僧伽羅剎所集經

At that time, how did the Blessed One teach concerning the path and its traces?

—When he spoke of the path and its traces, just as the great road of a king is called the Royal Road, and among the constellations there is what is called the course of the constellations, so too is it here: it leads to nirvana. It consists of right view as its domain, right attainment, right speech, right livelihood without deviation, right effort free from deficiency or outflow, immeasurable right mindfulness, and right samadhi, in which form undergoes no alteration.

With that as the condition, whatever forms there may be are without sensual desire and without defilement; the fetters never arise again. There is no attachment to form and no thorn of any kind. Because one seeks to extinguish craving, there is no mire; because one seeks to cast away wrong views, right view is perfected.

Because the fetters are rightly extinguished, they never arise again. Through possessing that wondrous fruit, the various meanings are revealed. Because one seeks to eliminate expectation, there are no perceptions; because one seeks the bliss of liberation, all fruits are accomplished.

Because one does not cling to liberation, one equally crosses beyond all name-and-form. Because one travels within it, this path is one and not two, and all reach the place of ultimate meaning, taking that as their object. Because one enters the path once, making a vow in one’s own mind, it is called the One Entrance.

At that time, the Blessed One knew the path through supreme discernment. Through self-awakened knowledge he was indestructible; because he had performed wholesome deeds, he was free from confused perceptions. His fruition had been accomplished, he had attained all wholesome roots, and he was able to awaken all sentient beings. He taught this path so that sentient beings might reach the Unconditioned.

He then spoke this verse:

Rousing all sentient beings

With the Dharma-path of amrita,

The Buddha possesses this merit,

Foremost in all the world.

Today I myself have attained

The fullness of pure precepts;

I proclaim it to the Tu-luân people,

And therefore bow my head in homage.

At that time, the Blessed One knew that he must now teach and transform Aṅgulimāla. Just then, he held no discourse with an evil spiritual companion; upon attaining awakening, he came to the path. Only one man remained alive. Blood flowed like a river and flooded the road. Everyone knew that crows and vultures flew there from every direction to feed upon the flesh. At that time, Aṅgulimāla moved as swiftly as the wind. Whenever he lifted his foot, herds of deer and flocks of birds fled in terror.

At that time, Aṅgulimāla was in the Jāli Grove. Looking to the left and glancing to the right, he saw no one at all. He saw only the Blessed One, upright and incomparably handsome, his body the color of purple-gold, his back straight, and his body exceedingly supple, strolling at ease. Aṅgulimāla exerted all his strength to pursue the Tathagata from behind. Yet although the Blessed One continued to walk leisurely, he still could not catch up with him.

The Blessed One then transformed the ground into pits and thorny hollows, and for that reason Aṅgulimāla could not overtake him. Some accounts say, “His feet trod lightly upon the earth, yet that man could not catch up with the Blessed One.” Some say, “He transformed the four great elements into the formless, and therefore visual consciousness could not perceive him.” Others say, “The Buddha’s merit is inconceivable. Even though Aṅgulimāla possessed the strength of a ferocious elephant, he could not contend with him. The Buddha’s awesome power is inconceivable. Even a hundred million myriads of mighty divine nāgas, each possessing the strength of a great champion, could not approach the Tathagata.”

At that time, Aṅgulimāla exclaimed:

—Truly, this has never happened before!

He then addressed the Buddha:

—Your intent is exceedingly extraordinary. You have no thought of anger or killing.

He reflected:

—Whose gracious virtue is this? Could this be a divine being? It is like encountering goodness in this evil age, like gaining benefit amid hunger and thirst, or like giving rise to a thought of loving-kindness. Yet I cannot catch up with him. This one must surely be a good spiritual friend. Now I stand here exhausted!

From afar, he said to the Blessed One:

For the sake of my person,

That which the world can scarcely hear,

Today I behold the Blessed One;

Please stop for just a moment.

The Blessed One said:

—You yourself have not stopped, yet you tell me to stop.

Aṅgulimāla then addressed the Buddha:

The śramaṇa himself has not stopped,

Yet says that I, who have stopped, have not.

Why do you say I have not stopped?

May the Blessed One explain this clearly.

The Buddha then said:

To refrain from evil is to stop;

Uphold the precepts and protect others,

Like the disciple Kāśyapa.

Therefore, you have not stopped.

Aṅgulimāla possessed a small measure of former wholesome conduct. He permanently abandoned every evil, as though blood had flowed forth and defiled his body. He immediately cast down his sword, stood to one side, and addressed the Buddha:

Now you are my teacher;

Having encountered this noble teacher,

I beg to become your disciple

And never transgress your precepts.

The Blessed One then said:

—Come, bhikshu.

He then spoke this verse:

Just as the waters of the great ocean

May also give rise to smoke and blazing fire,

Whoever has not yet been subdued,

Now hearing me, is taught and transformed.

Whoever has been well subdued,

Purified, attains deliverance.

Having become my disciple,

Thus he assumes no further existence.

All who behold him are terrified,

As are the demons and spirits.

To the dwelling place of those demons and spirits,

The Most Excellent One came.

At that time, the demon Āḷavaka heard the demon Yết-Đà-Phi speak and flared with rage. His complexion changed, and the fire of anger arose, making his eyes resemble red copper. His voice was like thunder. Extremely furious and blazing with rage, he shook his head, pressed his lips together, convulsed his body, and said:

—In this world, I have never seen anyone capable of entering my dwelling place.

Only then did he begin to wonder, “How was this person able to enter my abode?”

The demons and spirits named Ba-Đa, Lê-Hê-Ma, and Phi-Đà, who were foremost among them, sent two benevolent messengers to say to that great demon:

—Do not speak such words. The Buddha, the Blessed One, is able to subdue those who have not yet been subdued. He can enable sentient beings to attain the unsurpassed path, and he causes embodied beings to receive protection. What you are doing is incompatible with this field of merit. The harsh and evil words you now speak are unfitting toward him.

The demon then flared with even greater anger than before. At that time, the demon Āḷavaka breathed rapidly, like scorching fire, and looked exceedingly ferocious. He left the realm of the demons and, assailed by anger, made his massive body utterly black.

His complexion changed and no longer resembled its usual appearance. Four fangs protruded from his mouth. His hair was yellow like pure gold, crossing above and below.

Human blood flowed over him, making his appearance filthy, drenched, and never dry. He wore the skins of lions, elephants, goats, and cattle. The great garland upon his head resembled a vast ring of scorching fire.

Holding knives and swords in his hands, he struck the ground as he walked. He shattered hills and mountains, displaced mountain forests, and severed trees. At times he gathered vast clouds that obscured the sunlight and poured water down through the sky.

His voice resembled thunder. He then came there intending to injure the Blessed One. All kinds of trees were entirely consumed by fire.

His complexion changed, and he held a wheel in his hand as thunder crashed. In such wrath, he contemplated the Tathagata, producing all kinds of transformations and waiting for the Tathagata to respond.

The Buddha then spoke this verse:

Sentient beings harbor fearful hearts,

But my mind remains unmoved.

Now that liberation has been attained,

No fearful heart remains.

Fire does not make fire afraid,

Nor does it fear water.

You harbor every evil thought—

How could you ever harm me?

At that time, the demon Alavaka, upon hearing the Blessed One speak, restrained his own mind and was unable to cause harm. That place was terrifying, and no human being went there. He then caused a hailstorm to fall upon the Tathagata, but those hailstones did not fall to the ground; they all dissolved elsewhere. Those that fell upon the Tathagata’s body were all transformed into mandarava flowers.

At that time, the king of the spirits, seeing the Tathagata’s power, praised it as unprecedented and gave rise to a joyful mind. He approached the Tathagata and said:

“Samana, come out quickly.”

The Blessed One immediately came out. Then that demon, wishing to test the Blessed One, said:

“Samana, go back inside.”

Yet the Blessed One harbored no resentment and immediately went back inside. This occurred three times; the matter is explained in detail in the sutra. At that time, the Blessed One spoke this verse:

Sakra and Brahma

Could not move a hair upon me;

How much less could your power

Possibly do me harm?

Now abandon your anger;

If you have doubts, simply ask.

Whatever uncertainty you may have,

I shall explain it for you.

At that time, the demon asked:

“How does a human being attain supremacy?” This is explained in detail in the sutra.

Then, in this very life, in the presence of the Tathagata, the demon gave rise to a joyful mind and spoke this verse:

Never before have I seen such a thing

As this samana.

Who would abandon the great ocean

To take water from a cow’s hoofprint?

Please, for my sake,

Explain this matter.

Who would refuse to drink this flavor

And cast away ambrosia?

It is like a mighty man

Who sees someone drowning,

Rescues that person from peril,

And sets him upon the shore of the unconditioned.

His handsome form is unequaled;

Let the wise contemplate him.

The reason these meanings exist

Is entirely disclosed in that Dharma.

I now take refuge in the Buddha;

The Three Jewels are supremely honored.

Whatever anyone may need,

All shall be delivered.

Thus have I heard: The Great Spirit Who Sleeps upon the Earth dwelt in the city of Rajagriha in the land of Magadha. The Great Selaṭha protected the people; there were exceedingly many carriages, and the land was fertile. Worthies, noble ones, and the people all dwelt there, yet none equaled this one, whose sustenance was like ambrosia, who possessed three wondrous qualities, and who was free of all afflictions. It was like Nanda’s Joyous Garden, foremost among the devas.

At that time, the Blessed One was supremely honored and without equal. Devadatta constantly harbored anger toward the Blessed One and never ceased; he engaged in unlawful deeds. Because of his anger, he climbed Mount Grdhrakuta, a place with many gardens, dense trees, and crystal-clear springs. Holding a rock in his hands, he wished to hurl it at the Tathagata, and he heaved the rock. Although the rock was an insentient object, it was still able to restrain itself and slowly fell to the ground.

Because Devadatta committed this unrighteous deed, all the spirits held back the rock, wishing to prevent it from falling to the ground. The spirit Kumbhira, who dwelt on Mount Grdhrakuta, exerted his own strength. Seeing that the rock was about to fall, he thought, “Although this is an evil deed, we yaksas would rather use our own bodies to catch this rock, so that the Blessed One may enjoy hundreds of thousands of blessings and joys. I should therefore do this.” He then spoke this verse:

With a pure and undefiled mind,

However many meanings may arise,

I would now rather lose my life

Than harm the Supremely Victorious One!

At that time, Devadatta hurled the rock at the Blessed One. The spirit upon the mountain reached out his hand to catch it, but a fragment of the rock struck the Tathagata, causing the Buddha’s toe to bleed. Because he received the retribution for this deed, Devadatta underwent immeasurable suffering for his offense. As a consequence of this retribution, he was destined to fall into hell.

The very moment the rock fell to the ground, the devas of the Heaven of the Thirty-Three scattered flowers in offerings to the Buddha, who was empty and liberated. When they cast the flowers, they filled the whole of space as far as the Hall of the Tree of Transformation beneath the Trudatta Tree in the Heaven of the Thirty-Three.

The Buddha emitted a stream of light that shone afar. He was free of arrogance and compassionate toward sentient beings.

At that time, the brahmin Bharadvaja abused the Blessed One in five hundred ways.

The Venerable Sariputra, through metaphors and other means, together with the bhiksus, praised the Tathagata.

Although the Tathagata was reviled and humiliated, he did not become sorrowful on that account; and when he was praised, he did not become joyful on that account.

He then spoke this verse:

Amid suffering, his mind does not shift;

In peaceful clarity, his mind is unmoved.

His resolve is severed from attachment and truly steadfast.

Therefore, I bow to the Sage.

For the sake of all sentient beings,

His merit is immeasurable.

Like a father who loves his children—

Who would not bow to him?

Thus have I heard:

The Blessed One was dwelling in the land of Magadha. At that time, the Blessed One was endowed with immeasurable merit. When the time came, he donned his robes and took up his bowl, surrounded by the great assembly. With all his faculties complete, he contemplated his own body. Free from every disturbance, he walked steadily and at ease, guiding the countless assembly of bhiksus and wishing to lead them to the other shore.

At that time, the king of Magadha had an elephant named Dhanapala. It was handsome in form, with three knobs of excess flesh growing upon its head. Its trumpet was clear and could be heard everywhere. It accomplished whatever it intended and was difficult for anyone to control. Whenever it heard a strange sound, it became enraged; even when it turned and saw its own reflection in the water, it became enraged. No one dared stand before it, yet it was tractable as desired. In battle, it never lost its strength nor weakened in the slightest.

At that time, the Blessed One entered that city. The city was fully furnished with towers, pavilions, walls, and moats to obstruct enemy forces, and its population was dense. Some people were sorrowful, while others rejoiced. They all feared that the Tathagata might be harmed, and they wished to draw near to him.

Then Devadatta made the elephant drunk with wine and released it. After releasing the intoxicated elephant, Devadatta spoke this verse:

He claims to possess great power

And to have a body endowed with the Ten Powers.

Today they have assembled here,

Only to be destroyed in this place.

At that time, the Blessed One was entirely without fear and spoke this verse:

Even a thousand Eravana dragon kings

Could not overcome me;

How much less could this tiny creature

Seek to harm the Supreme One?

At that very moment, he was also free from conceptual thought, and so he spoke this verse:

Such is the power of freedom from desire.

Sentient beings possess desirous minds;

I have eliminated the karmic fruit of desire

And am also free from confused thoughts.

He further spoke this verse:

Though I now overpower

This mighty and formidable elephant,

I shall now subdue it,

As the unsurpassed one throughout a thousand ages.

At that time, the elephant Dhanapala carefully observed the Tathagata’s appearance, which seemed exceedingly dark. It saw him as an elephant with wings and a tail, whose body was square and upright. Upon seeing this, it immediately became terrified and charged in the direction of the Tathagata.

At that time, through the Tathagata’s spiritual power and in accordance with his instruction, the bhiksus moved far away from that vicious elephant. They quickly fled far from the Tathagata’s side. Only the Venerable Ananda remained standing behind the Tathagata. Because, throughout countless lifetimes, the venerable one had always dwelt together with the Tathagata, although on that day he did not remember his former lives and bodies, he still would not abandon the Tathagata and depart.

At that time, the elephant Dhanapala was fiercely consumed within by the fire of anger and sought to harm the Tathagata. Then the fire of its anger gradually subsided. This is explained extensively in the sutra.

At that time, the Tathagata, with his exceedingly wondrous and peerless palm marked by a wheel, placed his hand upon the elephant’s head. He did so with loving-kindness and compassion, without any anger. When the elephant heard the Blessed One speak, tears immediately fell from its eyes.

It lowered its head and bowed its face at the Tathagata’s feet, licking his feet with its tongue and remaining motionless. The elephant was then filled with fear, and its body unconsciously lost all strength and vigor. Thereupon the Blessed One, out of the benevolence of a Noble One, spoke this verse:

Free from desire and conceit,

The Blessed One is undefiled.

When one brings forth a compassionate mind,

One shall be born in a heavenly realm.

Then, upon hearing the resonance of the Blessed One’s voice, the elephant became still more joyful, and its countenance grew gentle and delighted. There in the Tathagata’s presence, it touched the Tathagata’s feet with its forehead and trunk, and then returned to its native land. Many people who witnessed this regarded it as unprecedented. Because the elephant had been subdued, it became joyful and fearless, and everyone developed joyful faith in the Tathagata.

Then this verse was spoken:

Like a mountain, unmoving,

How much more, having conquered anger,

To overcome hostile enemies,

Like the naga Erapatta.

Possessing such merit,

His strength is beyond compare;

Heroic lion among men,

I bow forever before him.

Beings of such a kind

Have no deluded minds;

The three realms submit to his name,

His factors of awakening are peerless.

Beings of such a kind

Suffer the calamity of anger;

But your mind has brought it to an end,

And your steadfast heart pervades everywhere.

Your wisdom is like bliss,

Your pure mind is free from attachment;

The Ten Powers are wholly perfected,

Therefore I bow down.

At that time, the king was like the moon in the open sky, free from every defilement, tranquil, and accomplished in all excellence. Seven seers were there, all adorned with jeweled necklaces and likewise free from defilement; the stars themselves were their jeweled ornaments. Like the naga Erapatta, wherever he traveled, clouds followed behind him, and various necklaces adorned his body. Those who had heard the king’s name saw him traveling like that divine elephant, possessing precious jewels and entirely free from doubt. He had Dhanapala and the various divisions of the army, while the people surrounded him of their own accord. The king sat upon that elephant amid blazing fire, while the elephant held a torch in its trunk.

At that time, the Blessed One was staying in the city of Rajagriha. The king wished to see the Tathagata and was then proceeding to the Blessed One’s dwelling place. When the Blessed One saw the king there, commanding innumerable divisions of troops encamped all around him, the king thought:

“Having come here from afar, I should guard myself.”

Having thought thus, the king asked Jivaka:

“You will not harm me, will you?”

At that time, the king’s countenance was for a moment incomparably dignified and handsome. He stood before the multitude like luxuriant flowers and fruit, free from all defilement and complete in the three divisions, like a queen bee amid a tumultuous buzzing.

Then, in the garden monastery, the Sangha of bhiksus surrounded the Blessed One before and behind. From afar, the king wished to see the Tathagata. Seeing a great multitude there, he turned to Jivaka and asked:

“What is that object directly in the center atop his head?”

Jivaka replied to the king:

“That is called the ushnisha.”

The king then asked:

“Did that ushnisha arise naturally, or did it not?”

Jivaka replied to the king:

“It is the fruition of what the Buddha planted in the past; it was not created only today.”

The king asked again:

“Through what other fruit did he become a bodhisattva? From what was he born, conceived in the womb, cultivated in conduct, and fashioned into this body?” This is explained extensively in the sutra.

Then the king spoke this verse:

Like the radiant sun,

Whatever varieties there may be,

Nothing surpasses the ushnisha,

How much less all the other marks.

His countenance is gentle and joyful;

The Able One is without timidity.

He has emitted this radiance,

Illuminating all realms in the ten directions.

The king then went to the Buddha. The Buddha asked Jivaka:

“Why did the king speak those words?”

Jivaka addressed the king:

“If here the great king can subdue his conceit, he will be born among the noble and eminent. Those of conceited nature must be born among the lowly.”

The king then restrained his own thoughts, reflected upon those words, and said:

“This is a field of merit. Should I perform this deed? Yet I am a person of noble station; why should I approach and bow to him? He wears no ornaments, whereas I wear royal robes and a celestial crown. Yet although he is handsome and upright, his mind has come to rest. He is endowed with all the marks and has nothing ugly or coarse. His marks are exceedingly wondrous, and he is like a mountain that cannot be moved.”

Having thought thus, the king went to the entrance. Joy arose in his heart, and all the hairs on his body stood on end. Because the king possessed a mind intent upon liberation, he formed the perception of freedom from desire, bowed his head and face at the Blessed One’s feet, and said:

“The Blessed One possesses such physical marks, his mind is upright, and every excellence is accomplished. May the Buddha and the Sangha of bhiksus cause my crown prince Udayatara also to become so.”

The king then inquired into the meaning, rejoiced, and spoke this verse:

Like the boundless ocean,

Whose waters move when blown by the wind,

The Noble Sage remains unmoved.

Now I behold this supreme person.

Sakra comes to bow before him,

Together with the hosts of Brahma gods.

I now offer my reverence

And entrust my life to the Blessed One.

At that time, the brahmin Jatishuni, resembling a pure white flower, mounted a horse-drawn carriage. Surrounded by his disciples, he departed from the land of Sravasti, intending to test the Tathagata. Upon reaching the place where carriages were kept, he mounted his carriage and set out. When he reached the Buddha’s dwelling place, he descended from the carriage, entered the garden on foot, engaged the Tathagata in a leisurely discussion of doctrines and their meaning, and then sat to one side.

There, at the Blessed One’s dwelling place, the brahmin saw no possessions. He saw that the Tathagata’s countenance was exceedingly wondrous and peerless, and that his mind was also without timidity. He possessed the marks of a wheel-turning sage-king. Seeing the Blessed One’s body, the brahmin perceived the Dharma in this way: the Dharma of the Blessed One was extremely profound and wondrous, and his holy life was likewise without fixed abode. He possessed such great merit and was praised by the wise. The Blessed One said:

“Sensual desire does not endure; it is false and illusory.”

The brahmin then asked:

“How does the Blessed One know for himself that he practices the holy life? Could one who does not practice the holy life possess faculties such as these, which cannot be fathomed?”

The Blessed One replied:

“If one were to say all these words, there would likewise be no deficiency or taint. It is not that there is no strength, nor are there such conditioned activities. The holy life is cultivated in utmost purity, without blemish. If someone were to say that we hold such a doctrine, what would its meaning be?” This is explained extensively in the sutra.

Then the brahmin Jatishuni again asked the Blessed One:

“What is called deficiency? What is called a taint? What is called activity? What is meant by ‘it is not that there is no strength’? What are the utterly pure practices? Is there a holy life such as this, beyond compare?”

The Blessed One replied:

“At that time, brahmin, one should proceed in this way when seeking the pleasurable contact of sensual desire. Or there may be a practitioner of the holy life who directly knows suffering and pleasure, while the eye beholds forms. In initially seeking the holy life, one should seek it in this way. If a thought of attachment should arise, that is called deficiency.

“Clinging to those aggregates and enumerated categories is called a taint.

“Conscious awareness by the mind is called possessing strength.”

– Being free of defilement, yet allowing the mind to roam therein and give rise to impure thoughts—this is called a defilement of the holy life. Therefore it is called the holy life. This is explained extensively in the sutras. Brahmin, as for me, beneath the skin is a mass filled with impure things. Having discerned that the pleasing appearance of my body has ceased, why would I further contemplate visible forms with the eye? Moreover, when I examine the Brahmin’s contact, there is no activity at all; how, then, could there still be contact? Sensual craving clings to contact and receives this smooth and delicate sensation. Brahmin, I contemplate that all things are impermanent; how could there still be an intention that does not cease, or any subsequent attachment?

– Brahmin, with respect to these phenomena, I do not contemplate them in that way. Whether male or female, I discern them all; why should I give rise to the perception of a woman as desirable and then run after and cling to her? Again, Brahmin, if one has no sensual perception concerning a man and is not associated with the marks of a woman, how could sensual perception arise?

– It is like a Brahmin who has attained equanimity and obtained the bliss of deliverance: why should he still recollect deeds formerly done?

Furthermore, Brahmin, if one encounters unrighteous things, wishes to rescue beings from suffering and distress, renounces the household life to study the Way, and, because of this vow, cultivates the holy life, then because of these seven matters one is not associated with what is contrary to the holy life, is free of corrupting outflows, and has no conditioned activities. This is explained extensively in the sutras. Again, Brahmin, some beings entertain confused perceptions, cling to them, and do not abandon sensual desire.

How should such beings contemplate? When beings cultivate a perception of purity and recognize that this body is a receptacle filled with foul substances, the mind of desire immediately ceases. It is like, Brahmin, mixing water with milk.

Just as one knows that milk is present, so too is this conjunction of sensual desire. One should contemplate thus: “The sinews and bones are joined together, and the inside is filled with foul substances; what is there to crave or cherish?” It is like, Brahmin, young children who are first given a sweet, jewel-like flavor to drink and afterward are made to drink something bitter. So too, because of conjunction, sensual perception arises, and one must endure the countless painful aspects of desire, of which there are hundreds of kinds.

It is like a newborn calf that has died while its mother’s udder is full of milk. (When a calf dies just after birth, people stuff its hide with grass in the shape of the calf and place it before the mother cow. The mother then thinks that her calf is alive, and therefore her milk does not dry up.) This is likewise so. Though all those objects have perished and been transcended, a person observes their appearances and immediately gives rise to attachment.

It is like, Brahmin, a hungry person who dreams of obtaining delicious, sweet food. After eating it, he rejoices and leaps about, yet in truth he has eaten nothing. So too, foolish people who cling greedily to sensual pleasures are no different from that person in the dream.

Conjunction gives rise to thoughts, yet such a person truly does not incline toward wholesome conduct, whether the object is a man, a woman, or any of their various transformations.

He then spoke this verse:

That is not the true Dharma;

Why cling to desire and anger?

The Brahmin should contemplate well:

The root of suffering is hard to uproot.

Draw near to the most essential Way,

And sever thoughts of sensual craving.

Only through the Noble Eightfold Path

Can one reach the wholesome destination.

At that time, five men saw the Tathagata from afar. Having seen him, they greeted one another and approached the Tathagata. Because they had formerly performed wholesome deeds, there is no need to explain them here. They possessed extensive learning and could eat whatever they wished, without prohibitions or difficulties; yet they practiced various forms of strenuous effort and deluded asceticism and had not attained mastery of the Way. This is explained extensively in the sutras.

The Blessed One then thought:

– I pity these foolish and deluded men. They have imposed restrictions upon themselves, yet in observing their restrictions they have no reverence for the Tathagata.

The Blessed One then went to them and sat upright upon clean ground. From what does bondage arise, and why would one seek to treat it as an illness? The Blessed One then said to the five men:

– Why do you speak in this way? Do you go together to seek alms and discuss the profound Dharma together?

They did not accept his instruction, for this Dharma was exceedingly difficult to understand.

They then said to the Blessed One:

– Formerly, for six years you diligently endured hardship while training in the Way, eating only one sesame seed or one grain of rice each day, yet even then you did not attain the Way. How much less could you claim today that, while doing as you please and indulging your mouth, you have attained the Way? You eat delicious food, wear precious garments, and nourish your body according to your wishes.

The Blessed One then said:

– Bhikkhus, what do you think? Has the Tathagata’s countenance changed? My faculties and mind are tranquil, and my features are upright and handsome. How does my present complexion differ from before?

They replied:

– You are now so handsome that no one can equal you.

The Blessed One said:

– If I had not obtained this ambrosia, who in this three-thousandfold world could obtain ambrosia? I have also heard that the devas and asuras obtained ambrosia in the great ocean at the foot of Mount Sumeru. So too, within this three-thousandfold world, I obtained the flavor of ambrosia through a courageous and resolute mind. This is exceedingly rare and marvelous, something never before known in the world. For hundreds of thousands of kalpas I cultivated the wondrous practice of quiescence, distanced myself from name-and-form, attained liberation and mastery, and realized the exceedingly profound flavor of ambrosia. For the sake of beings, I teach this Dharma. I patiently endure hardship and have never grown weary. Because of all the fetters, I do not give rise to defiling passions. Wishing to open and illuminate wisdom, I dwelt within my mother’s womb. For the sake of this birth and death, I penetrated its source completely. Because it does not disappear, it is inexhaustible; because it is ever-abiding, the Dharma is not understood in isolation; because there is no sorrow, one partakes of bliss; and because I wish to eradicate all bonds, I create no new transgressions. The assembly of great seers praised me, saying that my communities had attained accomplishment. Yet I cultivated diligently and endured hardship, and for the sake of all seeds and kinds of beings, I teach the Dharma.

At that time, light extended seven feet from the Blessed One’s body, and his countenance resembled Mount Anming. Honored throughout the three times, the Omniscient One taught without obstruction.

Bhikkhus, this is called attaining Anuttara-samyak-sambodhi by comprehending the root of suffering. This is explained extensively in the sutras. He was praised by devas and humans, and his radiance was boundless.

At that time, the sun was obscured and did not appear because this person had manifested in the world. Some, dressed in fine and delicate garments, approached the Blessed One; others, wearing celestial robes, approached him. They all removed their celestial crowns, which were of many different colors, or took off their jeweled necklaces and laid them upon the ground. They thirsted and hungered for the Blessed One’s ambrosial flavor.

He then spoke this verse:

The Blessed One is also unborn,

Benefiting devas and humans.

Those who taste the flavor of ambrosia

Will certainly never hunger or thirst again.

Today the One of Ten Powers,

Praised when he appeared in the world,

Has drunk the profound and wondrous flavor of Dharma

And attained the realm of liberation.

At that time, practitioners thus contemplated the Noble Truth of Suffering: From where do the sufferings at the beginning of conception arise, when one must remain continually in a dark place without seeing the light of a lamp? Therefore, birth is said to be exceedingly painful. Contemplating the characteristic of birth in this suffering, one sees that it is prolonged and unbearable, and that one is continually afflicted by the karma of suffering.

As soon as one possesses strength, there is the suffering of hope: the mind is never weary or content; one desires and seeks but does not obtain, and therefore suffers. When hopes are not fulfilled, there is suffering. One devises countless means to prevent possessions from being lost and therefore must guard them; yet they gradually perish, and so there is suffering.

Countless kinds of affliction all arise. Though one has reached the other shore, the calamity of being surrounded by others and contending with them is suffering. When relatives and wealth are all utterly lost, ceaseless grief and remembrance are called suffering.

Because one has not departed from craving and is driven by the fetters, one must suffer. Sensual desire is the foremost suffering. Because sensual desire has not been extinguished, anger is suffering.

Because evil conduct has not been eliminated, delusion is the foremost suffering. Because there is no light of wisdom to illuminate, conceit is suffering. Because the mind is inflamed, arrogance is suffering.

Because there is no sense of seniority and inferiority, association with companions is suffering. Because the mind does not separate from its objects, attachment is exceedingly painful. Because one clings without cease to sweet flavors, greed and jealousy cause suffering.

Because the mind is not opened and there is no morality, there is suffering. Because the mind changes and becomes remorseful, views are suffering. Because one does not see the true truth but is bound by various forms, one suffers.

Because there is no refuge, there is suffering. Because one seeks karmic recompense, there is suffering. Various grasses, trees, and things formed from the four great elements bind one another and give rise to various causes and conditions.

The suffering of the four great elements within undergoes many strange transformations, while the skandhas cling and pull, and therefore there is suffering. By their very nature, the ayatanas are suffering. Because they are not separated from their supports, objects cause suffering.

Pursuing external forms, one is afflicted by painful feeling. Because the body is scorched, pleasant feeling causes suffering, for it arises from suffering; and because neither-painful-nor-pleasant feeling exists, there is suffering. Because perception arises from objects, it is exceedingly painful.

Because beings engage in activities, consciousness is exceedingly painful. Conditioned by these, aging arises and the faculties become debilitated. Illness is exceedingly painful because the four great elements are not in harmony.

Death is exceedingly painful, for one must again assume different forms. Meeting those one hates is suffering. When there is a wish to be close to someone but what one desires cannot be obtained, this is exceedingly painful—profoundly painful.

In brief, the five skandhas are suffering. One must shoulder this heavy burden as one journeys into the various realms. Hell is suffering because the body is burned.

The animal realm is suffering because beings devour one another. The realm of hungry ghosts is suffering because the body is tormented by hunger and thirst. The human body is suffering because it commits various unlawful deeds.

The heavenly realm is suffering because, when merit is exhausted, one must fall; according to one’s circumstances, one descends into the three evil paths. The desire realm is suffering because beings are bound by craving. The form realm and the formless realm, being likewise devoid of true wisdom, are entirely suffering.

Thus, all are oppressed by the three kinds of suffering and are encompassed within them.

At that time, whether suffering is produced by the activities of body and mind or by a single activity, all activities that have been performed are suffering. Thus, these sufferings never cease, and their causes and conditions have no end. One should clearly know that form is like this, being fashioned by fools. The stream-enterer, however, has investigated its origin to the utmost. The once-returner leaves not even the slightest trace unended. The non-returner eliminates it completely. Finally, the arhat brings it to an end, with no suffering remaining, and manifests light for the world.

At that time, the Blessed One, the Samyaksambuddha, who provides protection for all classes of beings, then spoke this verse:

Countless hundreds of kinds of conduct

Continually create the karma of affliction.

Because this form is grasped and retained,

There is realization in the present.

It is originally impermanent;

Understand that form is originally empty.

Dharmas are naturally established thus;

One should always awaken and know this oneself.

At that time, why did this suffering arise?

—It is the domain of individual characteristics, complete with the five faculties. If that person’s domain of individual characteristics corresponds with the wisdom that turns it back, it will become utterly purified. An unlearned fool does not correspond with wisdom. Even one with sharp faculties, if called a fool, is blind and shrouded in darkness.

The Blessed One and the sravakas had originally cultivated practices of wisdom and roots of goodness. Their individual characteristics accorded with what they had cultivated, and they all contemplated the Noble Truth of Suffering.

How should this suffering of birth and death be contemplated?

—Know that the Noble Truth of Suffering exists: all is impermanent and burdensome; one holds to it and does not relinquish it. All is of one nature. Giving rise to such a mind, one contemplates suffering as suffering.

This is exceedingly subtle and wondrous. Within suffering, one contemplates emptiness—this is the first subtlety—and thereby crosses entirely to the other shore. When one contemplates suffering as empty, one sees it as a dharma of dispersion and naturally contemplates it thus.

Within suffering, one contemplates non-self. That person’s wisdom and faith have been established. At first, through the skillful increase of this Dharma of the Summit, one constantly seeks expedient means, impartial wisdom, and merit, without expectation.

The forest of samadhi is without deficiency or leakage. External defilements cease forever, and one no longer clings. By applying perception and reflection, one removes all dust and impurity.

None of the domains of suffering can cause destruction. Having eliminated craving for existence, one is neither afraid nor violently disturbed; one’s countenance is harmonious and joyful. Contemplating the realm within oneself, light appears before one.

Throughout the three times, one kindles an exceedingly bright lamp. Regarding the harm of sensual desire and the fetters, one uproots and rescues beings from the evil paths. For the sake of all beings, one has no thought of self and other and is never indolent.

One obtains the flavor of ambrosia and discerns the passages and phrases. In order to transcend birth and death, one courses through the four realms. Wishing to illuminate all beings, one diligently practices austerities, pervading everywhere yet abiding nowhere, and remaining free from delusion.

That one eliminates delusion and is exceedingly difficult to fathom.

At that time, he then spoke this verse:

When one knows that suffering exists,

Mindfulness is pure and immeasurable,

Without savor, yet exceedingly radiant,

And praised by the people of the world.

Possessing wisdom such as this,

Delighting together in its reverberations,

One contemplates the Buddha’s Ten Powers

And saves the beings of the world.

Like one who beholds the precepts,

The Tathagata attains increase.

His resolve is firm as vajra,

Discerning that all is empty.

If the roots of craving are uprooted,

There will be no further afflictions.

Therefore, I bow before him,

The supreme and most excellent one.

+ How should one contemplate the world?

—Possessing such undefiled wisdom, that person contemplates the place of enlightenment and also possesses the power of vision. For the sake of the world, he contemplates the world’s light. While practicing austerities in its midst, he contemplates everything.

He contemplates all beings with a mind of loving-kindness and compassion, wishing to bring them peace and security. He possesses immeasurable ascetic practices and contemplates those practices in this way; he also contemplates himself in relation to other domains. Amid the great assembly, he beholds the Tathagata teaching the subtle and wondrous Dharma, causing its meaning and principles to spread.

He contemplates and retains the Dharma, or purifies the Dharma-eye. He also contemplates that one’s Dharma-body without forming any perception of beings. If one likewise contemplates in this way, one does not speak of the precepts either.

I once heard of a venerable one named Upasi, who had a disciple named Padmaka. He traveled to and stayed within the territory of Mathura. Upon arriving there, he carried his robe and held his alms bowl. The full account is given in the sutra. People had never seen him before and did not understand his deportment. He then entered the village of courtesans. A courtesan saw that this bhikkhu was young and handsome, his body free from dust and impurity. Upon seeing him, she became delighted, and sensual desire blazed fiercely within her.

At that time, the bhikshu immediately entered the courtesan’s house and contemplated the fetters in this way. He did not wish to give rise to fetters or such defilement, but sought the Dharma of liberation so that he might swiftly attain the fruit of the Dharma.

The bhikshu then spoke these words:

Desire is like poison;

Desire is an impure practice.

Desire is corrupted by sensual form

And leads people onto evil paths.

After saying this, he immediately stepped outside and departed.

At that time, the courtesan’s lustful thoughts blazed up, and she used the Chandali spell to bind that bhikshu. She expressed the meaning of the Chandali spell in this way:

“At that time, through the Chandali spell, she adorned the woman’s body and conjured a village at the place toward which the bhikshu was traveling. She beheld that place as being no different from the palace of Shakra, Lord of the Devas. Its buildings were lofty and spacious, beyond compare. Ornate bedding of many colors covered the floor, and embroidered, beautifully decorated carpets were spread upon the seats. Many kinds of fragrant flowers were scattered over the ground, filling every place. Numerous blue lotuses and sweet-scented orchids grew within.” Having contemplated this, she completed the spell and said to the bhikshu:

“This place is exceedingly wondrous. Let us enjoy ourselves together.”

The bhikshu Bat Mac (Ma Ca) replied:

“I have contemplated this entire place, and I shall also contemplate another place.”

Chandali asked:

“What is that other place?”

Bat Mac spoke this verse:

Now I truly perceive

That desire is the foremost suffering.

Afterward one must enter hell

And suffer torment in boiling cauldrons.

Chandali then said:

“Enough, enough, bhikshu! Do not speak such words to me!”

Bhikshu Bat Mac said:

“Your words are the foolish delusions of desire, intended to bewilder me. I am not like you.”

Seeing this, Chandali immediately conjured a great pit of fire, free from dust and defilement. Bhikshu Bat Mac then said:

“I have already seen this pit of fire.”

Chandali said:

“If you do not wish to draw near to a woman, you might as well leap into this pit of fire and die.”

The bhikshu then thought:

“This fire is indeed terrifying. Yet if I avoid this fire and draw near to sensual desire, desire will blaze even more fiercely than this great fire. If I transgress through desire, I shall later undergo immeasurable karmic retribution. I would rather leap into this pit of fire today than violate the precept against sensual desire. Moreover, my teacher’s spiritual powers are unequaled; how could I disobey his instruction? Therefore, I would rather leap into the fire and die than violate the precept against sensual desire and live. Now I shall relinquish both matters. Why should I transgress the prohibitory precepts established by the Tathagatas of the three times? Therefore, I shall leap into the pit of fire and die.”

Having thought thus, he wished to give his sanghati robe and alms bowl to another person (perhaps the woman?).

Chandali then asked:

“What are these robe and bowl to be used for?”

Bhikshu Bat Mac said:

“You practitioners of the holy life,

Receive the robe and bowl I give.

When you have all assembled,

Convey to her these words of mine:

‘The bhikshu named Bat Mac,

Encountering this perilous plight,

Leapt into a pit of fire and died,

Rather than join her in sensual love.’”

And so forth... These two together went forth from the household life to study the Way, as extensively explained in the sutra.

Then this verse was spoken again:

People in the world cultivate little goodness,

Yet contemplate it constantly and never forget.

Nor do they indulge in sensual pleasures,

For the sake of liberating sentient beings.

How much more when the gate of amrita is opened—

The Blessed One is exceedingly wondrous.

How should merit be created?

The wise give at the proper time.

How, then, did the Blessed One travel everywhere, coming and going while discerning the root of birth?

At that time there were two kinds of uniform expression: the mind and thought discerned the form and merit of wind. These were the two kinds of wind. The form of that wind gave rise to loving thoughts discerned by the mind, like flowers blooming, bright and pure.

Like that wind, one contemplated and perceived liberation and performed excellent deeds. Just as snow becomes water, so too were the clouds of this mind: they sustained the inner and outer realms, while a cool wind arose. Clearly discerning that thought, it preserved all seeds without destroying them.

There were six sensory mechanisms, while externally they were bound by the six great emissaries and the powers of the great faculties. A gentle wind arose, and wisdom gradually came forth. It was just as when he lifted his foot: all depended upon the merit of his former practices, without losing the manifested characteristics.

When the heel bones stepped forward or backward, fire arose. All the joints, whether bending or straightening, closing or opening, together with the sinews and vessels, remained harmoniously relaxed and possessed aspiration. If one further observed the moment when the eyes opened, sensation occurred within the faculty-body and gradually burned according to whether he came or went.

Again, when eating or swallowing, the joints bent or straightened, opened or closed, all because of bodily form and the activities created by the mind. Relying upon warm wind, these were dispelled. The inverted wind also ceased its reverberation that split the lips and broke the teeth.

The four intentions created the seeds of all dharmas; yet because the place from which that wind issued was stronger, speech arose accordingly, producing such resonance. That person uttered those words, not for the sake of creating merit. Why, then, was he not bound?

As for my speaking these words, it has this motive: externally there is destruction, while internally there are formations.

At that time, if there is no fabrication, existence immediately comes to an end, and there is then nurturing and growth. It is like an intelligent chariot: right there, its carrying capacity is seen! Through conditions involving such noble dharmas, and relying upon the inverted perception of that time, this verse was spoken:

This is exceedingly extraordinary:

Discerning emptiness, without cognition,

Gradually depending upon one another,

The mechanism is of utmost importance.

Nor does it make contact with thought;

Body and thought depend upon each other.

There are matters such as these,

Whose delusions are exceedingly subtle.

At that time, as the Blessed One cultivated the holy life, how was he pure and undistracted, not following others in study, traveling alone without a companion?

Among humankind, his meritorious deportment was exceedingly wondrous. He was unattached to all sentient beings, and no one could equal the karma he had performed. Sentient beings were limitless and immeasurable, relying upon all wondrous dharmas. Because the Dharma is naturally so, omniscience was indestructible. He accomplished the great and essential Way; his aspiration was fulfilled, and he would certainly realize the fruit, complete in every merit. Surrounded by shravakas, he brought forth every virtue and every wonder.

At that time, among sentient beings, the Blessed One’s form was supremely wondrous. He had perfected all virtues, dispelled the world’s darkness, and was unattached, clinging to none of the three times. He had abandoned all fetters and attained great loving-kindness and compassion. His mind was free from distracted perceptions. He had passed beyond anxiety and fear and reached the place of peace and security. He constantly subdued his own mind and personally transmitted the teaching. Then this verse was spoken:

The holy life is exceedingly wondrous,

Perfecting the merit of loving-kindness.

Whoever hears his teaching—

Devas and humans alike pay homage.

The true Dharma is nondual,

And such too is its peace and bliss.

You are the noble Sage;

Therefore, I bow my head in homage.

At that time, the Blessed One, the Samyaksambuddha, possessed an exceedingly subtle and wondrous mind of patient forbearance. He had eliminated all fetters and was no longer attached to anything. Fire could not burn him; his awakening surpassed even the wind.

He also possessed supreme merit, fearlessness, and the ability to bring the great assembly to fulfillment. He bore the burdens of all people, was perfectly endowed with concordant qualities, and was inconceivable. Like a lion, he had no timidity in his heart.

His countenance was serene and gracious. For the sake of followers of other teachings, he had cultivated non-attachment; like a lotus flower, he remained undefiled. Because they relied upon their own communities, they brought ruin upon themselves.

Whatever his mind aspired to, he was able to accomplish. Because he uprooted all fetters, he was exceedingly wondrous. As interactions among people increasingly gave rise to one another, his way of receiving them was subtle and wondrous.

If one seeks throughout all forms of life, this is indeed wondrous. I should bow before the supreme field of merit. Among protectors of the people, the king is foremost.

In contemplation of the unfathomable meaning, the relinquishing of all defiled dharmas, the moon is foremost. In discerning all dharmas, Vaisravana is foremost. Among clear sounds resounding everywhere, the lion’s roar is foremost.

For those wishing to plant seeds in a good field of merit, possessing the higher training and abandoning all agricultural work, Sakra, Lord of the Devas, is foremost. In merit throughout all worlds, the Blessed One is foremost. In revealing the path to nirvana, he is likewise supreme.

Out of compassion, he shelters all sentient beings and releases them from every bond. So wondrous is he. He then spoke this verse:

The merit of the Tathagata

Is scattered throughout all places;

He dwells as one of the Sakyan clan,

Like an ocean filled with many treasures.

The assemblies and the Buddha-Dharma

Fill the entire three realms.

Those who wish to reach the farther shore

Must follow and learn from the Tathagata.

At that time, the Blessed One was the heroic lion among humankind, aspiring toward omniscience, his countenance serene and gracious. None could equal the merit issuing from his throat. Among his meritorious qualities of the Buddha-Dharma were the four bases of spiritual power.

His speech was exceedingly lucid and entirely free from harsh words. His body was upright and his mind correct; all forms of knowledge were complete within him. His eyes were the root and source of purity.

He discerned all dharmas and extolled meritorious qualities. Even the wise found him difficult to comprehend. Like a rain of ambrosia, he could hardly be obstructed or destroyed.

Fully endowed with the ten powers, he courageously surpassed all. Knowing clearly the inclinations of every person, he came to rescue them. Great loving-kindness and compassion, meditation, liberation, and the four immeasurables were never deficient in him.

Nor did he bear the scent of sensual desire. He contemplated his food before eating. Having attained fearlessness, he subdued other assemblies.

He was like a lion, the king of beasts: when it utters its roar, all who hear it scatter and flee. Those in caves run deeper into caves; those in holes run deeper into holes; birds take flight through the sky. So too is it in this matter.

When ordinary people hear the word “impermanence,” because they delight in longevity, they all become fearful and ceaselessly flee into the view of a self. Just as dragons and elephants, upon hearing a lion’s roar, are suddenly terrified and may snap their reins and chains and flee, so too are sentient beings who cling to long life. Even the devas of the form realm are likewise: when they hear the teaching on impermanence, they remain attached to the flavors in which they delight, and all harbor this mind of craving and attachment.

At that time, the Blessed One was a lion, the king of beasts. His mind was utterly fearless. Having attained the fruit of the path, he never regressed. All who saw him rejoiced. He had attained wondrous serenity and insight, and those who knew his merit were free from delusion.

He then spoke this verse:

– Just as when the lion roars,

All who hear it are startled,

With wisdom he discerns all dharmas,

Each having its own distinct name.

Where fear and terror arise,

The Buddha’s merit cannot be expressed.

Therefore I bow before the Lion,

The Lion who is King of kings.

At that time, the Blessed One was the mighty elephant among humankind, entirely endowed with all wisdom. Every part of his person corresponded to his head. This is called the head of wisdom.

From wisdom comes mindfulness, and mindfulness is the head. Relying upon serenity and insight as his belly, and employing cessation and liberation, he demonstrated that his training had no teacher. He naturally attained complete fulfillment.

Taking the faculty of faith as the wondrous Dharma, he bound himself with the power of faith and thus possessed such strength. Taking pure moral restraint as his tusks and claws, he eliminated the evil destinies. Taking shame and moral dread as riches, his body thereby became wondrous and subtle.

His body of Buddha-Dharma pervaded everywhere. Without any intention to cause harm, he cultivated the holy life, reached the ultimate source, sought skillful means, and advanced courageously without retreating. In every lifetime he was wondrous, and no one surpassed his merit.

Like Mount Anming, he cultivated meditation and concentration. Like a sharp blade, his factors of awakening were sovereign. In the seven peaceful stations, he cultivated all dharmas as impermanent, suffering, and empty, and all were entirely without self.

Nirvana is cessation and purity; he had practiced it like ambrosia. Possessing the ten powers and great might, he brought joy to all who saw him. He had destroyed the nature of pride and attained the fruit of liberation.

Having relied upon ambrosia, he no longer calculated or clung to the food originally prepared, but partook of the ambrosial food of liberation. Just as ambrosia brings benefit and nourishment, he eliminated all impurities; when he obtained food, he did not store it. Because throughout ninety-one kalpas he had skillfully subdued himself, he now possessed this concentrated mind, free from every disturbance.

He then spoke this verse:

– Serene and gracious, without confused perceptions,

His concentrated mind is utterly pure.

I bow before the one of immeasurable merit,

The Lord of elephants, the Hero among humans.

He is the virtuous one among sentient beings,

Who has destroyed all appearances of form.

His eyes are pure and free from dust;

I bow before the supremely awakened one.

The Samyaksambuddha possessed such merit, such self-awakened knowledge, such profound subtlety and wonder, and such incomparable qualities. Inwardly, he awakened to all dharmas by himself.

Suppose, however, that someone slandered him. That person might possess a nature of sound together with corresponding qualities, with some remainder, as when someone says:

– “There are renunciants or Brahmins who are intelligent and endowed with exceptional wisdom, whether in the heavens, whether Maras or devas of the desire realm, or Brahmas in the subtle form realm, who teach the Dharma in this manner. Yet I do not see their marks, nor do I see causes and conditions such as they describe. Or perhaps their features are not seen. Why, then, are they not perfectly and completely awakened? It is also said that when they are seen teaching the Dharma, they reach a secure place and delight there by themselves. They are perfectly and completely awakened, have likewise reached fearlessness, and resemble other unattached ones.” This is explained extensively in the sutras. The Blessed One is exceedingly wondrous, unattached to the unmoved state and free from all designations, and he is turning the pure Dharma wheel. The pure Blessed One is turning this Dharma. It is the Noble Eightfold Path.

+ Where should the Dharma be turned?

It may be said: within this very assembly, he turns the wondrous Dharma; within this very assembly, he roars the lion’s roar without fear. It is further said: “Because he wished to subdue that assembly, he first became fearless.”

+ Second, the outflows have not yet been exhausted. What does this mean?

– It means that within the obstruction of the outflows there are various fears; alternatively, one may be fully endowed with the knowledge of their abandonment.

This is the second and third time that I have taught the Dharma of the path. What does this mean?

– Such is the truth, sought for the sake of sentient beings. He spoke thus: Here the inner ayatanas are established; in the third and fourth there is bondage. There are ten matters. Whoever has practiced is fearless before everyone. Another may lack a reverent mind and thus lack proper deportment; therefore, amid the great assembly, he harbors fear. Though he may give rise to a reverent mind, possess clear wisdom in accordance with reality, and have proper deportment, he still has fear. Although he is reverent toward everyone and is fearless before them, he remains ignorant of the meaning of the teachings. Though he has a mind of service and respectfully makes offerings, he does not practice continually. Though he practices, he has not done so for long, and thus he still has fear. Though a person may have practiced for a long time, if his mind does not wish to attain the result quickly, he still has fear. Though he may wish to attain it quickly, he does not draw near, and therefore his mind remains apprehensive. Though he has drawn near, he does not sincerely take refuge, and thus his mind is still apprehensive. Though his intention relies upon what is wholesome, he himself does not possess that wholesomeness; therefore, amid the assembly, his mind is still fearful. Even if this intention pervades everywhere, if he lacks skillful means, then amid the assembly his mind is still fearful.

When the Blessed One was a bodhisattva, he honored his teachers and everyone else, and over the three realms he raised a firm jeweled parasol. From the time of Dipankara Buddha onward, until he attained Samyaksambuddhahood, throughout countless kalpas he was utterly pure, without blemish. There was no dark place unreached by the radiance of his light. Through that factor of awakening, he came to possess such a form and accomplished his work. By following that path, he brought it to completion over ninety-one kalpas.

At that time, the Blessed One had attained his title. Having given rise to such surpassing wisdom, he became a Buddha and was endowed with wisdom. His mind had awakened, and by relying upon that wholesome intention, he accomplished everything. His mind clung to nothing whatsoever. He was foremost among the undefiled and harbored no fear. Therefore, the Blessed One ever abided thus and constantly entered samadhi. Among those possessing wisdom, his wisdom was supreme; among beings in the world, he surpassed them all. Observing in this way, whenever anyone challenged him with questions, he never hesitated and possessed complete command of words with which to reply.

He then spoke this verse:

– His body is like the lion king

About to enter the pleasure garden;

All the myriad beasts are terrified

And flee eastward and westward.

Thus is the Unattached One,

Courageous before everyone;

He delights not in the root of samsara,

But delivers humans and devas through the Dharma.

At that time, the Blessed One contemplated the entire world as being like plants and trees. How is this analogy to be examined?

The first category has five modes, resembling external plants and trees. How are there five kinds among them? It is further said:

– How do those trees successively depend upon one another and produce various bonds? The truth of suffering has been severed. Externally, five kinds of modes also arise. Contemplate the ground from which that suffering arises: all of it arises in dependence upon external things. How, then, does it arise internally? It is said in one place: “With regard to the domain of inner consciousness... there is such contemplation. Thus, while abiding externally, the various kinds immediately arise.” Some maintain: “Just as the sun and moon appear without radiance, each depends upon the other.” Elsewhere it is maintained: “Arising also depends upon the external.” What does this mean? - The answer is: “At this very moment, if things did not depend upon one another for nourishment, they might be swept away by water, burned by fire, their forms placed securely, or blown by the wind. Just as the earth produces plants and trees, which come and go according to the wind, everything therein is clearly known. When the wind within the body touches the ear, hearing occurs, and at that moment it can also be cognized.” It is said:

– This is something smooth and subtle; if one firmly relies upon the external, would that person not be wise?

– Such confused perceptions, whether arising from external fruits or otherwise, are all contemplated as external conditions for the internal.

It is said in one place: - None of these involves thinking about perceptions of form; one does not contemplate in that manner. It is like contemplating the four great elements. All such objects are contemplated.

Or one may contemplate how many results arise from a single result of eye-consciousness. Because consciousness comes first, there is disintegration; this is what is said concerning it. Externally, too, many results are produced.

It is like a color that is half blue and half yellow, or like a tree that, from a single root, produces many fruits and tubers. In autumn it bears no fruit, or else it produces according to the season. The arising and ceasing of the tree are also like this.

The body itself is the root, and from the root arise branches and leaves. It is like the object of samadhi. Therefore, the result produced by consciousness is primary.

Knowing and discerning in this way, take the eye as analogous to that tree. If eye-consciousness encompasses form, and its root is form, how is it established?

– It is as has been stated concerning contemplation. Through contemplation, one immediately perceives the subtle and wondrous. It manifests in this way. At the very moment it appears, the seed is produced; it gradually grows, and even as it arises it becomes a fruit. Just as a tree withers according to the season, the fruit of that tree has no causal basis... for there to be fruit. This is due to the defilement of the mind; thus it is explained in this context. Eye-consciousness knows everything clearly, and this is said concerning that very moment, not an intervening period. Just as that form arises conditioned by that fruit, so, conditioned by mind-consciousness, there is that tree of samsara. Eye-consciousness takes the lead; this is what is said herein. Just as an embryo gradually grows and eye-consciousness arises there, so there is eye-consciousness; this is what is stated in this context. It is not precisely within eye-consciousness itself. If death occurs during that intervening period, there is no bodily faculty, and thus the eye faculty cannot be produced. Why is this? - Perhaps the external does not depend upon the root of the fruit of the faculty, or perhaps the fruit shares the same image. Why, then, is it said there... All the bodily faculties, because the past did not rely upon the absence of faculties, undergo disintegration like the roots, fruits, and plants.

There is also this understanding: Externally there are no sentient beings, but internally there are sentient beings. This being said, how can beings possessing sentient perception have actual fruit? - It is like external flowers and fruits. The fruit planted here is likewise so. Therefore, whether sentient or sharing the same sentience, the actual fruit therein is unobstructed.

+ What is meant by presently possessing mindfulness? - This is stated in the sutra; what does it mean? - In some places it is said that there is no abiding place there?

The answer is:

– Just as that one has no location, purity immediately arises. Because the external does not disintegrate, that cause and condition immediately exists. This is what is stated in the sutra. Those four great elements are representations; as a basis of reliance, they possess fruit. This is not so. It is, furthermore, an object of knowledge, while deeds performed externally do not become manifest. It is like something possessed internally that has not arrived and is therefore called a tree. If it has arrived, it is not called a tree. This is what is stated in the sutra.

Why does the earth there not decay? The earth there also has no warmth. If one relies upon that existence, then existence has the characteristic of solidity; when the wind blows upon it, this can immediately be known.

It is the same here. Yet externally there are medicinal herbs, plants, and trees that are subject to impermanence, severance, and decay. One should constantly contemplate in this way.

The conditions of impermanence, suffering, emptiness, and non-self are likewise so. Yet external emptiness has no existence; sentient beings are also thus. Just as there is no self, so too is inward contemplation; how much more so when within there arises the perception of an interior.

All of these are external. Just as a seed, upon becoming moist, produces a tree, so it is here. According to what has been taught, body and mind depend upon dharmas, moving back and forth and pervading everywhere.

Yet here there is no basis of dependence at all. Just as life span depends upon warmth, the life faculty, and consciousness, so it is here: there is neither beginning nor end.

– Contemplate the ultimate nature of sentient beings,

Outwardly extending even to plants and trees:

Truly empty, without any real fruit.

One should discern the dharmas.

They are inherently subject to decay;

Contemplate the body and all the rest,

To extinguish defilements and fetters,

Until even the five faculties are no more.

At that time, the Venerable Mahakasyapa, diligent in the practice of austerities, had grown weary of the body. He delighted in secluded contemplation, tended the fire without negligence, and was surrounded by his assembly. His sanghati robe was torn, and his hair and fingernails were very long.

His faculties were fully matured, and inwardly he had subdued lust. As he walked back and forth in meditation, whatever he contemplated he understood clearly. He delighted in tranquil places, and his renown spread afar.

Thus the Venerable One possessed a heart of great loving-kindness and compassion, surpassing the other venerable elders, and was honored by humans and devas. He was a great field of merit, so people revered and paid homage to him all the more. All who encountered hardship were delivered by him and enabled to cross beyond birth and death.

He proclaimed the characteristics of the Dharma, manifested joy, and protected and sheltered sentient beings no differently than parents care for their children. Steadfast in making offerings, like an immovable mountain, and filled with exultant joy, the Venerable One wished to behold the virtues of the Tathagata. Desiring to dwell alone in a peaceful and secluded place, he went to the Blessed One, delighting in hearing wondrous Dharma.

He bowed his head at the Blessed One’s feet and sat to one side.

The Blessed One then wished to praise the virtue of having few desires and said to the Venerable Mahakasyapa:

“Kasyapa, your body is now aged. You are advanced in years and no longer as strong as when you were young. Your elder’s body can no longer endure as before and is gradually declining; your vigor of mind is no longer what it was. Yet you do not wear the heavy, well-sewn robes offered to you. Perhaps your body can no longer bear heavy robes now, for you are exceedingly old. When householders bring robes to offer you, you should accept them.”

At that time, the Venerable Mahakasyapa, filled with reverence for the Tathagata and regarding all dharmas with due respect, rose from his seat, knelt upright, and addressed the Blessed One:

“Birth and death have continued for a long time, and all their meanings are unreal. Receiving this pleasure and suffering, my heart is constantly sorrowful and anxious. I do not delight in visiting the homes of noble householders.

I prefer to dwell in empty and tranquil places—one of the twelve dhutanga practices—and I praise the virtue of seclusion. I myself have few desires, and I also praise the virtue of having few desires. May the Blessed One and all the devas bear witness: whether or not I possess strength in regard to the fruit of this present life, I receive all of it upon the crown of my head with reverence.

How much more so today, when my body is free from lust, anger, and delusion, when pride has been utterly exhausted, when I am pure and stainless, having departed from the world and no longer corresponding with worldly things. Having attained such qualities, why should I now cast aside these coarse and inferior robes?”

The Blessed One said:

“That is the reason why…” This is explained extensively in the sutra.

The Venerable Mahakasyapa then said:

“For two reasons I dwell in secluded places and speak in praise of the virtue of seclusion: I wish to attain joy in the present Dharma, and for the sake of people in future generations, I wish to illuminate and spread such virtues. For these reasons, I diligently cultivate austerities.”

The Blessed One said:

“Excellent, excellent, Mahakasyapa! You should always delight in secluded dwelling.” This is explained extensively in the sutra.

He then spoke this verse:

– What person has attained such mastery,

A disciple practicing austerities,

Pure and free from afflictions,

Like the bright moon amid the stars?

As there is now no doubt,

This person of great virtue

Should preserve the true Dharma

And utterly remove all impurities.

At that time, the Venerable Sariputra relied upon exceedingly profound and boundless wisdom, like the great ocean without a shore. He was fully capable of debating doctrines with followers of other teachings and subdued them all. He extolled wholesome dharmas without causing offense to his opponents. He had attained liberation from sensual desire; his mind clearly understood birth and death, and he had brought to an end the causes of transmigration through the various destinies. He then went to the Blessed One, bowed his head at the Blessed One’s feet, and said:

“The thought that has arisen in me is entirely firm and resolute. I have stayed in various places among adherents of non-Buddhist and heterodox teachings. Now I have come here wishing to drink the nectar of immortality and remove every bondage. My mind is also not attached to my own dwelling place. The Blessed One has expounded this meaning for me in order to remove calamity, suffering, and distress. After the Blessed One expounds such a meaning, ordinary people are filled with sorrow, and trainees are also filled with sorrow; yet all those who are free from doubt wish to hear it.”

The Blessed One reflected for a moment and then said to the Venerable Sariputra:

“All these formations are conditioned.”

The Venerable Sariputra always delighted in dwelling in empty and secluded places and rejoiced in the Dharma. He bowed reverently to the Dharma, circumambulated three times, and then stood upright, gazing upon the body of the Tathagata. He afterward went to the village of Nalanda, spread grass upon the ground, and entered the Lion’s Invigorating Samadhi. Having entered this concentration, through skillful means and while remaining in the presence of the Tathagata, he entered nirvana at that very place.

At that time, the novice Cunda, who always supplied the Venerable Sariputra with necessities, had accompanied him in turning the noble Dharma wheel and carrying out the Buddha’s work. Sariputra was the foremost among the sravakas, and there was no one in the world who did not make offerings to him. Cunda brought the Venerable Sariputra’s alms bowl and three Dharma robes as offerings to the Blessed One and the Venerable Ananda. Upon arriving, he said to the Venerable Ananda:

“The master whom I revered has now passed into cessation!”

The Venerable Ananda asked the novice Cunda:

“Who was your master? What was his name?”

He replied:

“The master whom I revered was named Upatissa. He has now attained parinirvana. He was none other than the Venerable Sariputra.”

When the Venerable Ananda heard these words, he was filled with sorrow. Enshrouded in the net of delusion and overwhelmed by loving remembrance of the Venerable Sariputra, he lost all awareness. After grieving in this way for a time, he led the novice Cunda to the Blessed One and fully reported the foregoing to him, saying:

“Today my body is afflicted with pain because I have heard that the Venerable Sariputra has entered parinirvana.” This is explained extensively in the sutra.

The Blessed One said:

“Did he take the aggregate of moral discipline away with him? Did he also take away the Dharma that I awakened to? These are the four foundations of mindfulness.” This is explained extensively in the sutra. “Nevertheless, Ananda, formations cannot be preserved for long; they must all decay. Ananda, formations are impermanent and do not abide forever. Yet for this reason one should not fail to contemplate wholesome conduct.”

Ānanda, conditioned phenomena are not to be relied upon.

Ānanda, they give rise to suffering and pleasure and harbor inverted views. Ānanda, conditioned phenomena are non-self and cannot be controlled at will. Ānanda, conditioned phenomena are difficult to relinquish, and one constantly receives instruction concerning existence. Ānanda, conditioned phenomena are fraught with danger and are all empty and quiescent. Ānanda, one should quickly distance oneself from conditioned phenomena, for they give rise to perceptions of suffering and pleasure.

At that time, the Blessed One said to the novice Cunda:

“Place the belongings of the Venerable Śāriputra in my hand.”

The novice Cunda then presented them to the Tathagata.

The Blessed One extended his exceedingly soft, golden-hued arm and received them. The Blessed One then received the venerable one’s relics, which were utterly pure and without blemish. With a joyful heart, delightful to all who beheld him, he placed them in a secluded place.

The Blessed One then said to the bhikshus:

“Bhikshus, pay homage to the relics of the Venerable Śāriputra and offer praises yourselves. The venerable one’s renown spread far and wide; he was the most supremely wondrous among the śrāvakas. Only this one thing remains; everything else has vanished.

All sentient beings desire that happiness. The venerable one manifested supernormal powers to dispel defilement and turbidity. He also possessed that radiance, which pervaded everywhere.

If that form were still present, you should pay homage to the venerable one’s wisdom. He possessed a name that filled all worlds. This was the Venerable Śāriputra, whose body was sovereign throughout the three realms and who was imbued with a wholesome fragrance.

Therefore, you should pay homage to one endowed with such merit. The venerable one manifested light for the world and possessed abundant merit. You should train in liberation so that you may reach the other shore.”

At that time, the Blessed One was also about to relinquish his lifespan.

Then the great earth shook violently, and thunder and lightning arose in the four directions. Devas crowded throughout the sky, singing and playing music. A great radiance appeared, illuminating every place without exception. Clouds and mist covered heaven and earth, causing even blazing fires to give no light. A proclamation was heard:

“All wise people should embrace cessation.”

Early that morning, the Venerable Ānanda rose from his seat and went to the Blessed One. Bowing his head and face at the Blessed One’s feet, he stood to one side and asked:

“What causes the earth to shake so violently while the Blessed One’s mind remains unmoved?”

The Blessed One replied:

“Ānanda, there are eight causes that make the earth shake violently.

“Furthermore, Ānanda, when the foremost śrāvaka disciple enters parinirvana, and when the Tathagata is also about to enter parinirvana, such auspicious portents appear.”

The Venerable Ānanda addressed the Buddha:

“Will the Blessed One also relinquish his lifespan today?”

The Blessed One replied:

“Yes, Ānanda, I too shall relinquish my lifespan.”

The Venerable Ānanda then threw himself upon the ground. This is explained extensively in the sutras. He addressed the Blessed One:

“I myself heard these words spoken from the Tathagata’s golden mouth:

“‘If bhikshus cultivate the four dhyānas and bases of supernormal power, they can remain in the world for a kalpa or even for innumerable kalpas.’ This is explained extensively in the sutras.”

The Blessed One’s mind remained unmoved, and he spoke these words of instruction:

“What do you think, Ānanda? Did I not inform you two or three times already?”

The Venerable Ānanda knew that the Blessed One never spoke contradictory words, and so he remained standing in silence. Just as a boat on the great ocean, if wrecked, can have no means of reaching the other shore, he addressed the Blessed One:

“From the time of the Blessed One Kāśyapa until now, all the people within the domain of that Samyaksaṃbuddha attained accomplishment. In the Tathagata’s domain today, you have practiced with the utmost diligence and hardship, vigor, and immeasurable generosity. Yet the lifespans of sentient beings today are short, and the work of teaching and transforming them has still not been completed.”

The Blessed One then said:

“What would you now do to bring peace and prosperity to the world, free from fear, suffering, and calamity? When a Dharma king appears in the world, a wheel-turning sage-king teaches and transforms beings through the Dharma. The trees and medicinal plants are beyond counting, and all those in prisons and confinement are released. Or again, where there are cauldrons of boiling water in the world, when a wheel-turning sage-king appears, all those imprisoned and confined are liberated and no longer subjected to suffering and distress. He shows loving kindness toward all sentient beings.

“What does it mean to say that he shows loving kindness toward all sentient beings?”

The Venerable Ānanda addressed the Blessed One:

“The Dharma king is foremost. When he appears in the world, he can liberate from suffering all those who encounter danger, distress, and anguish.”

The Buddha said:

“Ānanda, just as a wheel-turning sage-king appears in an age of peace, so too was it when the Buddha Kāśyapa appeared in the world. Even those held in secure prisons were all delivered and liberated. Ānanda, my present lifespan is very short. I appeared in the world among sentient beings who are like people born during a kalpa of swords. In this evil kalpa, their fetters are deep and strong, and they cannot yet free themselves from them. They rely upon various wrong views and possess the fetters of wrong views. Because of unlawful desire, the fetter of desire exists among these sentient beings, and thus all such things arise. Because this is an evil and defiled age, only a few can be taught and transformed. Therefore, these sentient beings must diligently cultivate this practice.

“Ānanda, before I attained the Way, I was once a monkey. Sparing neither body nor life, I caused all my kindred to be delivered and liberated; not one failed to be delivered.

“Furthermore, long ago, when I was a lion, I delivered and liberated a caravan of merchants as they passed through a perilous road. This was because I had long cultivated the holy life.

“Now, Ānanda, in every realm into which I have been born, there has been no sentient being whom I did not save and deliver.

“Ānanda, on another occasion, I assumed a human body in the land of Magadha and rescued everyone.

“Again, when I was a blue magpie, I delivered and liberated countless merchants.

“I also became a Great Seer and delivered and liberated countless Brahmā devas. When I was only eight years old, I made a vow and my resolve never regressed. Wearing a garment of grass, I diligently cultivated ascetic practices in a secluded and tranquil place, and all were protected and sustained. What do you think, Ānanda? For all under heaven in this deluded age, I brought down a rain of Dharma. At that time, Śakra, Lord of the Devas, caused rain to fall.

“Ānanda, even before I was born, I loved sentient beings as an only child.

“Furthermore, Ānanda, for the sake of sentient beings, throughout one kalpa I underwent the sufferings of hell in their place. For the sake of sentient beings, I endured such suffering.

“Furthermore, Ānanda, although my present body was born of father and mother, no enemy can harm it. My body is the Vajra Samādhi, which distinctly comprehends the various samādhis. After my nirvana, if anyone makes offerings to even a relic as small as a mustard seed, that person’s merit will be boundless.”

He then spoke this verse:

“From the moment he first formed the resolve,

His deeds have been foremost.

He is the supreme person;

Who could ever equal him?

Whether parents, wife, or children,

In this life they may act freely,

But when life ends, the body is cast aside.”

“Ānanda, now go on behalf of the Tathagata to the twin sāla trees.” This is explained extensively in the sutras.

The Venerable Ānanda, obeying the Buddha’s instruction, then thought:

“Will the Blessed One truly enter nirvana today?”

The Venerable One was immediately overcome with sorrow, yet he dared not disobey the Buddha’s instruction. Fearfully, he went between those trees. All this was due to the pursuit of causes from former lives, and thus he had to endure such suffering. He wished to express what was in his mind, yet hesitated, wondering how he might present the matter. He then addressed the Blessed One:

– I have finished the task.

The Blessed One then proceeded to that place. As the Blessed One raised his foot to depart, the mind of the Venerable Ananda burned with anguish, and this thought arose in him:

– Is this an illusory dream, or is it real?

After pondering and wavering in this way, the Venerable One returned to right mindfulness. This is what is called impermanence. Sentient beings revolve in samsara and cannot escape this calamity.

The Blessed One then slowly proceeded between the twin sala trees. Throughout the space there, devas filled the sky. Some sang and played music, their countenances unchanged. Others wept and shed tears, while countless hosts of asuras were present. They placed their hopes in the teaching and revered the teaching.

They then spoke this verse:

– Foremost among the honored ones,

For the sake of every kind of sentient being,

Your Dharma likewise is unsurpassed;

Now You are about to enter cessation.

The Blessed One then went and sat between the twin sala trees. There the devas said to one another:

– In this troubled and disorderly world, the Omniscient One is about to enter cessation. Why does He abandon all the people and enter cessation?

They then spoke this verse:

– Whoever, for the wondrous truth,

Bestows the flavor of ambrosia—

You possess this power,

Yet now must enter cessation.

Like a vajra wheel,

Praised by all the people:

A wheel may be destroyed,

But the Blessed One is difficult to harm.

There, He devoted Himself wholeheartedly to contemplation of impermanence, with a strength of diligence that could not be destroyed. All the young men were subject to impermanence. Even the Buddhas, the Blessed Ones, enter cessation; this calamity brings the greatest anguish. Then this verse was spoken:

– One must contemplate carefully:

Material forms must revolve and change;

Bound by objects of pleasure,

One undergoes every kind of suffering.

Among them, someone spoke this verse:

– At the beginning, birth is difficult;

Through the skandhas, designation comes to be.

If there is no birth, there is no destruction;

Who can escape this calamity?

Among them, someone spoke this verse; thus does impermanence arise:

– At the first awakening,

Every mindfulness was perfected.

Though You possess such a form,

The Buddhas do not abide forever.

What karma should we cultivate today?

The Blessed One then delivered this teaching for the final time. Therefore, one must diligently cultivate the mind. Even the supreme field of merit cannot retain this physical body, yet one should bring forth a joyful mind.

At that time, in the Sala Grove, all the devas bowed their heads at the feet of the Blessed One and scattered innumerable mandarava flowers. They all wept and shed tears, then spoke this verse:

– Whoever contemplates the Tathagata,

Never indolent by day or night,

Sees that when He is about to enter cessation,

He relinquishes the body of four great elements.

Patient endurance is Your virtue;

You have never departed from the true Dharma.

Having crossed the sea of birth and death,

You must now relinquish the skandhas and ayatanas.

When the Blessed One was about to enter nirvana, He told the bhikkhus:

– Bhikkhus, whoever has any doubt should come and ask at once. All conditioned phenomena, without exception, are neither pure nor permanent. Why is this so? Venerable Anuruddha, is it true that the Blessed One is entering nirvana?

At that time, the Buddha’s attendants and vajra warriors stood behind the Tathagata and observed His countenance, sinews, bones, and every part of His body. All remained firm and capable of enduring; He also appeared to retain the strength to teach the wondrous Dharma. They wept and spoke this verse:

– Stainless and without blemish,

Who will now protect the world?

Like the color of burnished gold,

You must now relinquish this body.

Just as in the world,

Old age must end in death,

Sakyamuni of the Sakya clan

Enters eternal quiescence, beyond perception.

Among them, someone said:

– Enough, enough! Do not speak such words.

With hearts filled with anguish, they then said:

– We ourselves remember when the Blessed One descended in spirit from Tusita Heaven and was born into the human world. We remember that tens of millions of devas accompanied Him. Through His merit, they all wore blue garments and possessed awe-inspiring spiritual power. Therefore, no force could harm Him, and there were five hundred non-retrogressing ones. There were also twelve great spirit-kings whom all who saw were terrified of, and all wished to come and guard the Tathagata.

Having reflected in this way, they further said:

– Every limb of the Tathagata emitted a harmonious and radiant light, and He told us: “Command the devas as follows: ‘Tell the world-protecting spirits to come here.’” Thereupon they said:

– We rejoiced in attending upon and making offerings to Him while He was still in the womb, never leaving Him even in dreams. We are firmly attached to the sentient beings of this life; therefore, there are perceptions of suffering and pleasure, perceptions of father and mother, and the perception that all the world is unsurpassed and wondrous because it was fashioned by the World-Protectors. There is the perception of brothers; because offerings from the faithful are received, there is the perception of a field of merit. Because the mind is not deviant, there is the perception of restraint. Because beings are swept away by desire, there is the perception of a helmsman. Because He cannot be apprehended, there is the perception of a treasure; because of great loving-kindness and compassion, there is the perception of one who shelters the world. My vajra body today cannot be shattered into a hundred fragments.

Elsewhere it was said: “This body will certainly receive its karmic fruit. Why is that? Because it has made offerings to the Tathagata.”

The Vajrapani warrior then said:

– How can this be? When the Crown Prince rode in a carriage out of the city, those who, upon returning, went without food for seven days were born in the Heaven of the Thirty-three. How much more so for us now, who venerate and obey the Tathagata’s teachings, taking them into our ears and then reciting them, studying them all, and liberating immeasurable sentient beings! If there is also an ocean of jewels, should we not seek it?

At that time, two noble sages among the Vajrapani warriors discoursed in verse:

– There, in the realm of the Dragon Spirit,

Vajrapani now appears upon the sea.

Why is there any need to protect

One who utters such a lion’s roar?

Having reflected, they spoke another verse:

– Like the profound depths of the sea,

No one surpasses Your virtue.

In the world You cultivated diligence;

Your great virtue has no shore.

At that time, the Blessed One turned the Dharma wheel in Varanasi. When He first turned the Dharma wheel, He brought benefit to a great many sentient beings. He spent the rains retreat there and benefited the king of Magadha.

The second, third, and fourth times, He taught the Dharma atop Vulture Peak. The fifth was at Vaisali. The sixth was on Mount Makula, where He taught His mother.

The seventh was in the Heaven of the Thirty-three. The eighth was in the realm of ghosts and spirits. The ninth was in the land of Kausambi.

The tenth was on Caitya Mountain. The eleventh was again in the realm of ghosts and spirits. The twelfth was at the secluded dwelling of Bhagadatta.

The thirteenth was again in the realm of ghosts and spirits. The fourteenth was at the place where the Buddha practiced, in Anathapindika’s Garden, Prince Jeta’s Grove, in the land of Sravasti. The fifteenth was in a village of the Sakya clan in the land of Kapilavastu.

The sixteenth was again in the land of Kapilavastu. The seventeenth was in Rajagrha. The eighteenth was again in Rajagrha.

The nineteenth was on Calika Mountain. The twentieth rains retreat was spent in Rajagrha. The twenty-first was again on Calika Mountain, in the realm of ghosts and spirits; He did not go elsewhere but remained there for four consecutive rains retreats.

For nineteen years, He did not go elsewhere but spent the rains retreats in the land of Sravasti. Thus, when the Tathagata spent His final rains retreat in the land of the Vajjis, He stayed in the village of Visala.

Thus the Blessed One had transcended the deep cavern of craving and desire. In former times, the Buddhas practiced the giving of wisdom, and their keen faculties were fully perfected. Their practices were complete. Those of gentle disposition and resolve were all liberated; next, those of middling faculties were liberated; then those of inferior faculties were liberated. He gradually enabled them to attain the fruit of stream-entry and also expounded the teaching to followers of other schools. After the Blessed One had liberated them all, he entered nirvana. At that time, these verses were spoken:

– Wishing to liberate followers of other schools,

The Greatly Awakened One is beyond compare.

Having awakened himself, he liberated others,

Never sinking into the cavernous abyss.

Passing through all kinds of joys,

He brought benefit to all at once.

They then gave rise to rejoicing

And all reached the other shore.

Thus, he was pure, without the slightest defilement. Wherever he was born, he always encountered favorable circumstances, and all his deeds were accomplished. He was free of every kind of arrogance, and all virtues were perfected.

Through that sphere, corresponding attainments were perfected. Through diligence, all that arose was perfected. Through rescuing beings and removing suffering and peril, attainment of the unconditioned was perfected.

If born into a noble household, his life as a householder was perfected. Through the subtle excellence of his physical form, his kindred were perfected. Because his deeds were complete, the unconditioned state was perfected.

Because there was proper measure, whatever he did was accomplished. Because he had cut off the various fetters, the conquest of defilements was perfected. Because he had set wholesome conduct and karma in motion, his vows were perfected.

Because he had planted virtues without ever transgressing, his deeds were perfected. Through perfection of deportment, all virtues of disciplined conduct were perfected. Through perfect exposition of the four foundations of mindfulness and deportment, discernment of verbal teachings and their spheres was perfected.

Through the perfection of initiative, wisdom, and gathering the assembly, he relinquished all modes of existence and perfected the three categories of precepts and complete disciplined conduct. Because his wisdom was single-minded and did not depend upon meditative absorption, samadhi was perfected. Through discerning that sphere in accordance with reality, wisdom was perfected.

Through cutting off the fetters, liberation was perfected. Through eliminating all delusion, the knowledge and wisdom of liberation were perfected. Through gathering all virtues, everything was perfected.

Having attained quiescence, serenity and insight were perfected. Therefore, I bow my head to the One Possessing the Ten Powers. At that time, these verses were spoken:

– Your form is inconceivable;

The Buddha has attained awakening.

All three times proclaim your praise;

The Sage has reached the other shore.

For you, worldly existence has ended,

Never again to arise or cease.

Great in wisdom, foremost in penetration,

You have attained mastery over all things.

It is said: One hundred years after the Tathagata’s nirvana, one endowed with supreme omniscience appeared in the world. In the city of Khi La Lê there was a king named A Thúc, whose awe-inspiring virtue towered aloft. He was no different from a king of the heavenly realm. The king possessed great majesty and unsurpassed intelligence and wisdom. He could debate with anyone and regarded the people as his own children. One evening, as the king was about to retire, he reflected:

– Now my aspiration has been fulfilled, and I seek nothing more. I should protect the people. What skillful means should I now employ? What deed should I perform, and what undertaking should I initiate so that the people of the world may benefit from my majestic virtue?

After reflecting in this way, the king went to sleep. In his dream, he heard these verses:

– The contemplation of reality is subtle and wondrous,

Revered throughout the three times.

Distribute his relics widely—

The relics of the Supreme One who passed into cessation.

Upon hearing these words, the king immediately awoke. When he had awakened, he exclaimed:

– Excellent are those beings

Who, after he had passed into cessation,

Transmitted the heavenly relics;

We must reverently bow before them.

Having heard this oral transmission with his own ears, the great king then summoned his ministers and the multitude and questioned them concerning its meaning:

– What should I use to transform and guide the people?

The ministers and the people all replied:

– Either make offerings to the Tathagata’s relics or perform sacrificial rites in worship of the heavenly deities.

The king then said:

– We should uphold this Dharma with words of utmost sincerity. Last night, in a dream, I heard those words and reflected that the Buddha’s relics are exceedingly precious. Therefore, in this life, we should protect the people of the world. We ourselves shall gain merit, beings shall also attain liberation, and the virtue will be immeasurable. We should conduct ourselves with dignity and benevolence, enabling everyone to behold the light. In my dream, I heard those words.

He then spoke these verses:

– If one hears that reverberating sound,

At the place of awakening, one naturally understands:

He is the Lion of the Shakyas;

One should make offerings to his relics.

The king then invited the bhikshus and questioned them concerning the matter above. The bhikshus said, “Instruct and guide them by means of the true Dharma.”

The king then said to the bhikshus:

– Worthy Ones, what you have said concerning the dream I beheld surely means that in a former life I planted roots of virtue.

The king then observed the eight-precept fast for eight days. Dressed entirely in white cloth, he had bells rung, drums sounded, music performed, zithers and psalteries played, drums beaten, conches blown, and various kinds of incense burned, while in the city of La Duyệt he sought to obtain the relics. The king heard that there was a golden book in that city. He was able to see the form of that book because, in a former life, he had practiced giving, and thus he now beheld it. (From the passage beginning, “The king heard,” these are the words of the bhikshus.)

After reflecting for a moment, the king said:

– This must certainly bring a wondrous karmic result. In truth, I wish to open the copper casket and see the writing within it.

The king then opened it and saw a golden book, as well as the writing inside the casket. (That book had been written by King A Xà Thế and contained the Buddha’s prophecy that King A Thúc would appear in the world.)

Upon witnessing this confirmation, the king read the text together with everyone:

“In the city of La Duyệt in the kingdom of Ma Kiệt, there was an elder named Ba La Mật Đa La. He had a son named Tỳ Xà Da Mật Đa La. A second elder, named Ba Tu Ba Đà La, had a son named Ba Tu Đạt Ma. The two sons of these two elders were playing at a crossroads. While they were playing, the elder’s son Tỳ Xà Da Mật Đa La became joyful at heart, scooped up a handful of earth, and offered it to the Buddha. He also formed the intention to assist those who joyfully aspired to perform that deed. One hundred years after the Tathagata enters nirvana, Tỳ Xà Da Mật Đa La will appear in the world. Through the virtue of offering earth to the Buddha, a king named A Thúc will be born into the Một Da lineage.”

When the king read this writing, he rejoiced and praised it as unprecedented. He therefore ordered his ministers to read the golden book together, and what they read was exactly the same as what the king had read. The prophecy stated: “You will govern all the people of this world, but you do not praise Ba Tu Bạt Ma.”

The king then exclaimed:

– Excellent! The great field of merit! By making only a small offering, one gains such immense virtue and becomes joyful at heart.

Elsewhere it is said:

– I shall take the relics from seven stupas and distribute them widely to transform the world.

Excellent indeed! At that time, the king was truly a person of unprecedented wisdom, who joyfully took my relics.

From the sky came the voice of a divine sage, who spoke these verses:

– One should give rise to a joyful mind;

The wholesome virtue is difficult to describe.

One should scatter virtue far and wide

And use the relics to teach and transform beings.

The heavenly king caused many kinds of flowers to rain down upon his relics.

The king then erected eighty-four thousand stupas, completing them all in a single day. At that time, the king said to his ministers:

– Thus did he possess the true teaching, praised by the world. After the Buddha had entered nirvana, he distributed the Buddha’s relics throughout the world. He was also free from all fetters, his body pure as refined gold and likewise as white as snow. Contemplating this earth, he never gave rise to evil. In the same way, he saw that this earth sheltered all living beings. In what he taught, his wisdom was unwavering. Dwelling in a cavern atop a lofty mountain, he was not without boundless measure—how much more so when presiding over all! The entire earth is a field of merit. The One Possessed of the Ten Powers contemplated the various kinds of sentient beings who had erected stupas and monasteries, without increase or decrease.

At that time, solely for the sake of all classes of beings, the relics of the Blessed One each gave rise to many discourses.

Then the king said:

– Just as the power of these innumerable Vajra Samadhis pulverizes the bones, thereby attaining relinquishment and peace, how may beings be delivered?

THE SUTRAS COMPILED BY THE BHIKSHU SANGHARAKSHA

END OF THE FINAL FASCICLE.