seer was the most learned and discerning among the seers and was revered by many. He therefore thought:

“‘If I do not go to that seer and practice austerities with him, how can I clearly reveal the shortcomings of his meditative attainment? I must now employ skillful means to enable him to recognize for himself that his method of practice is not ultimate. I also wish to reveal the power of my meditative concentration and wisdom, thereby benefiting many people and causing them to give rise to a rare and wondrous aspiration.’

“Having thought thus, the bodhisattva went to see the great seer and asked:

“‘O worthy one, from which teacher did you receive your method of practice, and what is that method?’

“The seer replied:

“‘I originally studied under no teacher at all. I merely practiced by myself and awakened to the path.’

“The bodhisattva continued:

“‘I have now come here solely in the hope of attaining the realization you have attained. Please teach me with all your heart, and I shall exert myself to put your instructions into practice.’

“The seer said:

“‘I shall teach you to your satisfaction.’

“After hearing the seer’s teaching, the bodhisattva chose a secluded place and applied himself single-mindedly and diligently to its study and practice. Through the causes and conditions of having cultivated meditative concentration and wisdom in the past, the bodhisattva attained hundreds of thousands of worldly samadhis. In accordance with each meditative attainment, all its various distinct appearances manifested before his eyes. The bodhisattva then emerged from meditation and asked the seer:

“‘Beyond the meditative attainment taught by the master, is there any further Dharma?’

“The seer replied:

“‘This is the supreme method of practice; there is no other Dharma beyond it.’

“Upon hearing the seer’s reply, the bodhisattva thought:

“‘Because I possess faith, vigor, mindfulness, concentration, and wisdom, I quickly realized the meditative attainment taught by this seer. Now that I have attained it, I see that it is not the true path of practice, not a Dharma that extinguishes suffering, not the practice of a sramana, and still less a practice leading to awakening and liberation.’

The Buddha said to the bhiksus:

“Because the bodhisattva wished to cause the seers to abandon false paths, he expressed the reflections described above. At that time, the five men of the Bhadrika group, who had previously practiced under that great seer and cultivated pure conduct, discussed the matter among themselves:

“‘We have studied and practiced for a long time, yet we still have not been able to fathom the depths or shallows of that meditative attainment. Nevertheless, in only a short time the prince has realized the great seer’s method of practice. Moreover, he has pointed out that this method is not ultimate and that a still higher Dharma method must be sought. This proves that the prince will be able to attain unsurpassed bodhi. At that time, the five of us will surely receive a share of the benefit.’

“Having thus reflected and discussed among themselves, the five men left that seer and followed the bodhisattva. The bodhisattva then departed Rajagriha and, together with the five men of the Bhadrika group, slowly traveled toward the Nairanjana River. Reaching Mount Gaya, he ascended to its summit, spread grass, and sat beneath a great tree, contemplating: ‘In this world, whether sramanas or brahmins, if they still allow body and mind to indulge in sensual desire and are dominated and scorched by afflictions, then although they practice austerities, they remain very far from the path.

It is like a person who wishes to kindle a fire but places a damp piece of wood in water and then rubs it with a fire drill. That person certainly cannot produce fire. In the same way, those who continue to live amid sensual desires cannot attain the supreme supramundane wisdom, even though they practice austerities.’

“The bodhisattva further thought: ‘In this world, whether sramanas or brahmins, even if they restrain their bodies and do not engage in sensual desire, yet their minds remain attached to and enamored of such objects, then although they practice austerities, they are still very far from the path. It is like a person who wishes to kindle a fire but places a damp piece of wood on damp ground and then rubs it with a fire drill. That person certainly cannot produce fire either. In the same way, if craving and attachment continue to arise in a person and the mind has not become tranquil, that person cannot attain the supreme supramundane wisdom, even though practicing austerities.’

“The bodhisattva further reflected: ‘In this world, whether sramanas or brahmins, if their bodies and minds have been restrained and guarded, if they have abandoned every sensual desire, eliminated the afflictions, always maintained the mind in supreme tranquility, and practiced austerities, only then can they attain supreme supramundane knowledge. It is like a person who wishes to kindle a fire, places a dry piece of wood on dry ground, and rubs it with a fire drill; that person will obtain fire. Therefore, if a person does not live amid sensual desires, keeps body and mind constantly tranquil, and diligently practices austerities, that person will attain supramundane wisdom.’

The Buddha said to the bhiksus:

“At that time, the bodhisattva left Mount Gaya and slowly made his way to the eastern shore of the lake at Uruvilva. Standing there, he could see the cool, clear waters of the Nairanjana River surging onward and glittering in a sweep of white. Both banks were level, the trees stood in orderly rows, and the many kinds of flowers and fruits flourished luxuriantly and were truly delightful.

Beyond the riverbank stretched a prosperous-looking village settlement, with houses closely clustered together and a large population. The bodhisattva then walked gently to a spacious, cool, and quiet place without mounds or hillocks, neither too near nor too far from the marketplace, and neither too high nor too low. He thought, ‘I should now remain in this place, where body and mind can easily become peaceful and settled.

From ancient times until the present, most noble practitioners have likewise chosen places such as this.’

The bodhisattva further reflected: “I have now manifested in a world filled with the five evil defilements, and I see that inferior beings and followers of non-Buddhist paths are ever attached to and stubbornly uphold their own views while practicing asceticism. Continually obscured by ignorance, they seek amid delusion and torment their own bodies and minds in hopes of attaining liberation. Some carry utensils and go out seeking alms; some require only a single handful of food to sustain themselves for one day; some do not go seeking alms but accept only provisions brought and offered to them; some do not accept what others bring them but personally go seeking alms in pursuit of liberation.

Some consume only grasses, vegetables, roots, leaves, flowers, fruits, lotus roots, animal dung, fruit juice, rice-washing water, or oil dregs. Some abstain from such things as sugar, ghee, honey, fine wine, sweet drinks, and other delicacies solely in pursuit of liberation. Some seek alms from one household, then proceed to a second, a third, and onward to a seventh household.

Some eat once every day or every two days, or even only once every half-month or once every month, solely in pursuit of liberation. Some eat and drink quickly or slowly, increasing or decreasing the amount according to the phases of the moon. Some eat only one handful of grain each day, or at most seven handfuls.

Some consume only one grain of barley, one sesame seed, or one grain of rice each day. Some drink only clear water in pursuit of liberation. Some believe themselves chosen by a deity and starve themselves to death, saying that they will be reborn in the heavenly realm or human realm according to their wishes.

Some weave garments from the hair and soft feathers of large birds and beasts and wear them. Some wear tree bark, or mats woven from cleaned buffalo hides or goatskins. Some wear a single garment or as many as seven layers of garments.

Some make garments of black or red cloth. Some wear no clothing at all. Some hold three staffs aloft in their hands.

Some string together the skulls of the dead into garlands in pursuit of liberation. Some bathe once a day, twice a day, or as many as seven times a day, while others do not bathe at all. Some smear their bodies with ashes or ink.

Some cover themselves with a mixture of dung and earth or wear withered flowers. Some expose their bodies to the five fires, letting smoke enter their nostrils; they torment themselves upon high mountain peaks, standing motionless on one leg with both hands raised while gazing at the sun and moon. Some lie upon the edges of wooden beams, sharp thorns, dung and ashes, tiles and stones, boards, pestles, and the like, in pursuit of liberation.

Some loudly recite ritual seals and spells, uttering the sounds bà-sa, tô-đà, and ta-bà-ha, and chant the Vedas in pursuit of liberation. Some take refuge in and worship Brahmā, Śakra, Maheśvara, Đột-già-na-la-diên, Câu-ma-la Ca-chiên-diên, Ma-trí lý-già, Bát-bà-tô-nhị-a-thủy-na, Vaiśravaṇa, Varuṇa, A-lý-trí Chiên-đà-la, gandharvas, asuras, garuḍas, mahoragas, yakṣas, Độ-ba, kumbhāṇḍas, devas, ghosts, and spirits in hopes of attaining liberation.

Some take refuge in earth, water, wind, fire, space, mountains, rivers, ponds, lakes, streams, marshes, great oceans, forests, plants, burial grounds, roads, cattle enclosures, and crowded marketplaces. Some worship knives, swords, wheels, long spears, and every kind of weapon in pursuit of liberation. Those followers of non-Buddhist paths, fearing the realm of birth and death, devote themselves wholeheartedly to renunciation and the practice of asceticism.

Yet, upon examination, none of these practices has any benefit. They take refuge in what ought not to be a refuge and regard as auspicious what is not auspicious.”

The Buddha said to the bhikṣus:

The bodhisattva then further reflected: “Because I now wish to subdue the followers of non-Buddhist paths, I must manifest extraordinary deeds that will cause the devas and all people to give rise to pure minds. I also wish to cause those who presently hold mistaken beliefs to understand the creation of karma and its resulting retribution. Furthermore, I wish to demonstrate the merit and wisdom endowed with spiritual powers, analyze the different stages of the various practices of meditative concentration, and reveal my own power of great courage and vigorous diligence.

Therefore, I remain in this place.” The bodhisattva sat in the lotus posture, his body, speech, and mind serene, quiescent, and unmoving. When he first began to gather his mind and focus it single-pointedly upon one object, restraining his inhalations and exhalations, heat coursed throughout his body. Sweat flowed from beneath his arms and across his forehead, soaking him as though rain were pouring down.

Nevertheless, he patiently endured the suffering without growing weary and aroused a mind of courageous vigor.

The Buddha told the bhikṣus:

“When the bodhisattva restrained his inhalations and exhalations, a great sound arose within both his ears, like the sound produced when a powerful wind is blown into the bellows of a blacksmith’s forge. He patiently endured that suffering without ever becoming weary or discouraged.

“O bhikṣus, at that time all inhalation and exhalation through my mouth, nose, and ears seemed to cease entirely. The currents of air within my body surged upward to the crown of my head and produced a great sound, as though someone were wielding a sharp blade and thrusting it into my skull to destroy my brain. Although I endured that suffering, I did not become weary, and my mind never retreated.”

The Buddha told the bhikṣus:

“When the bodhisattva completely restrained his breath, all inhalation and exhalation ceased entirely. The currents of air within his body grew still stronger, gathering and whirling as they bored into both sides of his body and produced a great sound, like a butcher using a knife to slaughter cattle. He endured that suffering without ever becoming lax or feeling exhausted.”

The Buddha said to the bhikṣus:

“At that time, because the currents of air within the bodhisattva’s body were moving, his entire body became unbearably hot, like a weak man surrounded by a great fire that scorched his body. Although he endured that suffering, he further intensified his mind of courageous vigor and remained in right mindfulness, reflecting: ‘I now abide in the immovable samādhi. The three karmic activities of body, speech, and mind all abide in right concentration. I enter the fourth dhyāna, far removed from every form of joy and pleasure, retaining only the faint perception of a subtle sound like the blowing of the wind. Just as space pervades all things and cannot be altered, this practice of meditative concentration is called ānāpāna.’”

At that time, the bodhisattva practiced the utmost asceticism in this manner.

“O bhikṣus, the bodhisattva further gave rise to this thought: ‘In the world, śramaṇas and brahmins hold that fasting is the very essence of suffering. Because I now wish to subdue them, I shall eat only one grain of barley each day.’ Bhikṣus, you should know that formerly, during the period when I ate only one grain of barley each day, my body became as emaciated as an A-tư tree. I was nothing but skin covering bone, like a ruined house with its pillars, rafters, and crossbeams exposed.

Every joint of my spine stood out clearly like the segments of a bamboo bow. My two eyes sank deeply into their sockets like two small pools of water. The crown of my head became withered and dry like a gourd dried in the sun.

The earth where I sat sank deeply down like a place long trampled by horses’ hooves. My skin became wrinkled, parched, and cracked, like marks cut into it by a knife. When I raised my hand to brush away the dust, all the hair on my body fell out.

When I rubbed my abdomen with my hand, I touched my spinal column. I then gradually reduced my food further, eating only one grain of rice each day and eventually only one sesame seed. My body became ten times more emaciated than before, and my complexion resembled a pool of black ink or a heap of dead ashes.

When people from villages everywhere passed by and saw me in that state, they all sighed with pity and lamented, saying that the Prince of the Śākya clan had brought suffering upon his own body. What remained now of the handsome appearance and robust health he had formerly possessed?

The Buddha said to the bhikṣus:

—Having practiced austerities in this manner for six years, the bodhisattva never relaxed his observance of the four deportments. In the scorching heat of summer, he did not seek a cool place; in the bitter cold of winter, he did not wish for warmth. When mosquitoes and gnats swarmed about and bit his body, he did not drive them away. Sitting cross-legged, his body and mind remained unmoving; he neither frowned nor spat. Cowherd boys often came to watch and, in play, poked blades of grass into My nostrils, and sometimes into My mouth or ears. At such times, My body and mind always remained unmoving. Devas, nagas, ghosts, and spirits continually made offerings to Me, and twelve lakshas of devas and humans were thereby established on the path of the Three Vehicles.

At that time, wishing to restate this meaning, the Blessed One spoke these verses:

At that time the bodhisattva

Renounced the throne and went forth,

For the benefit of sentient beings,

Resolutely seeking skillful means.

I manifested in this defiled realm,

Born in Jambudvipa,

Where many followed wrong views,

Destroying the Dharma and following heterodox paths.

Fools who sought liberation

Tormented their own bodies and minds;

Though fearing the causes of samsara,

In delusion they strayed far from its fruit.

Some plunged into blazing fires

Or cast themselves down from lofty peaks;

Some scorched their bodies with the five fires

Or smeared themselves with ashes to destroy themselves.

Some ate only a little each day,

Just enough to sustain their lives;

When begging for food at others’ homes,

They accepted only if the householder was pleased.

If the householder’s face showed the slightest sorrow or regret,

They would go the entire day without eating;

Or, upon hearing the sound of a pestle

Or the barking of a dog,

They would immediately cease begging,

And even when called, would not accept food.

Ghee, oil, and delicacies,

Milk, cream, and every kind of sugar—

None of these did they consume;

They ate only coarse and inferior food:

Rice water and oil dregs,

Animal dung and lotus roots,

Grasses, plants, flowers, and fruits,

Hoping only to attain liberation.

Some drank only clear water;

Some ate one sesame seed each day;

Some ate only a single grain of rice;

Some fasted until they died,

Hoping thereby to attain liberation.

Some clothed themselves in animal skins,

Rags, or birds’ feathers;

Some wove tree bark into coverings—

All manner of discolored garments.

Some wore only one garment,

While others covered themselves with as many as seven layers;

Some left their bodies naked,

Hoping only to attain liberation.

They sat and lay beside tree branches,

Upon sharp thorns, ashes, and earth,

Upon planks, pestles, stones, and tiles,

Hoping to attain liberation.

Some always held both hands aloft;

Some stood upon one leg;

Some combed or bound up their hair

And gazed continually at the sun,

Hoping to attain liberation.

Some constantly worshiped the sun and moon,

Rivers, seas, mountain streams,

High plateaus and dense forests,

Hoping to attain liberation.

Such followers of heterodox paths

Diligently practiced fruitless austerities,

Clinging to false and delusive practices,

Holding fast and never relinquishing them.

Those who held such wrong views,

After death, fell into evil destinies.

I too practiced in this way

For as long as six years,

Manifesting the subjugation of such beings

By devoting Myself to great austerities.

Those deficient in wisdom,

Seeing others practice misguided austerities,

Regarded them as the true Dharma

And consequently gave rise to joyful minds.

It was also to teach and transform them

That I resolved to practice austerities.

I then chose a secluded place,

Sat cross-legged, and entered samadhi.

Restraining all food and drink,

I ate one grain of rice or sesame each day.

In the cold season I did not seek warmth;

In the hot season I did not seek coolness;

Nor did I drive away mosquitoes or gnats;

Through rain and wind I did not move.

Cowherd boys came and saw Me,

And playfully jabbed Me with blades of grass,

Poking them into My ears, mouth, and nose;

With sticks, grass, tiles, and stones,

They hurled things at My body,

Yet I never moved,

Patiently enduring everything.

My body did not bend or stoop,

Nor did weariness arise.

Spittle and every other kind

Of impurity were entirely eliminated.

Only skin and bones remained;

My blood and flesh were utterly dried up.

My form became exceedingly emaciated,

Like an Asika tree.

Abiding in Anava samadhi,

My body and mind always remained unmoving.

I did not indulge in the bliss of dhyana,

But gave rise to a mind of great compassion.

For the sake of all sentient beings,

I practiced samadhi in this way.

Through practicing this samadhi,

I swiftly attained Buddhahood,

Eliminated all heterodox paths,

And subdued all false doctrines.

Those such as the Kasyapas

Did not believe awakening existed.

Such great awakening

Is difficult to attain throughout immeasurable kalpas.

Desiring that multitudes of people

Enter Anava samadhi,

While I was absorbed in that samadhi,

Twelve lakshas

Of devas and humans

Were established on the path of the Three Vehicles.

Devas, nagas, and spirits,

Throughout both day and night,

Made offerings to the bodhisattva’s body.

They all made great vows,

Aspiring to abide in Nava samadhi.

For the benefit of all beings,

That mind was like empty space.

Chapter 18: ARRIVING AT THE NAIRANJANA RIVER

The Buddha said to the bhiksus:

—The bodhisattva had now practiced austerities for six years. Mara Papiyan constantly followed him, observing and searching for some fault or weakness, but ultimately found none. Disheartened and resentful, he departed.

At that time, the Blessed One spoke these verses:

Where the bodhisattva dwelt,

The secluded forest was utterly pure and tranquil;

To the east flowed the Nairanjana River,

And to the west lay New Conch Lake.

With a mind aroused to vigorous effort,

He sought a place of serene seclusion.

Seeing this place broad and deserted,

He remained there to eliminate the afflictions.

Then Mara Papiyan himself

Came to where the bodhisattva dwelt.

With soft and gentle words,

He addressed the bodhisattva:

“Sentient beings in this world

All cherish their lives.

Your body is now withered and emaciated;

Death is truly not far away.

You should practice the path of fire worship,

And surely you will obtain great rewards.

You need not lose your bodily life,

And others will also cherish you.

The mind by nature is difficult to tame,

And the afflictions cannot be eliminated.

Who could ever realize bodhi?

What benefit is there in tormenting yourself?”

The bodhisattva said to Mara:

“Listen now to what I say.

The darkened minds of greed, anger, and delusion

Are your retinue.

You have joined with them and come here

To destroy wholesome roots.

I do not seek karmic rewards;

Do not use them to trouble Me.

How could I fear death?

Taking death as the boundary,

My resolve is set upon liberation,

And My mind will never retreat.

Though enduring many sufferings,

My mind always remains quiescent.

Abiding in unwavering samadhi,

With diligence and joy,

I am determined to attain wisdom even if I die,

And do not crave an ignorant life.

Just as a righteous and courageous hero

Would rather perish while striving for victory

Than be like a coward

Who seeks to live and is despised by others,

So I remain here

And shall utterly destroy your armies:

The first is the army of sensual desire;

The second, the army of sorrow;

The third, the army of hunger and thirst;

The fourth, the army of defiled craving;

The fifth, the army of sloth and torpor;

The sixth, the army of fear;

The seventh, the army of doubt;

The eighth, the army of resentment;

The ninth, the army of grief,

Together with praising oneself and disparaging others,

Improperly seeking offerings, and other such deeds.

These vast hosts of troops

Are your own retinue,

Ever intent on troubling devas and humans.

I now constantly abide

In right mindfulness and right understanding.

I shall destroy you, Papiyan,

As water soaks through a broken brick.”

As soon as the bodhisattva finished speaking,

Mara fled and disappeared.

The Buddha said to the bhiksus:

At that time, the bodhisattva reflected: “In the past, present, and future, there have been sramanas and brahmins devoted exclusively to austerities, whose bodies and minds were oppressed by the many sufferings and afflictions they endured. It should be understood that they merely tormented their own bodies and gained no benefit whatsoever.”

He further reflected: “I have now undergone the most extreme austerities, yet I have been unable to realize supramundane supreme knowledge. It is therefore evident that austerities are not the cause leading to liberation and awakening, nor are they the path by which one understands suffering, abandons its origin, realizes its cessation, and cultivates the Path. I must therefore discover another method of practice by which birth, old age, sickness, and death can be brought to an end.”

The bodhisattva further reflected: “Long ago, beneath the jambu tree in My royal father’s garden, I attained the first dhyana. At that time, My body and mind were joyful and at ease, and in this way I subsequently attained the fourth dhyana. Recalling what I had attained in the past, I perceive that this must indeed be the cause of awakening capable of eliminating birth, old age, sickness, and death.”

The bodhisattva further reflected: “Now, with my body so emaciated, frail, and weak, I surely cannot endure the path of seeking enlightenment. If I were to use the wondrous power of spiritual attainments and wisdom to restore my body to its former condition so that I might proceed toward awakening, what need would there have been to undertake all that has passed? Such an act would not be motivated by compassion for all sentient beings, nor would it be the method of cultivation by which the enlightenment of the Buddhas is realized. Therefore, I must now resume adequate nourishment as before, so that my body may become strong and I may cultivate the path and attain enlightenment.”

At that time, the devas who always delighted in ascetics learned that the bodhisattva wished to resume adequate nourishment. They came and said to him:

“Venerable One, you need not resume adequate nourishment to regain your strength. We shall use our spiritual powers to restore your vigor to its former state, just as though you had eaten and drunk.”

The bodhisattva thought to himself: “It has indeed been quite a long time since I have eaten or drunk anything, and people everywhere know that I have been practicing austerities. If I now follow the devas’ advice and, without resuming adequate nourishment, merely use spiritual power to restore my health, I shall become one who speaks falsely.”

At that time, when the five Bhadrikas heard that the bodhisattva intended to resume adequate nourishment, they discussed the matter among themselves:

“The ascetic Gautama has practiced austerities in this way and still has not attained the supreme supramundane knowledge. How much less will he attain it now that he wishes to resume adequate nourishment and enjoy pleasures! Clearly, he is a man without wisdom who has lost his meditative concentration.”

They then abandoned the bodhisattva and went to the Deer Park, the place known as the Seers’ Descent, near the city of Varanasi.

The Buddha said to the bhikshus:

“After ending his practice of austerities, the bodhisattva went to the village of Uruvilva, whose village headman was named Senapati. There were ten young women there who, together with the five Bhadrikas, had formerly brought offerings to the bodhisattva. When the women learned that the bodhisattva had abandoned the practice of austerities, they prepared many kinds of food and drink and offered them to him. As a result, within only a short time the bodhisattva’s complexion once again became radiant and joyful. Everyone who saw him said to one another:

“‘The ascetic Gautama has a majestic countenance and possesses great merit.’

“Among the ten young women, the youngest was named Sujata. Formerly, while the bodhisattva was still practicing austerities, she would bring food and drink as offerings to eight hundred Brahmin ascetics, vowing through the merit of those offerings that the bodhisattva in particular might swiftly attain unsurpassed bodhi.

The Buddha said to the bhikshus:

“At that time, the bodhisattva further reflected: ‘Throughout six years of diligently practicing austerities, my robe has become torn and tattered.’ The bodhisattva then saw an old, torn rag-robe lying on the ground in the charnel forest. He picked it up and carried it away. At that moment, an earth deity said to a deity dwelling in the sky:

“‘How extraordinary! How extraordinary! The prince of the Shakya clan has renounced the position of a wheel-turning king, and now he even picks up a rag-robe discarded by another.’

“When that deity heard this, he reported it to the devas of the Heaven of the Thirty-Three, and in but a moment the news had spread as far as the Akanishtha Heaven. Then, holding the old robe in his hand, the bodhisattva said:

“‘I do not know where there is enough water for me to wash this robe clean.’

“Immediately, a devaputra appeared before the bodhisattva, pointed to the ground, and transformed it into a pond.

“The bodhisattva then reflected: ‘I do not know where there is a stone upon which I can scour this rag-robe clean.’ Shakra, Lord of the Devas, immediately brought a square stone and placed it beside the pond. When the bodhisattva saw the stone, he used it to scour and wash the old robe. Shakra then said to the bodhisattva:

“‘I shall wash this old robe clean for you, Venerable One. Please permit me to do so.’

“However, because the bodhisattva wished to set an example for the future assembly of bhikshus, he washed the robe himself rather than entrusting it to Shakra. After washing the robe, the bodhisattva entered the pond to bathe. Mara Papiyan then caused the bank of the pond to become high and steep. Beside the bank stood an asana tree. The tree deity pressed the tree down so that the bodhisattva could grasp it and climb ashore, while the old robe was drawn beneath the roots of that tree. At the same time, a devaputra of the Pure Abodes named Vimala-prabha presented the bodhisattva with a kashaya robe, an article used by ascetics.

“After receiving the kashaya robe, the bodhisattva donned his sanghati early each morning and entered the village to seek alms. On the preceding night, the deity of that village had informed Sujata:

“‘You have often held great assemblies of giving for that Pure One. Now that ascetic has abandoned the practice of austerities and resumed adequate nourishment. You formerly made a vow that if the ascetic accepted the food you offered, he would swiftly attain unsurpassed bodhi. Now is precisely the time to prepare your offering.’

“When Sujata heard the deity speak thus, she milked one thousand cows. That milk underwent seven successive refinements through boiling, and only its purest essence was selected and poured into a new pot. She then cooked it with fragrant rice to make a smooth milk porridge. As it was cooking, thousands of Dharma-wheel designs, padma flowers, and countless auspicious signs appeared upon the surface of the pot of milk porridge. Seeing these signs, Sujata thought: ‘Why have these auspicious portents appeared?’ A seer then said to Sujata:

“‘Whoever eats this porridge will certainly attain unsurpassed bodhi.’

“After the milk porridge had been prepared, Sujata swept and cleaned her house thoroughly, arranged a seat with great solemnity, and made all the necessary preparations. She then instructed Uttara:

“‘You must go and invite all the Brahmin ascetics to come here.’

“Obeying her command, Uttara went eastward but encountered only the bodhisattva and did not see a single Brahmin ascetic. The same occurred when she went westward, southward, and northward. This was because the devas of the Pure Abodes had used their spiritual powers to prevent Uttara from seeing them.

“Uttara returned and said to Sujata:

“‘I have gone everywhere, but I saw only the ascetic Gautama and did not encounter a single Brahmin ascetic.’

“Sujata said:

“‘He is the Supreme One. It is precisely for him that I prepared this milk porridge. You must go quickly and invite that ascetic for me.’

“Uttara went to the bodhisattva, bowed her head and face at his feet, and said:

“‘Sujata has sent me to invite the Noble One.’

“The bodhisattva accepted the invitation and personally went to Sujata’s house, where he sat upon the most magnificently adorned seat. Sujata then filled a golden bowl with milk porridge and presented it to the bodhisattva. After receiving the bowl of porridge, the bodhisattva reflected: ‘After eating this milk porridge, I shall certainly attain unsurpassed bodhi.’ He then said to Sujata:

“‘After I have accepted and eaten this porridge, to whom shall I give this golden bowl?’

“Sujata replied:

“‘I offer this bowl to you, Venerable One, to use as you wish.’

“The bodhisattva then carried the bowl of milk porridge out of the village of Uruvilva and went to the Nairanjana River. After setting the bowl of porridge upon the riverbank, he shaved off his own beard and hair and entered the river to bathe.

The Buddha said to the bhikshus:

“While the bodhisattva was bathing, hundreds of thousands of devas scattered celestial incense and celestial flowers across the entire surface of the river. After the bodhisattva had finished bathing, the devas gathered the water and carried it back to their celestial palaces. At the place where the bodhisattva had shaved off his beard and hair, Sujata later erected a stupa as an offering.”

After leaving the river and coming ashore, the bodhisattva thought, “Where should I choose a suitable place to partake of this porridge?” The nāga queen dwelling in that river immediately caused a noble seat to spring forth from the earth, spread it as a pure sitting place, and invited the bodhisattva to sit. The bodhisattva sat down and, after eating the milk porridge, his body and all his excellent marks were restored to their former condition.

The bodhisattva cast the golden bowl into the middle of the river. When the nāga king saw this, he was filled with joy. He immediately retrieved the golden bowl, brought it back to his palace, and made offerings to it.

At the same time, Shakra, Lord of the Devas, transformed himself into a garuda, flew after the nāga king, seized the golden bowl, and brought it back to his own palace, where he built a stupa and made offerings to it.

The bodhisattva then rose from his seat. The nāga queen also withdrew the seat, brought it back to her palace, and built a stupa in which to make offerings to it.

O bhikshus, because the bodhisattva was endowed with the power of merit and wisdom, after he had eaten that milk porridge, his thirty-two excellent marks and eighty beautiful characteristics became even fresher, more perfect, and more radiant.

At that time, the Blessed One, wishing to restate the meaning above, spoke this verse:

After six years of ascetic practice,

His body had become exceedingly frail.

He did not employ divine powers

To reach the place of bodhi.

Out of compassion for sentient beings

Who would take refuge in the Buddha-Dharma,

He therefore ate and drank sufficiently,

And only then attained awakening.

There was formerly a maiden

Who practiced goodness, named Sujata.

While the Buddha practiced austerities,

She made offerings to eight hundred beings.

At midnight she heard a deity announce;

At dawn she rose early to milk the cows.

Using the milk of a thousand mother cows,

She cooked porridge and presented it as an offering.

After the bodhisattva donned his robe,

He went to Sujata’s home,

Received the bowl of milk porridge,

And proceeded directly to the Nairanjana River.

Throughout immeasurable kalpas, the bodhisattva

Had constantly cultivated wholesome practices.

His body and mind were both tranquil;

Whether standing or walking, he was ever serene.

He came to the bank of the Nairanjana,

Surrounded by devas and nāgas.

The bodhisattva entered the river to bathe,

While the devas scattered fragrant flowers.

As soon as he came ashore,

The tree deity approached and bowed at his feet.

The virtuous maiden offered the golden bowl;

The nāga queen presented the precious seat.

Walking with the bearing of a lion,

He proceeded directly to the seat of bodhi.