The Chapter on Medicines
Chapter Three

The Buddha, the Blessed One, was once staying in Kalandaka­nivāpa Bamboo Grove near Rājagṛha.

When Prince Ajātaśatru was enticed by Devadatta to kill his own father, who was a righteous Dharma king, and crown himself king, he began to perform a number of disrespectful acts toward the Blessed One [F.13.b] and set the elephant Dhanapālaka122 and a fierce dog on the Blessed One in order to kill him.

His mother, Vaidehī, told him, “My son, do not perform disrespectful acts toward the Blessed One. Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One will leave Rājagṛha, which is bound to be a loss for us. Thanks to the Blessed One’s power, the people of the countries of Aṅga and Magadha have been rich and enjoyed themselves.”123

In an agitated state of mind, he replied, “Will a country where the Blessed One is not staying become ruined and uninhabited?” All his mother’s attempts to stop him were in vain.

The Blessed One thought, “Since this Prince Ajātaśatru has performed a number of nonmeritorious acts, now is not a good time for me to establish him in rootless faith.124 Therefore I shall go to Śrāvastī.” Thereupon the Blessed One, with the community of disciples, traveled toward Śrāvastī. In due course, he arrived in Śrāvastī and stayed in the Jetavana, in the Park of Anāthapiṇḍada near Śrāvastī.

Neighboring minor kings heard that since Ajātaśatru had performed disrespectful acts toward the Blessed One, the Blessed One had become concerned about such disrespectful acts, left Rājagṛha, and arrived in Śrāvastī. They thought, “For the time being, that sinful king, after having killed his father who was a righteous Dharma king, is not content and has performed disrespectful acts toward the Blessed One, who is venerated by gods, asuras, and humans. Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One left Rājagṛha and arrived in Śrāvastī. Therefore, by whatever means, we shall dethrone him.”

They sent messengers to each other and unified their efforts, prepared an army consisting of four divisions, and set off for Rājagṛha with an elephant division, [F.14.a] a horse division, a chariot division, and an infantry division. They damaged the crops and camped around the city.

The nāga king Apalāla also damaged other crops by causing hail. Because the five hundred hot springs, fountains, lakes, and ponds had dried up, there was a famine. The rest of the water supply was polluted with poison by the neighboring minor kings. Then, as if throwing ash on the wound of Ajātaśatru, who could not bear his pain and was frightened, nonhuman beings took the opportunity to cause an epidemic, and then funeral biers jostled with one another. King Ajātaśatru, his mind confused by the hundreds of losses, was plunged into grief, resting his cheek on his hand. Vaidehī asked him, “My son, why are you plunged into grief?”

“Mother, I have suffered hundreds of losses.”

“My son, did I not once tell you, ‘Do not perform disrespectful acts toward the Blessed One. [B26] Since the buddhas, the blessed ones, are concerned about disrespectful acts, the Blessed One will leave Rājagṛha, which is bound to be a loss for us’? That’s why!”

“Mother, what should I do about it?”

“My son, beg the Blessed One for forgiveness.”

“Mother, I cannot go into the presence of the Blessed One.”

“My son, have you not heard that the buddhas, the blessed ones, accept being cut by an adze and being anointed with sandal paste as the same, and have abandoned anger and attachment? If one cut the Blessed One’s arm with an adze and anointed his other arm with gośīrṣacandana, the Blessed One would feel neither attachment nor anger toward him.”

Then King Ajātaśatru, son of Vaidehī, [F.14.b] ordered a man, “Go now to the Blessed One. When you arrive, bow low on my behalf until your forehead touches the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. Then say, ‘Honored One, this is a message from Ajātaśatru, the king of Magadha, son of Vaidehī: “Honored One, though there is a bad son, there is no bad father. So, may the Blessed One have compassion and come to Rājagṛha. If the Blessed One does not come, the city of Rājagṛha will soon be uninhabited, retaining only its name.” ’ ”

“Certainly, Your Majesty,” replied the man to Ajātaśatru, the king of Magadha, and departed.

The man in due course arrived in Śrāvastī and went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the man said to the Blessed One, “Honored One, King Ajātaśatru, son of Vaidehī, bows low until his forehead touches the Blessed One’s feet, and asks if the Blessed One is free from trouble, free from illness . . . and living in vigor and comfort.”

“I hope you and Ajātaśatru, the king of Magadha, son of Vaidehī, are living in comfort, too.”

“Honored One, this is a message from Ajātaśatru, the king of Magadha, son of Vaidehī: ‘Honored One, though there is a bad son, there is no bad father. So, may the Blessed One have compassion and come to Rājagṛha. If the Blessed One does not come, the city of Rājagṛha will soon be uninhabited, retaining only its name.’ ”

The Blessed One assented to the man by remaining silent. Then the man, knowing that the Blessed One had assented by remaining silent, [F.15.a] departed from the Blessed One’s presence.

Thereafter the Blessed One stayed in Śrāvastī as long as he wished, and then traveled toward Rājagṛha with the community of disciples. In due course, he arrived in the country of Magadha.

By the power of the Blessed One, the gods who send wind dried up the waters that had been polluted with poison. The gods who bring rain filled the land with water of the eight good qualities. The gods brought rain. The gods who have faith in the Buddha expelled the nonhuman beings from Rājagṛha and the epidemic ceased. When the neighboring minor kings heard that the Blessed One had come, they ended their siege of the city and left. Merchants displayed their merchandise. Each craftsman began to work. Merchants and caravan leaders living in each country began to enter Rājagṛha bringing their merchandise. The harvest became abundant. The great state of the Blessed One was proclaimed in wide streets, in small streets, at three-forked roads, and at crossroads. Non-Buddhist ascetics became timid. People were very pleased.

When Ajātaśatru, the king of Magadha, son of Vaidehī, heard that the Blessed One had come to the country of Magadha, he was pleased, he rejoiced, he was very pleased, he was highly pleased, and he felt happy. He instructed his ministers, “Sirs, today decorate the road for three and a half yojanas and beautify the cities for the sake of the Blessed One. In the whole city of Rājagṛha, remove the stones, pebbles, and gravel, sprinkle sandalwood water, and hang many silk tassels. Set out sweet-smelling censers [F.15.b] and set up parasols and banners. At various intervals make beautiful houses of flowers.”

“Certainly, Your Majesty,” replied the ministers to Ajātaśatru, the king of Magadha, son of Vaidehī, and they completed everything thoroughly.

Then Ajātaśatru, the king of Magadha, son of Vaidehī, with the majesty of a great king and the power of a great king, went to meet the Blessed One by himself along with his army of four divisions.

Then the Blessed One,125 who was self-controlled and followed by a self-controlled assembly, who was calm and followed by a calm assembly, who was peaceful and followed by a peaceful assembly, who was excellently self-controlled and followed by an excellently self-controlled assembly, who was an arhat and followed by an assembly of arhats, who was free from desire and followed by an assembly free from desire, who was beautiful and followed by a beautiful assembly, like a bull surrounded by bullocks, like an elephant surrounded by young elephants, like a lion surrounded by a pride of beasts, like a king of haṃsas surrounded by a flock of haṃsas, like a garuḍa surrounded by a flock of birds, like a brahmin surrounded by a group of his disciples, like an excellent physician surrounded by a group of patients, like a hero surrounded by a group of soldiers, like a guide surrounded by a group of visitors, like a caravan leader surrounded by a group of merchants, like a guild head surrounded by his kinsmen, like a minor king surrounded by a group of his ministers, like a wheel-turning king surrounded by his thousand sons, like the moon surrounded by the group of lunar mansions, like the sun surrounded by a thousand lights, like Dhṛtarāṣṭra surrounded by a group of gandharvas, like Virūḍhaka surrounded by a group of kumbhāṇḍas, like Virūpākṣa surrounded by a group of nāgas, like Vaiśravaṇa surrounded by a group of yakṣas, like Vemacitra surrounded by a group of asuras, like Śakra surrounded by the group of Thirty-Three Gods, [F.16.a] like Brahmā surrounded by a group of gods attendant on Brahmā, like the immovable ocean, like a rain cloud, like the best of elephants free from rutting, exhibiting an undisturbed manner and behavior because his senses were completely restrained, fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, beautiful like a moving mountain of jewels with a radiance surpassing a thousand suns, and having the ten powers, four types of self-confidence, three unshared applications of mindfulness, and great compassion, arrived at the city of Rājagṛha followed by a large community of monks, Ajātaśatru the king of Magadha and son of Vaidehī, and hundreds of thousands of gods.

At the moment the Blessed One entered Rājagṛha and, with a specific intention, placed his right foot on the threshold of the city gate, the great earth quaked in six ways. This great earth quaked, quaked furiously, and quaked absolutely furiously. It roared, roared furiously, and roared absolutely furiously. When the eastern side rose, the western side sank. When the western side rose, the eastern side sank. When the southern side rose, the northern side sank. When the northern side rose, the southern side sank. When the periphery rose, the middle sank. When the middle rose, the periphery sank. This whole world, along with the interstices between the worlds, was illuminated by a huge light. Gods beat drums in the air. Gods in the sky scattered divine flowers such as utpala, padma, kumuda, and puṇḍarīka; agaru powder, tagara powder, and powder from the tamāla leaf; divine mandārava flowers; [F.16.b] and garments. When the Blessed One came to the city, these wonders occurred. In addition, narrow places became wide, low places rose, and high places sank; elephants roared, horses roared, and bulls also roared; various musical instruments in houses sounded of their own accord without being struck; blind people could see, deaf people could hear, mute people could speak, and those who had other imperfect faculties gained the perfection of each faculty; and the drunk became sober, those who had taken poison recovered from the effect of the poison, those who were angry with each other became friendly, pregnant women bore their children safely, those who had been confined in prison were freed, and those who lacked property obtained property.

Having seen such prosperity, a lay brother spoke this verse:

Thereupon the Blessed One entered Rājagṛha and relieved the people. He then left Rājagṛha and entered the Bamboo Grove.

Then Ajātaśatru, the king of Magadha, son of Vaidehī, went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted Ajātaśatru, the king of Magadha, son of Vaidehī, [F.17.a] and was then silent. Ajātaśatru, the king of Magadha, son of Vaidehī, then praised and rejoiced in the words of the Blessed One. He rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of the requisites for three months, namely, robes, almsfood, bedding and seats, and medicines for the sick.”

The Blessed One gave his assent to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Then Ajātaśatru, the king of Magadha, son of Vaidehī, knowing that the Blessed One had assented by remaining silent, bowed low until his forehead touched the Blessed One’s feet, rose from his seat, and departed. The Blessed One with the community of monks was then provided by Ajātaśatru, the king of Magadha, son of Vaidehī, with the requisites, namely, robes, almsfood, bedding and seats, and medicines for the sick, for three months.

After that, the epidemic was eradicated by the gods who had faith in the Buddha; it left Rājagṛha but appeared in a place named Guṃjika. When it entered Vaiśālī, the people of Vaiśālī suffered from the epidemic and funeral biers jostled one another.

There was a brahmin in Vaiśālī named Tomara, who was the chief priest of the country. In a dream, a god living in Vaiśālī said:

After the night had passed, Tomara said to the people of the Licchavi clan in Vaiśālī, “Sirs, I dreamed such-and-such a dream.”

“Sirs, what should we do about it?” they wondered. “Whom shall we send as a messenger to the Blessed One?” They conferred with each other and said, “This chief priest Tomara is himself capable in everything and he loves us. We shall send him.” They said to him, “Go to the Blessed One. When you have arrived, bow low on our behalf until your forehead touches the Blessed One’s feet, and then ask if the Blessed One is free from trouble, free from illness . . . . Then say, ‘Honored One, this is a message from the people of Vaiśālī: “May the Blessed One come to Vaiśālī. If the Blessed One does not come to Vaiśālī, Vaiśālī will soon be uninhabited, retaining only its name.’ ”

“Sirs,” he said, “since Ajātaśatru, the king of Magadha, son of Vaidehī, has sought to do harm to you and been your enemy for many years, I am afraid he may do harm to me.”

They answered with this verse:

Thereupon the chief priest Tomara performed various rituals that bring good fortune, blessings, and well-being, and in due course arrived in Rājagṛha. After he was fully rested, he went to the Blessed One. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, and then sat down to one side. When he had sat down to one side, the chief priest Tomara [F.18.a] said to the Blessed One, “O Gautama, the people of Vaiśālī bow low until their foreheads touch the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, having no trouble, and living in vigor and comfort.”

“Tomara, I hope you and the people of Vaiśālī are living in comfort, too.”

“O Gautama, this is a message from the people of Vaiśālī: ‘May the Blessed One come to Vaiśālī. If the Blessed One does not come to Vaiśālī, Vaiśālī will soon be uninhabited, retaining only its name.’ ”

“Tomara,” replied the Blessed One, “together with the community of disciples, I am being provided with all the requisites for three months by Ajātaśatru, the king of Magadha, son of Vaidehī. So, ask the king for permission. If the king permits it, I shall go as you have asked.”

Tomara sent a message to the people of Vaiśālī that the Blessed One had spoken thus. The people of Vaiśālī returned a message: “Then you should go to Ajātaśatru, the king of Magadha, son of Vaidehī. When you arrive, ask on our behalf if Ajātaśatru, the king of Magadha, son of Vaidehī is free from trouble, free from illness, in good physical condition, healthy, having no trouble, and living in vigor and comfort. Then say this: ‘Your Majesty, please permit the Blessed One to come to Vaiśālī. If Your Majesty does not permit it, Vaiśālī will soon be uninhabited, retaining only its name.’ ”

Then the chief priest Tomara asked himself, “Should I first contact the king, or his ministers?” [F.18.b] He thought, “Some people say, ‘Do not make contact directly. You should contact those who help you contact the person.’ In short, I should contact the ministers.”

And so he did try to contact the ministers. The ministers then inquired of him, “O Chief Priest, for what business have you come?”

“Sirs,” he replied, “I came to ask His Majesty a favor for the Blessed One. Please help me.”

“Certainly. Come when we call you,” they said.

Thereupon they found an appropriate time and called him. The chief priest Tomara then went to Ajātaśatru, the king of Magadha, son of Vaidehī. When he arrived, he wished Ajātaśatru, the king of Magadha, son of Vaidehī, victory and long life and sat to one side. When he had sat to one side, the chief priest Tomara said to Ajātaśatru, the king of Magadha, son of Vaidehī, “Your Majesty, the people of Vaiśālī ask whether Your Majesty is free from trouble . . . .”

“Tomara, I hope you and the people of Vaiśālī are living in comfort, too.”

“Your Majesty, this is a message from the people of Vaiśālī: ‘Your Majesty, please permit the Blessed One to come to Vaiśālī. If Your Majesty does not permit it, Vaiśālī will soon be uninhabited, retaining only its name.’”

“Tomara,” said the king, “I have long thought, ‘Oh, why shouldn’t the land of Vaiśālī become uninhabited?’ If the land of Vaiśālī becomes uninhabited, it will happen that I obtain without difficulty the very thing for which I have hoped.”

When the king had spoken thus, Tomara departed. The ministers [F.19.a] said, “Your Majesty, does the Blessed One abandon any living being?”

“No, sirs, he does not.”

“Then Your Majesty is performing a disrespectful act toward the Blessed One. Whether Your Majesty permits the Blessed One or not, the Blessed One will go out of compassion for the beings in Vaiśālī.”

“Sirs, I did not know that,” said the king. “Call Tomara back, then.”

They called Tomara back and the king said to him, “Tomara, I promise I will permit the Blessed One to go. I will permit this if the people of Vaiśālī venerate and serve the Blessed One as I do.”

Tomara then sent a message to the people of Vaiśālī: “The king has spoken thus.”

The people said, “While the king has venerated and served the Blessed One only by himself, why would we, who are many, not do so?” They sent a message back: “Ask the Blessed One to come, and we will venerate and serve the Blessed One as a noble one more beautifully than the king did.” Tomara then informed the king of this.

Thereupon Ajātaśatru, the king of Magadha, son of Vaidehī, went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When he had sat down to one side, Ajātaśatru, the king of Magadha, son of Vaidehī, said to the Blessed One, “Honored One, I wish to provide the Blessed One together with the community of monks with the requisites, namely, robes, almsfood, bedding and seats, and medicines for the sick, throughout my life, [F.19.b] but the Blessed One will not permit it out of compassion for other beings. May the Blessed One then assent to my offer of a meal.”

The Blessed One assented to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Ajātaśatru, the king of Magadha, son of Vaidehī, knowing that the Blessed One had assented by remaining silent, rose from his seat, bowed low until his forehead touched the Blessed One’s feet, and departed.

Thereupon127 Ajātaśatru, the king of Magadha, son of Vaidehī, prepared a pure and fine meal during the night. The next morning he let the Blessed One know the time by messenger: “Honored One, the time has arrived. May the Blessed One know that the meal is ready.”

Knowing that the Blessed One had finished his meal and washed his hands and his bowl, the king held a golden pitcher and asked the Blessed One a favor: “Honored One, the Blessed One has converted a lot of wicked nāgas and wicked yakṣas. Honored One, this nāga king Apalāla has, for a long time, been hostile toward us who are not hostile, adversarial toward us who are not adversarial, and injurious to us who have not been injurious, and he wasted our crops that had just grown. May the Blessed One have compassion and excellently convert the nāga king Apalāla.”128

The Blessed One assented to Ajātaśatru, the king of Magadha, son of Vaidehī, by remaining silent. Thereupon the Blessed One assigned the rewards of the offerings to Ajātaśatru, the king of Magadha, son of Vaidehī, and departed. When he arrived at the monastery, the Blessed One sat on the seat prepared for him in front of the community of monks. When he had sat down, the Blessed One said to the venerable Ānanda,129 “Ānanda, let us go to convert the nāga king [F.20.a] Apalāla in the northern region. There are five advantages of the northern region. What are the five? There are abundant flowers; there are abundant fruits; there is abundant water; there is sufficient almsfood; and there are honest people.”130 When he had said this, the Blessed One entered the monastery to go into seclusion.

Thereupon Ajātaśatru, the king of Magadha, son of Vaidehī, ordered that the road from Rājagṛha to the Ganges and the cities in the country of Magadha all be cleaned: all the stones, pebbles, and gravel be removed; sandalwood water be sprinkled; sweet-smelling censers be set out; many silk tassels be hung; and at various intervals beautiful houses made of flowers be prepared. The people of the Licchavi clan in Vaiśālī had the road from the Ganges to Vaiśālī and the cities cleaned more beautifully than he did.

Then in the evening the Blessed One arose from his seclusion and said to the venerable Ānanda, “Ānanda, let us go to Nālandā.”

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.

Thereupon137 the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Pāṭali Village.”

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.

The Blessed One, traveling through the country of Magadha, then arrived in Pāṭali Village. He stayed at the Pāṭalaka Shrine in Pāṭali Village.

When the brahmins and householders in Pāṭali Village heard that the Blessed One, traveling through the country of Magadha, had arrived in Pāṭali Village and was staying at the Pāṭalaka Shrine, they met together, flocked together, left Pāṭali Village, and went to the Blessed One. When they had arrived, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down to one side, the Blessed One said to the brahmins and householders in Pāṭali Village,138 “Brahmins and householders, these five are the faults of being careless. What are the five?

“Brahmins and householders, because of living carelessly, you will lose many possessions. Brahmins and householders, it is the first fault of being careless that, because of living carelessly, you will lose many possessions.

“Brahmins and householders, because of living carelessly, also your sinfulness, infamy, and bad name and reputation will be known in all directions. Brahmins and householders, [F.23.a] it is the second fault of being careless that, because of living carelessly, your sinfulness, infamy, and bad name and reputation will be known in all directions.

“Brahmins and householders, because of living carelessly, also to whatever assemblies you go, namely, to an assembly of kṣatriyas, to an assembly of brahmins, to an assembly of householders, or to an assembly of śramaṇas, you will go to the assembly being nervous, unhappy, and frightened. Brahmins and householders, it is the third fault of being careless that, because of living carelessly, to whatever assemblies you go . . . being . . . frightened.

“Brahmins and householders, because of living carelessly, also you will die full of regret. Brahmins and householders, it is the fourth fault of being careless that, because of living carelessly, you will die full of regret.

“Brahmins and householders, because of living carelessly, also after dying in a certain body you will descend to the inferior states, inferior modes of existence, and be born in hell. Brahmins and householders, it is the fifth fault of being careless that, because of living carelessly, after dying in a certain body you will descend to inferior states, inferior modes of existence, and be born in hell.

“Brahmins and householders, these five are the benefits of being careful. What are the five?

“Brahmins and householders, because of living carefully, you will not lose many possessions. [F.23.b] Brahmins and householders, it is the first benefit of being careful that, because of living carefully, you will not lose many possessions.

“Brahmins and householders, because of living carefully, also your goodness, fame, and good name and reputation will be known in all directions. Brahmins and householders, it is the second benefit of being careful that, because of living carefully, your goodness, fame, and good name and reputation will be known in all directions.

“Brahmins and householders, because of living carefully, also to whatever assemblies you go, namely, to an assembly of kṣatriyas, to an assembly of brahmins, to an assembly of householders, or to an assembly of śramaṇas, you will go to the assembly not nervous but happy and unafraid. Brahmins and householders, it is the third benefit of being careful that, because of living carefully, to whatever assemblies you go . . . and unafraid.

“Brahmins and householders, because of living carefully, also you will die without regret. Brahmins and householders, it is the fourth benefit of being careful that, because of living carefully, you will die without regret.

“Brahmins and householders, because of living carefully, also you will ascend from a certain body and be born among the gods in the heavens. Brahmins and householders, it is the fifth benefit of being careful that, because of living carefully, you will ascend from a certain body and [F.24.a] be born among the gods in the heavens.”

Thereupon the brahmins and householders in Pāṭali Village rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “O Blessed One, please spend the night in our residence.”

The Blessed One assented to the brahmins and householders in Pāṭali Village by remaining silent. Then the brahmins and householders in Pāṭali Village, knowing that the Blessed One had assented by remaining silent, bowed low until their foreheads touched the Blessed One’s feet, and departed from the Blessed One’s presence.

The brahmin Varśākāra, chief minister of Magadha, heard that the śramaṇa Gautama, traveling through the country of Magadha, had arrived in Pāṭali Village and was staying at the Pāṭalaka Shrine in Pāṭali Village, and that the brahmins and householders in Pāṭali Village were serving him. Upon hearing this,139 he left Pāṭali Village riding an entirely white chariot pulled by mares, carrying a golden water jar with a handle, and surrounded and followed by young brahmins, and he went to see and serve the Blessed One. Having gone as far as he could go by vehicle, he alighted from the vehicle, entered the park on foot, and went to the Blessed One. When he arrived, face to face with the Blessed One, he made plenty of pleasant and joyful conversation, and then sat down to one side. When the brahmin had sat down to one side, the Blessed One, [F.24.b] through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the brahmin Varśākāra, chief minister of Magadha. After he had instructed, inspired, encouraged, and delighted him in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent. The brahmin Varśākāra, chief minister of Magadha, then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One Gautama with the community of monks assent to my offer of a meal at my house tomorrow.”

The Blessed One assented to the brahmin Varśākāra, chief minister of Magadha, by remaining silent. Then the brahmin Varśākāra, chief minister of Magadha, knowing that the Blessed One had assented by remaining silent, departed from the Blessed One’s presence.

Thereupon the Blessed One, knowing it was not long after the brahmin Varśākāra, chief minister of Magadha, had departed, went to the residence. When he arrived, he washed his feet outside the residence, entered, sat on the prepared seat, stretched his back, and focused his mind on a point in front of himself. While the Blessed One was dwelling for the day in the residence, he saw with his divine sight, which is pure and surpasses that of humans, gods of great power covering the ground in Pāṭali Village.140 Upon seeing this, he arose in the evening from his seclusion, left the residence, and sat [F.25.a] on the seat prepared for him in front of the community of monks in the shade of the residence. After he had sat down, the Blessed One said to the venerable Ānanda, “Ānanda, who have you heard is going to build a city in Pāṭali Village?”

“Honored One, I have heard that it is the brahmin Varśākāra, chief minister of Magadha.”

“Good, good, Ānanda! Ānanda, the brahmin Varśākāra, chief minister of Magadha, is wise as if he had consulted the Thirty-Three Gods. Ānanda, when I was dwelling for the day in the residence here, I saw with my divine sight, which is pure and surpasses that of humans, gods of great power covering the ground in Pāṭali Village. Ānanda, wherever gods of great power cover the ground, people of great power intend to live. Wherever gods of middling and average power cover the ground, people of middling and average power intend to live. Ānanda, because in this place gods of great power are covering the ground, people of great power will intend to live in this place. Ānanda, this city of Pāṭaliputra will be the best of places for trading as long as there are noble dwelling places and noble conduct. However, Ānanda, you should know that there will be three types of danger here, namely, the dangers of fire, water, and civil war.”141

Thereupon the brahmin Varśākāra, chief minister of Magadha, prepared a pure and fine meal during the night . . . . Knowing that the Blessed One had finished his meal and washed his hands and his bowl, the brahmin held a golden pitcher, [F.25.b] sat down in front of the Blessed One, and asked a favor: “O Gautama, please assign the outcome of the merits, the outcome of the virtue, and the roots of happiness that will be generated from this offering to the gods living in Pāṭali for the sake of their everlasting prosperity, benefit, and happiness.”

The Blessed One then spoke these verses:142

Thereupon the Blessed One, having instructed, inspired, encouraged, and delighted the brahmin Varśākāra, chief minister of Magadha, through talk consistent with the Dharma, rose from his seat and departed.

The brahmin Varśākāra, chief minister of Magadha, then relinquished all the leftovers of the meal and followed the Blessed One. He thought to himself, “I will name the gate of Pāṭali Village through which the Blessed One Gautama leaves ‘Gautama Gate.’ And I will also name the ford where he crosses the Ganges ‘Gautama Ford.’ ”

The Blessed One, knowing the mind of the brahmin Varśākāra, chief minister of Magadha, with his own mind, went through Pāṭali Village [F.26.a] to the north and arrived where the Ganges was located.

Then King Ajātaśatru, son of Vaidehī, thought, “Now, I am the very person who must make an effort to venerate the Blessed One.” With this thought in mind, he had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

The people of the Licchavi clan in Vaiśālī thought, “If this King Ajātaśatru, son of Vaidehī, makes an effort to venerate the Blessed One more and more, why should we not make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

The nāgas thought, “If these humans make such an effort to venerate the Blessed One more and more, why should we not make an effort, too, even though we nāgas are ones whose bodies are inferior?”143 They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

The gods attendant on the Four Great Kings thought, “If these humans, who do not understand merit, make such an effort to venerate the Blessed One more and more, why shouldn’t we, who do understand merit, make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

The Thirty-Three Gods thought, “If these gods and humans make such an effort to venerate the Blessed One more and more, why should we not make an effort, too?” They also had five hundred parasols, each of which had a hundred spokes, raised over the Blessed One’s head.

The Blessed One thought, [F.26.b] “I will exercise my magical powers so that they greatly expand their aspiration.”

Then the Blessed One exercised his magical powers so that each of them thought in their mind, “I am the very person who is raising a parasol over the Blessed One’s head.”

Thus, gods and humans there raised twenty-five hundred parasols over the Blessed One, the Completely Awakened One.

All the monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did the Blessed One create that matured to cause gods and humans to raise twenty-five hundred parasols over the head of the Blessed One, the Completely Awakened One?”

The Blessed One said, “Monks, the actions were performed and accumulated by the Tathāgata himself . . . .

“Monks, once there appeared a wheel-turning king named Mahāsudarśana, who had conquered the border regions in the four directions, was a righteous Dharma king, and had attained the seven treasures. The king had ninety-nine sons. Whenever the king went out, he always took all of his sons along. His consorts thought, ‘Since whenever this king goes out, he always takes all of his sons along, we are as good as sonless even though we do have sons. Now let us make it a rule that if one of us conceives a child, she must not inform the king.’

“Later, one of the consorts did conceive a child. She was kept in a secret place by the other consorts, and after eight or [F.27.a] nine months a boy was born. He was well proportioned, pleasant to behold, and attractive, with a golden complexion, his head like a parasol, long arms, a broad forehead, eyebrows that meet, a prominent nose, and every major limb and minor appendage of his body complete. When he grew up, every consort loved the boy as if he were her own son. [B27]

“One day King Mahāsudarśana came back from the eastern continent of Videha preceded by the seven treasures, surrounded by a thousand neighboring minor kings, surrounded also by his ninety-nine sons lined up in the shape of a half-moon, and most beautifully shining with his brilliance like the light of a thousand suns. His newest son, who was on the terrace, saw the king and asked his mother, ‘Mother, who is coming there?’

“ ‘My son, that is your father, King Mahāsudarśana.’

“ ‘Mother, will I become king when he dies?’

“ ‘My son, the king has ninety-nine other sons, and the eldest of them will become king when the king dies. You are the youngest of them.’

“He then requested of her, ‘Mother, if I will not become king when he dies, please allow me to go forth from my home into homelessness with true faith.’

“ ‘O son,’ said all the king’s consorts, ‘do not do that, for we love you as if you were the son of each of us.’

“ ‘Mother, I shall certainly go forth.’

“Knowing he would certainly insist, they said, ‘O son, then we shall allow it with the promise that when you have attained any good qualities, you will inform us.’

“ ‘I shall do so.’

“Having been given permission by them, he went to a solitary place, [F.27.b] generated the thirty-seven aspects of awakening without any instruction by a preceptor or teacher, and actualized the awakening of a self-awakened one. Now a self-awakened one, he thought, ‘Since I must tell those mothers what I have promised to tell them, now I will go and fulfill my former promise.’ Since such great people do not make demonstrations with words but with their bodies, he began to display miracles in their presence, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike. Since ordinary people tend to be swiftly attracted by magical powers, they bowed down to his feet like trees that had been cut at the roots and asked, ‘O noble one, have you attained these good qualities?’

“ ‘Yes, I have.’

“ ‘O noble one, since you wish for almsfood and we wish for merit, please stay in this park, and we shall in due course offer you almsfood.’

“The self-awakened one assented, and the women offered the self-awakened one almsfood. The self-awakened one thought, ‘Since I have done what is to be done with this purulent body, I will now enter the realm of emancipation without remainder.’

He then soared high into the sky as if a haṃsa king had stretched its wings and displayed miracles, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike, and he entered the realm of peace, which is emancipation without remainder. Thereupon the women piled up pieces of every kind of fragrant wood. Having piled up all the wood, they cremated his body, poured milk on the fire to put it out, and placed the ashes in a golden urn. They built a stūpa for the ashes in the park, adorned it with their necklaces, bracelets, [F.28.a] and various kinds of ornaments, and hung on it parasols, banners, and flags.

“Later, King Mahāsudarśana, surrounded by his consorts, went to the park in the forest where the blossoms of the trees were budding in the spring, and haṃsas, cranes, peacocks, parrots, śārikās, cuckoos, and jīvaṃjīvakas were singing. Wandering around the park, he saw the stūpa of the arhat. He asked a guardian of the park, ‘Hey, what is this?’

“ ‘Your Majesty,’ replied the guardian, ‘I do not know. But your consorts know what it is.’

“The king then asked his consorts. They threw themselves at his feet and said, ‘Your Majesty, please grant us freedom from the fear of reprisal.’

“ ‘I will give you what you want,’ he replied.

“They then explained in detail what had occurred. The king said to them, ‘It was not good of you that you did not tell me when my son longed for kingship. If you had told me, I would have anointed him as king. But I will hang parasols, a crown, and a turban on the stūpa, even though the great one has already been emancipated and has gone.’

“Then he hung parasols, a crown, and a turban on the stūpa of the self-awakened one out of love for his son.

“What do you think, monks? The one who was King Mahāsudarśana at that time, on that occasion, was indeed me. Because of the maturation of the action performed by me there, namely, my hanging parasols, a crown, and a turban on the stūpa of the self-awakened one out of love for my son, I became a wheel-turning king [F.28.b] twenty-five hundred times. Because of the remains of the action, as a completely awakened one I now had twenty-five hundred parasols, each of which had a hundred spokes, raised over my head by gods and humans. If I had not attained a number of good qualities like these, I would have become a wheel-turning king another twenty-five hundred times. Therefore, I transferred my merit that would mature later so that it would mature and be enjoyed by my disciples. Even if there should be such a serious famine that a droṇa of rice could only be bought for a droṇa of pearls, my disciples will not lack for almsfood.

“Therefore, monks, the maturation of entirely negative actions is entirely negative. . . . you should seek entirely positive actions. Monks, that is how you must train.”

Thus spoke the Blessed One, and the monks rejoiced in and praised what the Blessed One had said.

The Blessed One saw a place of high elevation, and said to the venerable Ānanda, “Ānanda, King Mahāpraṇāda had a divine pillar that was a thousand fathoms high and sixty fathoms wide, made entirely of gold and covered with various jewels. After he had given donations and made merit, he threw it into the Ganges. Do you want to see it?”

“O Blessed One, it is the right time. Sugata, it is the right time. If the Blessed One draws the pillar up, the monks will see it.”

The Blessed One then touched the earth with his hand, which was marked with a chakra, swastika, and nandyāvarta and whose fingers were connected with a web; which had been generated by hundreds of merits; and which comforts those who are frightened.

The nāgas thought, [F.29.b] “For the sake of what did the Blessed One touch the earth?” Having thought this, they understood that he wished to see the pillar. They then raised it, and the monks all gazed at the pillar, save for the venerable Bhaddālin. As he was one of few desires, he went to a solitary place and remained sewing his robes of refuse rags.

Then the Blessed One said to the monks, “Monks, as the pillar is going to sink, grasp its characteristics.” The pillar then sank.

The monks asked the Buddha, the Blessed One, “How is it, O Honored One, that while the monks gazed at the pillar, the venerable Bhaddālin, as he is one of few desires, went to a solitary place and remained sewing his robes of refuse rags? Did he do so because he has abandoned desire or because he attended to the pillar before? If it was because he has abandoned desire, there are other people who have also abandoned desire. If it was because he attended to the pillar before, where did he attend to the pillar?”

“Monks,” the Blessed One replied, “it was both because he has abandoned desire and because he attended to the pillar before.”

“When in the past did he attend to it?”

“Monks, once there was a king named Praṇāda, who was a friend of Śakra, Lord of the Gods. Although he wished for a son, he was sonless. He was plunged into grief, resting his cheek on his hand, and he thought, ‘Though I have accumulated a mass of property, after my death the royal lineage will end since I do not have a son.’

“Then Śakra saw him and asked, ‘O my friend, why are you plunged into grief, resting your cheek on your hand?’

“ ‘O Kauśika,’ the king replied, ‘it is because, though I have accumulated such a mass of property, after my death the royal lineage will end since I do not have a son.’

“ ‘O my friend,’ said Śakra, [F.30.a] ‘you should not be plunged into grief. If some god is destined to die, I shall make him be reborn as your son.’

“It is natural that five omens appear to a god who is destined to die: his garments that have not been worn out become worn out; his garland that has not wilted becomes wilted; a foul odor issues from his body; sweat oozes from his armpits; and he feels uncomfortable on his seat.

“Just then, the five omens appeared to a god. Śakra, Lord of the Gods, said to him, ‘O my friend, enter the womb of King Praṇāda’s chief consort.’

“ ‘O Kauśika,’ said the god, ‘that is grounds for carelessness. O Kauśika, because kings commit much misconduct, I will, having unlawfully ruled over the kingdom, go to hell, which I do not want.’

“ ‘O my friend, I will remind you,’ Śakra reassured him.

“ ‘O Kauśika, gods are careless, since they enjoy much pleasure.’

“ ‘Indeed they are, my friend. But I will remind you.’

“The god entered the womb of King Praṇāda’s chief consort. On the day that he entered the womb, a large crowd raised a cry. After eight or nine months, a boy was born. He was well proportioned . . . and he had a prominent nose. The king’s kinsmen assembled and, wishing to give the baby a name, they said, ‘What name shall we give this boy?’

“The kinsmen said, ‘Since on the day that the boy entered the mother’s womb a large crowd raised a cry (nāda), let us name him Mahāpraṇāda.’

“Thus the boy was named Mahāpraṇāda. The boy Mahāpraṇāda was entrusted to eight nursemaids . . .  and he became fully learned in eight kinds of analysis, and he also mastered other kinds of analysis and [F.30.b] reading, and became one whose actions are clear.

“ He became fully learned in the various arts and technical skills of kṣatriyas who have been anointed and have attained dominance, mastery, and sovereignty over the kingdom and have conquered vast lands, namely, riding on the neck of an elephant, riding a horse, handling a chariot, handling a sword and a bow and arrow, retreating and advancing, taming elephants, handling a noose, handling a spear, handling a cudgel, clenching the fist, pacing, cutting, tearing, piercing, and the five arts of shooting, namely, shooting from afar, shooting at a sound, shooting at a vital part, shooting without being noticed, and shooting truly.

“It is commonplace that a son’s name is not known while his father is alive. Later, King Praṇāda died and Mahāpraṇāda ascended the throne. After having lawfully ruled over the kingdom for a while, he began to rule over the kingdom unlawfully. Then Śakra said to him, ‘O my friend, did I not, when I assigned you as the son of King Praṇāda, tell you not to rule over the kingdom unlawfully lest you should go to hell?’

“Then the king, having lawfully ruled over the kingdom for a while, again began to rule over the kingdom unlawfully. Again, Śakra said to him, ‘O my friend, did I not, when I assigned you as the son of King Praṇāda, tell you not to rule over the kingdom unlawfully lest you should go to hell?’

“ ‘O Kauśika,’ replied the king, [F.31.a] ‘since we kings enjoy much pleasure, we quickly forget things through carelessness. Please leave a reminder for me, so when I see it, I will certainly give donations and make merit.’

“Then Śakra, Lord of the Gods, ordered the god Viśvakarman, ‘O Viśvakarman, go and produce, in the palace of King Mahāpraṇāda, a divine courtyard and a divine pillar that is a thousand fathoms high and sixty fathoms wide, made entirely of gold, and covered with various jewels.’

“The god Viśvakarman then did produce, in the palace of King Mahāpraṇāda, a divine courtyard and a divine pillar that was a thousand fathoms high and sixty fathoms wide, made entirely of gold, and covered with various jewels. King Mahāpraṇāda then had an offering hall built, and appointed Aśoka, his uncle on his mother’s side, as the manager of the pillar.

“Thereupon all the people living on the continent of Jambu gathered to see the pillar. They continued to stare at the pillar even while eating their meals and did not do their own work. As a result, the crops failed and the king’s taxes were not paid. When the ministers presented only a small amount of tax to the king, King Mahāpraṇāda asked them, ‘Sirs, why are you presenting only a small amount of tax?’

“ ‘Your Majesty, all the people living on the continent of Jambu have gathered to see the pillar. They have continued to stare at the pillar even while eating their meals and do not do their own work. Therefore, the crops have failed and the taxes have not been paid.’

“ ‘Destroy the pillar’s offering hall!’ ordered the king.

“Even after they had destroyed it, the people still gathered there as before, bringing food with them, and they continued to stare at the pillar even while eating their meals [F.31.b] and did not do their own work. Since the crops failed, the taxes were not paid. The king asked them, ‘Sirs, why are the taxes dwindling, even though you have destroyed the offering hall?’

“ ‘Your Majesty,’ the ministers responded, ‘the people have still gathered there as before, bringing food with them. They stare at the pillar even while eating their meals and do not do their own work. Therefore, the crops have failed and the taxes are dwindling.’

“Thereupon King Mahāpraṇāda, having given donations and made merit, sank the pillar into the Ganges.

“What do you think, monks? That one who was King Mahāpraṇāda’s uncle, Aśoka, was indeed this monk Bhaddālin. And so he once attended to this pillar.”

“Honored One, on what occasion will this pillar be destroyed?”

“Monks,” the Blessed One explained, “in the future, the human lifespan will be eighty thousand years. Among the people whose lifespan is eighty thousand years, there will appear a king named Śaṅkha, a wheel-turning king who is in control of himself and has conquered the border regions in the four directions, a righteous Dharma king who has attained the seven treasures. His seven treasures will be these: the precious chakra, elephant, horse, jewel, woman, householder, and minister. He will have a thousand sons who will be brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. He will conquer the land entirely, as far as the seashore, without risking harm, without violence, without punishment or weapons, but in accord with the Dharma and impartially. [F.32.a]

“King Śaṅkha will have a brahmin named Brahmāyus, who will be chief priest of the country. The brahmin will have a wife named Brahmāvatī. She will, having filled the world with immeasurable love, have a son named Maitreya (Loving). The brahmin Brahmāyus will teach brahmanical mantras to eighty thousand young brahmins. He will entrust the young brahmins to Maitreya, and the young brahmin Maitreya will teach brahmanical mantras to the eighty thousand young brahmins.

“Thereupon the Four Great Kings will bring four great treasures, namely:

“and this pillar, and they will offer them to King Śaṅkha. King Śaṅkha will give them to the brahmin Brahmāyus, the brahmin Brahmāyus to the young brahmin Maitreya, and the young brahmin Maitreya to the young brahmins. Thereupon the young brahmins will break the pillar into pieces and divide the pieces. Then the young brahmin Maitreya, having realized the impermanence of the pillar and experienced grief, will go to the forest. On the very day when he goes to the forest, having filled the world with immeasurable love, he will attain supreme knowledge. His name will be the Supremely Perfectly Awakened One Maitreya.

“On the very day when the Perfectly Awakened One Maitreya attains supreme knowledge, the seven treasures of King Śaṅkha will disappear. King Śaṅkha will, along with his attendants, eighty thousand minor kings, also go forth, following the Supremely Perfectly Awakened One [F.32.b] Maitreya who himself went forth. His precious woman, Viśākhā, will also go forth along with her eighty thousand female attendants, following the Supremely Perfectly Awakened One Maitreya who himself went forth. The brahmin Brahmāyus will also go forth along with his attendants, the eighty thousand young brahmins, following the Supremely Perfectly Awakened One Maitreya who himself went forth.

“Thereupon154 the Perfectly Awakened One Maitreya, surrounded by ninety-six hundred thousand monks,155 will go to Mount Kukkuṭapādaka. Because the whole skeleton of the monk Kāśyapa will be there in the mountain, Mount Kukkuṭapādaka will open itself for the Supremely Perfectly Awakened One Maitreya. Then the Supremely Perfectly Awakened One Maitreya will take the whole skeleton of the monk Kāśyapa with his right hand, place it in his left hand, and teach the Dharma to his disciples: ‘Monks, when the human lifespan was a hundred years, there appeared in the world a teacher called Śākyamuni. Among his disciples, Kāśyapa was said to have been the one who was the best at being content with what he had, being free from avarice, and accomplishing the ascetic practices. He is here. Moreover, after Śākyamuni was completely emancipated, his teachings were collected by this Kāśyapa.’

“The monks will see the skeleton and experience grief, thinking, ‘How could such a number of good qualities be attained with such a body?’ Through the experience of grief they will actualize the state of an arhat‍—the ninety-six hundred thousand monks will actualize the state of an arhat and the ascetic practices. Then the pillar will be destroyed.”

“O Honored One, by what cause and what condition do the two treasures (a wheel-turning king and a buddha) [F.33.a] appear in the world?”157

“It is by the power of an aspiration,” replied the Blessed One.

“O Blessed One, where did you make such an aspiration?”

“Monks, once there was a king named Vāsava in the midland region. He ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. His trees were always full of blossoms and fruits, and the gods brought rain at the appropriate times. Therefore, the harvest was exceedingly abundant.

“In the northern region, there was a king named Dhanasaṃmata. He ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. His trees were always full of blossoms and fruits, and the gods brought rain at the appropriate times. Therefore, the harvest was exceedingly abundant.

“One day King Vāsava’s chief priest had a son whose crest (śikhā) was naturally ornamented with jewels (ratna). A great celebration at the boy’s birth was held and he was named Ratnaśikhin.158 Later, having seen the old, the sick, and the dead, he experienced grief and went to the forest. On the very day when he went to the forest, he attained supreme knowledge, and his name became the Perfectly Awakened One Ratnaśikhin.

“Then one day King Dhanasaṃmata was sitting on a terrace made of jewels, surrounded by his ministers. He asked the ministers, ‘Sirs, is there any other king like me, whose land is rich, prosperous, peaceful, abundant in food, and full of many people, and in whose land trees are always full of blossoms and fruits, [F.33.b] and the gods bring rain at the appropriate times, and therefore the harvest is exceedingly abundant?’

“People who had come from the midland region to the northern region bearing merchandise said, ‘Your Majesty, there is a king named Vāsava in the midland region.’

“As soon as he heard this, King Dhanasaṃmata found it unbearable. Unable to bear it, he ordered his ministers, ‘Sirs, prepare an army consisting of four divisions. I will destroy his land.’

“Then King Dhanasaṃmata, having prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, went to the midland region and took up his position on the south bank of the Ganges.

“When King Vāsava heard that King Dhanasaṃmata had prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, and that he had come to the midland region and taken up his position on the south bank of the Ganges, he also prepared an army consisting of four divisions, namely, an elephant division, a horse division, a chariot division, and an infantry division, and took up his position on the north bank of the Ganges.

“The Perfectly Awakened One Ratnaśikhin knew that it was the right time to train these two kings and stayed overnight on the bank of the Ganges. Then the Perfectly Awakened One Ratnaśikhin entertained mundane thoughts. It naturally occurs that when the buddhas, the blessed ones, entertain mundane thoughts, Śakra, Brahmā, and the other gods understand the Blessed One’s thoughts. Then Śakra, Brahmā, and the other gods [F.34.a] went to the Perfectly Awakened One Ratnaśikhin. Upon their arrival, they bowed low until their foreheads touched the feet of the Perfectly Awakened One Ratnaśikhin, and then they sat down to one side.

“King Dhanasaṃmata saw the vast splendor of light created by the figures of the gods, and he asked his ministers, ‘Sirs, what is this vast splendor of light that has appeared in the land of King Vāsava?’

“ ‘Your Majesty,’ they answered, ‘the Perfectly Awakened One Ratnaśikhin has appeared in the land of King Vāsava. Śakra, Brahmā, and the other gods have come to see him. Therefore, a vast splendor of light has appeared. He is of great magical power and dignity, and the splendor of light is his dignity.’

“King Dhanasaṃmata then asked, ‘Sirs, what harm can I do to a king in whose land has appeared a human field of merit such as is visited even by Śakra, Brahmā, and the other gods?’

“He sent a messenger to King Vāsava, saying, ‘O my friend, I will not do anything against you. Come here. You are a man with the great power of merit, and in your land is a human field of merit, the Perfectly Awakened One Ratnaśikhin, who is visited by Śakra, Brahmā, and the other gods. I would rather clasp you around the neck and leave so that we will be content with one another.’

“King Vāsava did not trust him. He went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Vāsava told the Perfectly Awakened One Ratnaśikhin, [F.34.b] ‘O Honored One, King Dhanasaṃmata sent me a message: “O my friend, I will not do anything against you. Come here. I would rather clasp you around the neck and leave so that we will be content with one another.” What should I do about this?’

“ ‘Great King,’ said the Perfectly Awakened One Ratnaśikhin, ‘go there and it will be good for you.’

“‘Blessed One, should I throw myself at his feet?’

“‘Great King, you must throw yourself at the feet of kings who have a great army.’

“King Vāsava then rose from his seat, bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and departed. He went to King Dhanasaṃmata, and when he arrived, he threw himself at King Dhanasaṃmata’s feet. King Dhanasaṃmata then clasped him around the neck, made peace with him, and departed.

“Thereupon King Vāsava went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Vāsava asked the Perfectly Awakened One Ratnaśikhin, ‘Honored One, who is the king at whose feet every king throws himself?’

“‘Great King, it is the wheel-turning king.’

“ King Vāsava then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Perfectly Awakened One Ratnaśikhin, and said to him, [F.35.a] ‘May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.’

“The Perfectly Awakened One Ratnaśikhin assented to King Vāsava by remaining silent. Then King Vāsava, knowing that the Perfectly Awakened One Ratnaśikhin had assented by remaining silent, departed from the presence of the Perfectly Awakened One Ratnaśikhin. Thereupon King Vāsava prepared a pure and fine meal during the night. The next morning he prepared seats, set up a jeweled pitcher, and let the Perfectly Awakened One Ratnaśikhin know the time by messenger: ‘O Honored One, the time has arrived. May the Blessed One know that the meal is ready.’

“Then, early in the morning, the Perfectly Awakened One Ratnaśikhin dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of King Vāsava, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. King Vāsava then knew that the community of monks headed by the Perfectly Awakened One Ratnaśikhin had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal. When, with his own hands, he had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Perfectly Awakened One Ratnaśikhin had finished his meal and washed his hands and his bowl, [F.35.b] the king threw himself at the feet of the Perfectly Awakened One Ratnaśikhin and made this aspiration: ‘O Honored One, may I become a wheel-turning king by this root of merit from my offering.’ Soon after that, he also blew a conch shell (śaṅkha).

“Then the Perfectly Awakened One Ratnaśikhin said to King Vāsava, ‘Great King, you will become a wheel-turning king named Śaṅkha when the human lifespan is eighty thousand years.’

“Then there was a loud shout. King Dhanasaṃmata heard the shout and asked his ministers, ‘Sirs, there was a shout in the land of King Vāsava. What was it?’

“They investigated it carefully and answered, ‘Your Majesty, because the Perfectly Awakened One Ratnaśikhin predicted King Vāsava would become a wheel-turning king, the people were pleased and delighted and rejoiced. Hence there was a shout.’

“Thereupon King Dhanasaṃmata went to the Perfectly Awakened One Ratnaśikhin. When he arrived, he bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then he sat down to one side. When he had sat down to one side, King Dhanasaṃmata asked the Perfectly Awakened One Ratnaśikhin, ‘O Honored One, at whose feet does every wheel-turning king throw himself?’

“ ‘Great King, it is the Tathāgata, the Arhat, the Perfectly Awakened One.’

“ King Dhanasaṃmata then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Perfectly Awakened One Ratnaśikhin, and said, ‘May the Blessed One together with the community of monks [F.36.a] assent to my offer of a meal at my house tomorrow.’

“The Perfectly Awakened One Ratnaśikhin assented to King Dhanasaṃmata by remaining silent. Then King Dhanasaṃmata, knowing that the Perfectly Awakened One Ratnaśikhin had assented by remaining silent, bowed low until his forehead touched the feet of the Perfectly Awakened One Ratnaśikhin, and then departed from his presence. Thereupon King Dhanasaṃmata prepared a pure and fine meal during the night. After he rose at dawn, he prepared seats, set up a jeweled pitcher, and let the Perfectly Awakened One Ratnaśikhin know the time by messenger: ‘O Honored One, the time has arrived. May the Blessed One know that the meal is ready.’

“Then, early in the morning, the Perfectly Awakened One Ratnaśikhin dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of King Dhanasaṃmata, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. King Dhanasaṃmata then knew that the community of monks headed by the Perfectly Awakened One Ratnaśikhin had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal. When, with his own hands, he had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Perfectly Awakened One Ratnaśikhin had finished his meal and washed his hands and his bowl, [F.36.b] the king threw himself at the feet of the Perfectly Awakened One Ratnaśikhin, filled this whole world with immeasurable love, and made this aspiration: ‘May I become a teacher of the world, a tathāgata, an arhat, a perfectly awakened one, by this root of merit from my offering.’

“The Perfectly Awakened One Ratnaśikhin said, ‘Great King, you will become the tathāgata, the arhat, the perfectly awakened one named Maitreya when the human lifespan is eighty thousand years.’

“Thus, monks, by the power of an aspiration, two treasures will appear in the world at the same time.”

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to the village named Kuṭi.”

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.

And so the Blessed One, traveling through the country of Vṛji, arrived in Kuṭi Village. He stayed in a śiṃśapā forest to the north of Kuṭi Village. Then the Blessed One said to the monks, “Monks, this is moral conduct. This is meditation. This is wisdom. Monks, if you practice moral conduct, your meditation will long endure. If you practice meditation, your wisdom will long endure. If you practice wisdom, your mind will be perfectly liberated from desire, anger, and delusion. A noble disciple whose mind has thus been perfectly liberated will perfectly understand: ‘My defilements have been exhausted. The pure life has been lived. What is to be done has been done. I will not know another existence after this one.’ ” [F.37.a]

Thus spoke the Blessed One, and the monks rejoiced in and praised what the Blessed One had said.

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to *Nādikā.”161

“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.

Thereupon the Blessed One, traveling through the country of Vṛji, arrived in Nādikā. He stayed at the ṛṣi Guṃjika’s abode (Guṃjikāvasatha) in Nādikā.

At that time, an epidemic had broken out among the people of Nādikā, and the lay brother Karkaṭaka had died. Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died.

Then in the morning many monks dressed, took their bowls and their robes, and entered Nādikā for alms. When the many monks were walking around Nādikā for alms, they heard that an epidemic had broken out among the people of Nādikā and that at that time the lay brother Karkaṭaka had died and Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died. After hearing this, they walked around Nādikā for alms and then took their meal. After the meal they returned, put their bowls and their robes in order, washed their feet, and went to the Blessed One. When they had gathered, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down, the many monks recounted to the Blessed One, “O Honored One, Blessed One, [F.37.b] in the morning we many monks dressed here, took our bowls and our robes, and entered Nādikā for alms. O Honored One, when we many monks were walking around Nādikā for alms, we heard that an epidemic had broken out among the people here in Nādikā and that at that time the lay brother Karkaṭaka had died and Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara had also died. Honored One, what are their destinies? What are their next births? What are their destinations?”

“Monks, the lay brother Karkaṭaka, since he had abandoned the five fetters that bind one to lower states, will have a miraculous birth. There he will be completely emancipated and become a never-returner, one who will naturally never return to this world. Nikaṭa, Kaḍaṅgara, Kātyarṣabha, Cāru, Upacāru, Ariṣṭa, Upāriṣṭa, Bhadra, Subhadra, Yaśas, Yaśodatta, and the lay brother Yaśottara, since they too had abandoned the five fetters that bind one to lower states, will also have miraculous births. There they will be completely emancipated and become never-returners, those who will naturally never return to this world.

“Monks, here in Nādikā two hundred and fifty-one lay brothers have died.162 Since they had also abandoned the five fetters that bind one to lower states, they will have miraculous births. There they will be completely emancipated and become never-returners, those who will naturally never return to this world.

“Monks, here in Nādikā three hundred other lay brothers have died. Since they had abandoned the three fetters and restrained desire, anger, and delusion, they are once-returners, those who will, after returning to this world once more, bring their suffering to an end.

“Monks, [F.38.a] here in the city of Nādikā five hundred and one other lay brothers have died.163 Since they had abandoned the three fetters, they are stream-enterers, those who will naturally never fall into inferior states, are firmly absorbed in awakening, and will have seven more lives at most. They will be reborn seven times among gods and humans and then bring their suffering to an end.

“Monks, it is scornful of the Tathāgata that you ask the Tathāgata about those who have passed away and died. It does not please the Tathāgata. What wonder is there in the fact that someone who is born will die? The nature of phenomena, the enduring reality of phenomena, the element of phenomena endures whether tathāgatas appear or not. The Tathāgata himself, after having completely known and been completely awakened, explains, teaches, establishes, analyzes, interprets, clarifies, expounds‍—correctly and completely expounds‍—the following:164 Because this exists, that arises; because this has been born, that will be born. Conditioned by ignorance, there are actions; conditioned by actions, there is consciousness; conditioned by consciousness, there are name and form; conditioned by name and form, there are the six sense spheres; conditioned by the six sense spheres, there is contact; conditioned by contact, there is perception; conditioned by perception, there is thirst; conditioned by thirst, there is attachment; conditioned by attachment, there is existence; conditioned by existence, there is birth; and conditioned by birth, there arise old age and death, sorrow, lamentation, pain, despair, and distress. Thus, this whole vast mass of suffering arises.

“If this does not exist, that does not arise; if this has ceased, that will cease. With the cessation of ignorance, [F.38.b] actions cease; with the cessation of actions, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense spheres cease; with the cessation of the six sense spheres, contact ceases; with the cessation of contact, perception ceases; with the cessation of perception, thirst ceases; with the cessation of thirst, attachment ceases; with the cessation of attachment, existence ceases; with the cessation of existence, birth ceases; and with the cessation of birth, old age and death, sorrow, lamentation, pain, despair, and distress cease. Thus, this whole vast mass of suffering ceases.

“Further, monks, I will teach you a teaching device of the Dharma called mirror of the Dharma. Listen to it well and keep it in mind; I shall teach it.

“What is the teaching device of the Dharma called mirror of the Dharma? To understand and have faith in the Buddha, Dharma, and Saṅgha is the teaching device of the Dharma called mirror of the Dharma. Moral conduct pleasing to a noble one is the teaching device of the Dharma called mirror of the Dharma. I said that I would teach you a teaching device of the Dharma called mirror of the Dharma, and this is it.”

Āmrapālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Nādikā, and was staying at the ṛṣi Guṃjika’s abode in Nādikā.166 When she heard this, Āmrapālī said to her parrot named Pūrṇamukha, who understood human language, “Come, Pūrṇamukha, go to the Blessed One. When you arrive, bow low on my behalf until your forehead touches the Blessed One’s feet, and ask if the Blessed One is free from trouble, free from illness, in good physical condition, healthy, without any trouble, and living in vigor and comfort. Then say, ‘This is a message from Āmrapālī: [F.39.a] “O Honored One, may the Blessed One have compassion for me and come first to my mango grove when you come to Vaiśālī.’ ”

“Certainly,” replied the parrot Pūrṇamukha to Āmrapālī, and he then went to the Blessed One.

The boys of the Licchavi clan in Vaiśālī saw the parrot and said, “Sirs, the parrot flying there is the courtesan’s.” They shot arrows at it, but the arrows fell instead upon the boys themselves. The parrot then spoke a verse:

The boys also spoke a verse:

Thereupon the parrot Pūrṇamukha went to the Blessed One. When it arrived, it bowed low until its forehead touched the Blessed One’s feet, and then it said to him, “O Honored One, Āmrapālī bows low until her forehead touches the Blessed One’s feet, and asks if the Blessed One is free from trouble, free from illness . . . and living in vigor and comfort.”

“Pūrṇamukha, I hope you and Āmrapālī are living in comfort, too.”

“Honored One, this is a message from Āmrapālī: ‘O Honored One, may the Blessed One have compassion on me and come first to my mango grove when you come to Vaiśālī.’”

The Blessed One assented to the parrot Pūrṇamukha by remaining silent. Then the parrot Pūrṇamukha, knowing that the Blessed One had assented by remaining silent, [F.39.b] bowed low until its forehead touched the Blessed One’s feet, and departed from the Blessed One’s presence. Soon after it had gained faith in the Blessed One and departed, it was killed by a kite and reborn among the gods attendant on the Four Great Kings.

It is natural for gods or goddesses to give rise to three thoughts just after birth, namely, where they died, where they were reborn, and by what action.168 The god observed that he had died in the animal world, that he had been born among the gods attendant on the Four Great Kings, and that this was because his mind was filled with faith in the Blessed One. Then the god who had once been the parrot Pūrṇamukha thought, “Since it would not be appropriate for me to let any days pass before going to see the Blessed One, by all means I will go to see the Blessed One before any days have passed.”

Having thought this, the god who had once been the parrot then put on untarnished, swinging earrings, adorned himself with a necklace and a half necklace, filled the front part of his garment with divine utpala, padma, kumuda, puṇḍarīka, and mandārava flowers, and that night went to the Blessed One, displaying his extremely, exceptionally noble figure. When he arrived, he scattered flowers for the Blessed One and sat down in front of him. At that time, by the force of the figure of the god who had once been the parrot, a vast display of light filled the entire neighborhood of Nādikā. [B28]

The Blessed One knew the thinking, proclivity, disposition, and nature of the god who had once been the parrot, and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. When the god who had once been the parrot had heard the Dharma, he leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge and [F.40.a] actualized the fruit of stream-entry. After having seen the truths, he spoke an inspired utterance three times: “O Honored One, what the Blessed One has done for me is what has never been done for me by my mother, father, wife, kinsmen and relatives, a king, gods, ancestral spirits, śramaṇas, or brahmins. You have pulled me out from the states of hell, animals, and hungry ghosts, placed me among the gods and humans, caused me to leave the course of rebirth far behind, dried up the ocean of blood and tears, liberated me from the mountain of bones, shut the gate to inferior states of existence, and opened the gate to heaven and liberation. With the vajra of knowledge I have leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, please accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”

Thereupon the god who had once been the parrot rejoiced in and praised the words of the Blessed One. Like a merchant who had obtained merchandise, like a farmer who had gotten a bumper crop, like a warrior who had won a battle, like a patient who had been cured of every disease, he went to his house with the same majesty with which he had come into the presence of the Blessed One.

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, let us go to Vaiśālī.”

“Certainly, O Honored One,” [F.40.b] replied the venerable Ānanda to the Blessed One.

And so the Blessed One, traveling through the country of Vṛji, arrived in Vaiśālī, and he stayed in the mango grove in Vaiśālī.170

When Āmrapālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Vaiśālī and was staying in her own mango grove in Vaiśālī, she adorned herself with every ornament and, surrounded by her female attendants and riding a beautiful vehicle, left Vaiśālī and went to see and serve the Blessed One. Having gone as far as she could go by vehicle, she alighted from the vehicle and entered the park on foot.

At that time the Blessed One was preaching the Dharma before a hundred monks. The Blessed One saw Āmrapālī from a distance. When he saw her, the Blessed One said to the monks, “Since Āmrapālī is coming, abide with vigor, vigilance, and mindfulness. What I have taught is this:

“How does a monk abide with vigor? Here a monk gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to abandon evil and nonvirtuous states that have arisen. He gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to prevent evil and nonvirtuous states that have not arisen from arising. He gives rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to give rise to virtuous states that have not arisen. He gives [F.41.a] rise to diligence, endeavors, makes efforts, grasps his own mind, and exerts himself in order to maintain virtuous states that have arisen, protect them from ruin, practice them, give rise to them again, and actualize vast wisdom. If so, that monk is called one who abides with vigor.

“How does a monk possess vigilance? Here a monk abides with vigilance in his going back and forth. He abides with vigilance in his watching, observing, bending his body, stretching his body, holding his outer robe, robe, and bowl, walking, standing, sitting, lying down, not sleeping, talking, not talking, sleeping, being tired, and resting.171 If so, that monk is called one who possesses vigilance.

“How does a monk possess mindfulness? Here a monk, because he abides with vigor, vigilance, and mindfulness observing the inner body, has abandoned malice and despair toward the world. Because he abides with vigor, vigilance, and mindfulness observing the outer body and the inner and outer body; inner perceptions, outer perceptions, and inner and outer perceptions; the inner mind, the outer mind, and the inner and outer mind; and inner phenomena, outer phenomena, and inner and outer phenomena, he has abandoned malice and despair toward the world. If so, that monk is called one who possesses mindfulness.

“Monks, I said, ‘Since Āmrapālī is coming, abide with vigor, vigilance, and mindfulness. What I have taught is this.’ This is it.”

Then Āmrapālī went to the Blessed One. When she arrived, she bowed low until her forehead touched the Blessed One’s feet, and then she sat down to one side. When she had sat down, the Blessed One, through talk consistent with the Dharma, instructed, [F.41.b] inspired, encouraged, and delighted Āmrapālī. After he had instructed, inspired, encouraged, and delighted her in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent. Then Āmrapālī rose from her seat, draped her upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.”

The Blessed One assented to Āmrapālī by remaining silent. Then Āmrapālī, knowing that the Blessed One had assented by remaining silent, bowed low until her forehead touched the feet of the Blessed One, and departed from the Blessed One’s presence.

When the people of the Licchavi clan in Vaiśālī heard that the Blessed One, traveling through the country of Vṛji, had arrived in Vaiśālī and was staying in the grove of Āmrapālī in Vaiśālī, each of them mounted a chariot or a horse. Some of them prepared horses in blue; blue chariots; blue reins and whips; blue turbans, parasols, and sword sheaths; blue cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in blue. Some of them prepared horses in yellow; yellow chariots; yellow reins and whips; yellow turbans, parasols, and sword sheaths; yellow cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in yellow. Some of them prepared horses in red; red chariots; red reins and whips; red turbans, parasols, [F.42.a] and sword sheaths; red cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in red. Some of them prepared horses in white; white chariots; white reins and whips; white turbans, parasols, and sword sheaths; white cowries with jeweled sticks, garments, ornaments, and ointments; and attendants in white. They left Vaiśālī noisily, speaking loudly, and went to see and serve the Blessed One.

When the Blessed One saw the people of the Licchavi clan in Vaiśālī coming from a distance, the Blessed One said to the monks, “Monks, those of you who have not seen the Thirty-Three Gods going to a park should look at the people of the Licchavi clan in Vaiśālī. Why? Monks, the Thirty-Three Gods go to a park like these people of the Licchavi clan in Vaiśālī, with magical power like this, with majesty like this, and in vestments like these.”

Having gone as far as they could go by vehicle, they alighted from their vehicles and entered the park on foot. Then the people of the Licchavi clan in Vaiśālī went to the Blessed One. After they had gathered, they bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. When they had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the people of the Licchavi clan in Vaiśālī. After he had [F.42.b] instructed, inspired, encouraged, and delighted them in a variety of ways through talk consistent with the Dharma, the Blessed One remained silent.

At that time, a young brahmin named Paiṅgika was sitting in the assembly. This young brahmin Paiṅgika rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “Blessed One, I am inspired. Sugata, I am inspired.”

“Paiṅgika, speak of it,” said the Blessed One. The young brahmin Paiṅgika then spoke some verses:

The five hundred Licchavis, saying, “The young brahmin Paiṅgika has spoken eloquently. The young brahmin Paiṅgika has spoken eloquently,” gave him five hundred upper robes for his eloquence. The people of the Licchavi clan in Vaiśālī then rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to our offer of a meal at our house tomorrow.”

“Vāsiṣṭhas, I have already been invited by Āmrapālī.”

“Honored One, [F.43.a] we have been defeated by that lowly, dimwitted Āmrapālī. And so, though we were unable to come to see and serve the Blessed One first, we will again offer service to the Blessed One and the community of monks.”

The Blessed One said to them, “Vāsiṣṭhas, it is good that you have said this.” Thereupon the people of the Licchavi clan in Vaiśālī rejoiced in and praised the words of the Blessed One. They bowed low until their foreheads touched the Blessed One’s feet, and they departed from the Blessed One’s presence.174

The young brahmin Paiṅgika remained seated there. As soon as the people of the Licchavi clan in Vaiśālī had left, the young brahmin Paiṅgika then rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “O Honored One, here the five hundred Licchavis have given me five hundred upper robes for my eloquence. May the Blessed One have compassion for me and accept the robes.”

The Blessed One had compassion for the young brahmin Paiṅgika and accepted the five hundred upper robes. Thereupon the Blessed One said to the young brahmin Paiṅgika, “When a tathāgata, an arhat, a perfectly awakened one appears in the world, five wonders and marvels will appear in the world. What are the five?175

“Paiṅgika, here in the world there appears a teacher who is a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He will teach Dharma that is good in the beginning, good in the middle, good at the end, excellent in meaning, excellent in wording, distinct, complete, pure, and [F.43.b] immaculate, teaching the pure life. Paiṅgika, this is the first wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.

“Some people listen to the Dharma with respect, look up to it, revere it, incline their ears to it attentively while concentrating their minds, and listen to it while focusing their entire mind. Paiṅgika, this is the second wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.

“Having listened to the Dharma, some people accomplish the Dharma according to how they have heard it. Paiṅgika, this is the third wonder and marvel that appears in the world when a tathāgata, arhat, perfectly awakened one appears in the world.

“Having listened to the Dharma, some people are pleased and delighted and attain great virtue, endowed with renunciation. Paiṅgika, this is the fourth wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.

“Having listened to the Dharma, some people penetrate with wisdom matters of profound meaning. Paiṅgika, this is the fifth wonder and marvel that appears in the world when a tathāgata, an arhat, a perfectly awakened one appears in the world.

“Paiṅgika, the best people remember what was done and know what was done. They do not waste what was done even to the slightest extent, let alone what was done to a great extent. Therefore, Paiṅgika, you must thus learn to remember what was done and know what was done. You must not waste what was done even to the slightest extent, let alone what was done to a great extent. Paiṅgika, you must learn thus.”

Thereupon the young brahmin Paiṅgika rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the Blessed One’s feet, and he departed [F.44.a] from the Blessed One’s presence.

Meanwhile Āmrapālī prepared a pure and fine meal during the night. After she rose at dawn, she prepared seats, set up a jeweled pitcher,176 and let the Blessed One know the time by messenger: “O Honored One, the time has arrived. May the Blessed One know that the meal is ready.”

Then, early in the morning, the Blessed One dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of Āmrapālī, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. Āmrapālī then knew that the community of monks headed by the Buddha had sat down in comfort, and with her own hands she served and satisfied them with a pure and fine meal. When, with her own hands, she had served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Blessed One had finished his meal and washed his hands and his bowl, she took a low seat and sat before the Blessed One in order to hear the Dharma. Then the Blessed One celebrated the offering provided by Āmrapālī with this celebration:

Thereupon the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted Āmrapālī, and he rose from his seat and departed.

The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did the people of the Licchavi clan in Vaiśālī create that matured to cause them to be gods of great power if they were born among gods, to be people of great power if they were born among humans, and now to be compared even with the Thirty-Three Gods?”

“Monks,” the Blessed One said,177 “the actions were performed and accumulated by the people of the Licchavi clan in Vaiśālī themselves, accruing a heap of karma. The conditions have ripened, and they approach them like a flood, inevitably. Who else but these people would experience the actions that they themselves performed and accumulated? Monks, actions performed and accumulated do not mature in the earth element, the water element, the fire element, or the wind element, which are outside the body. Virtuous and nonvirtuous actions performed and accumulated like this mature in the aggregates, elements, and sense spheres.

“Monks, once, in this fortunate eon, when people’s lifespans were twenty thousand years long, there appeared in the world a teacher named Kāśyapa, who was a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. He stayed near [F.45.a] Ṛṣivadana Deer Park near the city of Vārāṇasī, with twenty thousand monks who were his attendants.

“At that time there lived five hundred lay brothers in Vārāṇasī. They prepared merchandise to carry across the great ocean, arranged a ship, took to the great ocean in due course, and arrived by means of a tailwind at an island of jewels. Thereupon they filled their ship with jewels and departed. They were driven by the wind to the middle of the great ocean. Dejected and bereft of hope, they made a stūpa out of sand for the Perfectly Awakened One Kāśyapa and offered various jewels to it. Thereupon they fell asleep. In their dreams a god said, ‘Do not be frightened but take care, and after seven days a current will come. With the current you will arrive safely at the continent of Jambu.’

“After the night had passed, they discussed this with one another: ‘Sirs, because it is by the force of the Perfectly Awakened One Kāśyapa that the god told us not to be frightened, it would not be proper if we took with us the jewels that we offered to the stūpa for the Perfectly Awakened One Kāśyapa.’ They then gathered and made an aspiration: ‘By this root of merit from our performing a service for the supreme human field of merit, the Perfectly Awakened One, the Blessed One Kāśyapa, may we become those of great power if we are born among gods. May we become those of great power if we are born among humans. May we become those to be compared with the Thirty-Three Gods, too, even if we are born among humans.’

“What do you think, monks? The five hundred lay brothers were indeed these five hundred people of the Licchavi clan. Because they made [F.45.b] a stūpa for the Perfectly Awakened One Kāśyapa out of sand and offered jewels to it, they were born among people of great power and became those to be compared with the Thirty-Three Gods.

“Therefore, monks, the maturation of entirely negative actions is entirely negative; the maturation of entirely positive actions is entirely positive; the maturation of those that are mixed is mixed. Therefore, monks, henceforth you should abandon entirely negative and mixed actions, and you should seek entirely positive actions. Monks, that is how you must train.”

Thereupon the Blessed One said to the venerable Ānanda, “Ānanda, go to the city of Vaiśālī, place your foot on the threshold of the city gate, and utter these mantras and these verses:

“ ‘The Buddha, who has compassion for the world, has spoken.180 This is the wish of all buddhas. It is the wish of all self-awakened ones. It is the wish of all arhats. It is the wish of all those undergoing training. It is the wish of all disciples. It is the wish of all who speak words of truth. It is the wish of the Dharmas. It is the wish of Kāmeśvara. It is the wish of Brahmā. It is the wish of Pratyeka­brahman. It is the wish of Indra. It is the wish of the gods. It is the wish of the lord of the asuras. It is the wish of all asuras. It is the wish of the servants of the asuras. It is the wish of all bhūtas.

“ ‘The Buddha, who has compassion for the world, has spoken.

“ ‘Do not stay. The epidemic should cease.

“ ‘The Buddha, the Great God, the God of Gods, [F.46.a] the Supreme God, will enter the city. The gods including Indra, the gods including Brahmā, the gods including Īśāna, the gods including Prajāpati, and the Four Protectors of the World will enter. Hundreds of thousands of gods, lords of the asuras, and hundreds of thousands of asuras will also enter. Hundreds of thousands of bhūtas who have faith in the Blessed One will also enter for the sake of all beings, and they will do harm to you, so:

“ ‘Disperse quickly. Those of you who have hateful thoughts, may you be destroyed. Those who have loving thoughts, who do not wish to sin but wish to protect beings, stay and engage in the intention. The Buddha, who has compassion for the world, has spoken.

“ ‘The Buddha, who has compassion for the world, whose wish is to benefit all beings, who abides in love, [F.46.b] who abides in compassion and joy, and who abides in equanimity, has arrived. The Buddha, who is supreme among all gods and all bhūtas, spoke these verses, which complete the mantra of the wisdom of the nature of reality:182

“Certainly, O Honored One,” replied the venerable Ānanda, and he went to Vaiśālī and, placing his foot on the threshold of the city gate, uttered these mantras and these verses:184

“The Buddha, who has compassion for the world, has spoken. [F.47.b] This is the wish of all buddhas. It is the wish of all self-awakened ones. It is the wish of all arhats. It is the wish of all those undergoing training. It is the wish of all disciples. It is the wish of all who speak words of truth. It is the wish of the Dharmas. It is the wish of Kāmeśvara. It is the wish of Brahmā. It is the wish of Pratyeka­brahman. It is the wish of Indra. It is the wish of the gods. It is the wish of the lord of the asuras. It is the wish of all asuras. It is the wish of the servants of the asuras. It is the wish of all the bhūtas.

“The Buddha, who has compassion for the world, has spoken.

“Do not stay. The epidemic should cease.

“The Buddha, the Great God, the God of Gods, the Supreme God, will enter the city. The gods including Indra, the gods including Brahmā, the gods including Īśāna, the gods including Prajāpati, and the Four Protectors of the World will enter. Hundreds of thousands of gods, lords of the asuras, and hundreds of thousands of asuras will also enter. Hundreds of thousands of bhūtas who have faith in the Blessed One will also enter for the sake of all beings, and they will do harm to you, so:

“Disperse quickly. Those of you who have hateful thoughts, may you be destroyed. Those who have thoughts of love, who do not wish to sin but wish to protect beings, stay and engage in the intention. The Buddha, [F.48.a] who has compassion for the world, has spoken.

“The Buddha, who has compassion for the world, whose wish is to benefit all beings, who abides in love, who abides in compassion and joy, and who abides in equanimity, has arrived. The Buddha, who is supreme among all gods and all bhūtas, spoke these verses, which complete the mantra of the wisdom of the nature of reality:

When Ānanda had uttered this, there by the blessed buddhas’ power of buddhahood and the gods’ power of the gods, the epidemic was quelled.