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T1 The Canonical Book of the Buddha’s Lengthy Discourses, Vol. I

Thông tin: BDK America — English Tripiṭaka

THE CANONICAL BOOK OF THE BUDDHA’S LENGTHY DISCOURSES - VOLUME I

THE CANONICAL BOOK OF THE BUDDHA'S LENGTHY DISCOURSES VOLUME I

Front Matters

BDK English Tripiṭaka Series THE CANONICAL BOOK OF THE BUDDHA'S LENGTHY DISCOURSES VOLUME I

(Taishō Volume 1, Number 1) Translated from the Chinese by

Shohei Ichimura Bukkyo Dendo Kyokai America, Inc. 2015

Copyright © 2015 by Bukkyō Dendō Kyōkai and BDK America, Inc.

All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means —electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 2015

ISBN: 978-1-886439-55-9

Library of Congress Catalog Card Number: 2015943478 Published by

BDK America, Inc.

1675 School Street

Moraga, California 94556

Printed in the United States of America

A Message on the Publication of the

English Tripiṭaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha's basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha's Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha's teachings. Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taishō edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project. It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West, this monumental project has finally gotten off the ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world.

NUMATA Yehan

Founder of the English

August 7, 1991 Tripiṭaka Project

Editorial Foreword

In January 1982, Dr. NUMATA Yehan, the founder of Bukkyō Dendō Kyōkai (Society for the Promotion of Buddhism), decided to begin the monumental task of translating the complete Taishō edition of the Chinese Tripiṭaka (Buddhist canon) into the English language. Under his leadership, a special preparatory committee was organized in April 1982. By July of the same year, the Translation Committee of the English Tripiṭaka was officially convened. The initial Committee consisted of the following members: (late) HANAYAMA Shōyū (Chairperson), (late) BANDŌ Shōjun, ISHIGAMI Zennō, (late) KAMATA Shigeo, (late) KANAOKA Shūyū, MAYEDA Sengaku, NARA Yasuaki, (late) SAYEKI Shinkō, (late) SHIOIRI Ryōtatsu, TAMARU Noriyoshi, (late) TAMURA Kwansei, URYŪZU Ryūshin, and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi, WATA NABE Shōgo, Rolf Giebel of New Zealand, and Rudy Smet of Belgium.

After holding planning meetings on a monthly basis, the Committee selected one hundred thirty-nine texts for the First Series of translations, an estimated one hundred printed volumes in all. The texts selected are not necessarily limited to those originally written in India but also include works written or composed in China and Japan. While the publication of the First Series proceeds, the texts for the Second Series will be selected from among the remaining works; this process will continue until all the texts, in Japanese as well as in Chinese, have been published.

Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete Chinese and Japanese texts, for they consist of thousands of works. Nevertheless, as Dr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

Dr. NUMATA passed away on May 5, 1994, at the age of ninety-seven, entrusting his son, Mr. NUMATA Toshihide, with the continuation and completion of the Translation Project. The Committee also lost its able and devoted Chairperson, vii

Publisher’s Foreword

Editorial Foreword

Professor HANAYAMA Shōyū, on June 16, 1995, at the age of sixty-three. After these severe blows, the Committee elected me, then Vice President of Musashino Women's College, to be the Chair in October 1995. The Committee has renewed its determination to carry out the noble intention of Dr. NUMATA, under the leadership of Mr. NUMATA Toshihide. The present members of the Committee are MAYEDA Sengaku (Chairperson), ICHISHIMA Shōshin, ISHIGAMI Zennō, KATSURA Shōryū, NAMAI Chishō, NARA Yasuaki, SAITŌ Akira, SHIMODA Masahiro, Kenneth K. Tanaka, WATANABE Shōgo, and YONEZAWA Yoshiyasu.

The Numata Center for Buddhist Translation and Research was established in November 1984, in Berkeley, California, U.S.A., to assist in the publication of the BDK English Tripiṭaka First Series. The Publication Committee was organized at the Numata Center in December 1991. In 2010, the Numata Center's operations were merged into Bukkyō Dendō Kyōkai America, Inc. (BDK America) and BDK America continues to oversee the English Tripiṭaka project in close cooperation with the Editorial Committee in Tokyo. MAYEDA Sengaku

Chairperson

Editorial Committee of

BDK English Tripiṭaka

viii

Publisher's Foreword

On behalf of the members of the Publication Committee, I am happy to present this volume as the latest contribution to the BDK English Tripiṭaka Series. The Publication Committee members have worked to ensure that this volume, as all other volumes in the series, has gone through a rigorous process of editorial efforts. The initial translation and editing of the Buddhist scriptures found in this and other BDK English Tripiṭaka volumes are performed under the direction of the Editorial Committee in Tokyo, Japan. Both the Editorial Committee in Tokyo and the Publication Committee, headquartered in Moraga, California, are dedicated to the production of accurate and readable English translations of the Buddhist canon. In doing so, the members of both committees and associated staff work to honor the deep faith, spirit, and concern of the late Reverend Dr. Yehan Numata, who founded the BDK English Tripiṭaka Series in order to disseminate the Buddhist teachings throughout the world. The long-term goal of our project is the translation and publication of the texts in the one hundred-volume Taishō edition of the Chinese Buddhist canon, along with a number of influential extracanonical Japanese Buddhist texts. The list of texts selected for the First Series of this translation project may be found at the end of each volume in the series.

As Chair of the Publication Committee, I am deeply honored to serve as the fifth person in a post previously held by leading figures in the field of Buddhist studies, most recently by my predecessor, John R. McRae.

In conclusion, I wish to thank the members of the Publication Committee for their dedicated and expert work undertaken in the course of preparing this volume for publication: Senior Editor Marianne Dresser, Dr. Hudaya Kandahjaya, Dr. Carl Bielefeldt, Dr. Robert Sharf, and Rev. Brian Kensho Nagata, Director of the BDK America English Tripiṭaka Project.

A. Charles Muller

Chairperson

Publication Committee

A Message on the Publication of the English Tripiṭaka NUMATA Yehan v

Editorial Foreword MAYEDA Sengaku vii Publisher's Foreword A. Charles Muller ix Translator's Introduction Shohei Ichimura xiii The Canonical Book of the Buddha's Lengthy Discourses, Volume I Preface 3

Sutra 1. The Great Origin 7 Sutra 2. Last Journey and Sojourns 63 First Episode 63

Second Episode 94

Third Episode 133

Sutra 3. A Great Treasury Councilor 173 Sutra 4. Janavasabha's Exhortation 197 Sutra 5. Lesser Causality 211 Sutra 6. The Universal Ruler's Practice 225 Sutra 7. Pāyāsi's Dialogue 245 Sutra 8. Sandhāna 269

Sutra 9. Numerically Assembled Doctrines 283 Sutra 10. Ten Progressively Classified Doctrines 307 Notes 341

Bibliography 345

Index 349

A List of the Volumes of the BDK English Tripiṭaka (First Series) 365 xi

Translator’s Introduction

Translator's Introduction

The Textual Origin and Contents of the

Canonical Lengthy Discourses

The complex historical context in which the textual translation of the Dīrgha Āgamatook place is beyond the scope of this brief introduction. I attempt to provide here, however, an evaluation of three major features of this canonical tradition: the nature of this sutra collection and its contents, the translators and the times of translation, and the canonical legacy from the point of view of the premodern and modern contemporary Tripiṭaka Buddhist library. The Chang ahan jing(Skt. Dīrgha Āgama), or the Canonical Collection of Lengthy Discourses,is one of the four canonical collections that were upheld by the orthodox Dharmaguptaka school. Since this school descended from the Sthāvira orthodoxy that had a prominent position in the few centuries around the Third Buddhist Council, held around 250 to 236 B.C.E., 1 centuries after the

Buddha's demise, the origin of this school's canonical tradition (Āgamas) may be traced back to some scriptural matrix2 whose contents had been compiled and authenticated by the time of the Third Council.

There were three or four general councils during Buddhism's early centuries. The First Council was held at Rājagṛha (present-day Rājgīr, Bihar) immediately after Śākyamuni's passing (485 or 486 B.C.E.) in order to assure the oral preservation of the core teachings Śākyamuni Buddha taught directly to his disciples. The Second Council was held at Vaiśālī (Vesālī) a century later to settle some controversies on the Vinaya rules and disciplines set forth by Śākyamuni as the moral and spiritual codes for Buddhist monks and their communities. This council contributed to the ascertainment of legality on the nature of Vinaya codes, despite some challenges and disputes raised by changing historical and social contexts. At that time, it is said that some elder monks still remembered how some of the first-generation disciples had upheld the discipline while remaining active in daily life. xiii

Translator's Introduction

Though our knowledge of it is confined to Theravāda documents, 3 the Third

Council was held under the auspices of the Mauryan Buddhist ruler Aśoka in the seventeenth year of his reign (251 B.C.E.) at the capital city Pāṭaliputra (Patna, Bihar). Although this council failed in its intended goal of preventing schism from sectarian movements, the Third Council was pivotal to the subsequent history of the Buddhist canonical tradition for two reasons. First, since the Buddha's teaching and organization evolved in various forms during the initial two and a half centuries of its development, Buddhist leaders were compelled to reexamine their canonical traditions and establish an authenticated standard to prevent sectarian diversion and doctrinal variation. Second, it was during this council that Buddhist scriptures were formally classified into the threefold categories of Sutra (teaching), Vinaya (discipline), and Abhidharma (doctrine), i.e., the threefold canonical baskets (Skt. Tripiṭaka; Pāli Tipiṭaka). From that time on, the Tripiṭaka served as the basic categorization of Buddhist literature. The last general conference was held in Kāśmīra under the auspices of King Kaniṣka, the Kuṣāṇa ruler (known in China as Great Yüeji), toward the end of the first century C.E., and it centered on the Hinayana orthodoxy, the Sthāvira-Sarvāstivāda school. Though the historical veracity of this conference is not conclusive, the likelihood of its occurrence can be argued based on the detailed Abhidharma discussions recorded in the Mahāvibhāṣā-śāstra, 4 and especially

in the epilogue left by its translator Xuanzang, as well as the historical fact of the massive Hindu reaction which spurred efforts to compile their literary legacy in the early second century C.E.

5 In any case, after the Fourth Council meeting

in Kāśmīra, Kuṣāṇa monks began to reach the Chinese continent during the Late Han period.

The Synopsis between the Sanskrit Dīrgha

Āgamaand the Pāli Dīgha Nikāya

The Canonical Collection of Lengthy Discourseswas one of the four Āgamas essential to the Sutra-piṭakathat was preserved by the Dharmaguptaka school. To explain the nature of this Āgama, it is best to show the synopsis between the content of the DīrghaĀgamaand that of the Dīgha Nikāya (DN), upheld by the Thera vāda school as part of the fivefold sutta-piṭaka.The Theravāda school prospered in Sri Lanka and its descendants in Southeast Asia (Burma, Thailand, xiv

Translator's Introduction

and Indochina), preserved the fivefold Nikāyas through the Pāli canonical language. The Dharmaguptaka school, one of the descendants of the Sthāvira-Sarvāstivāda school that prospered in Northern India, inherited the Dīrgha Āgama as part of their Sutra-piṭakathrough the canonical language of Sanskrit or, more precisely, Buddhist Hybrid Sanskrit.

The fourfold Āgamas that constitute the Sutra-piṭakaof the Hinayana orthodoxy were preserved throughout the medieval period as part of the Mahayana Tripiṭaka corpus through the Chinese versions since the fifth century C.E. The following is a chart of the synopsis between the four Dharmaguptaka Āgamas originally in Sanskrit and the five Nikāyas (Pāli suttacollections) preserved by the Theravāda school.

Four Sanskrit Āgamas (Dharmaguptaka) (Theravāda) 1. Dirgha Āgama(Lengthy Five Pāli Nikāyas

1. Dīgha Nikāya(Lengthy Discourses)

Discourses)

2. Madhyama Āgama(Middle-length Discourses) Discourses) 3. SaṃyuktaĀgama(Mixed 2. Majjhima Nikāya (Middle-length 3. Saṃyutta Nikāya(Mixed Discourses)

Discourses)

4. Ekottarikā Āgama(Gradually 4. Aṅguttara Nikāya(Increasing Each Increased Discourses) by a Doctrine)

5. Khuddaka Nikāya(Short

Dis courses)

As can be inferred from this table, the Sanskrit Dīrgha Āgamaand the Pāli Dīgha Nikāyahave many synoptic parallels in their respective content, namely, between the thirty sutras of the Chang ahan jingand the thirty-four suttantas of the Pāli Dīgha Nikāya.

7 There are twenty-seven sutras that are identified with the twentyseven suttantas, but differences in their respective ordering and arrangement of scriptures must be recognized. Seven suttantas8 are omitted in the Chang ahan jing,but this includes a sutra that is not found in the Dīgha Nikāya.Because of this close synoptic correlations, it is reasonable to assume that the Sanskrit Dīrgha Āgamaand the Pāli Dīgha Nikāyahad a common canonical matrix that could have been determined as standard during the Third Buddhist Council. xv

Translator's Introduction

The Chang ahan jingis unique in two ways. First, the editors of the Āgama in organizing the sutras set forth four major sections, reflecting their major concerns: (1) the centrality of Śākyamuni Buddha as the primary subject, (2) the importance of the Dharma and doctrine, (3) the resultant practice, discipline, and advanced spiritual states, and (4) a record of the cosmological origins of the world. Second, the "Sutra of Cosmology, " which is totally absent in the

Dīgha Nikāyaof the Pāli canon, was added as the last text in the collection in order to present the Buddha's teaching more effectively and attractively to a non-Buddhist Hindu audience. According to some scholars, the underlying principle of the Chang ahan jingreflects a conciliatory impulse that was intended to bridge the original Buddha's teaching (the ninefold or twelvefold categories of discourses) on the one hand, and early Maha yana Buddhist teaching and scriptures on the other.

The correlations between the two scriptural traditions, the sutras of the Chang ahan jingand the suttantas of the Pāli Dīgha Nikāya,are presented below. In addition, the corresponding texts are noted at the beginning of each sutra in this translation.

Four Sutras on the Subject of Śakyamuni Buddha 1. The Great Origin (Daban jing) DN 14: Mahāpadāna Suttanta 2. Last Journey and Sojourns, DN 16: Mahāpariṇibbāna Suttanta Parts 1, 2, 3

3. A Great treasury councilor 4. Janavasabha's Exhortation DN 19: Mahāgovinda Suttanta DN 18: Janavasabha Suttanta

Fifteen Sutras on the Subject of Dharma and Doctrine 5. Lesser Causality 6. Universal Ruler (Cakravartin)'s Practice 7. Pāyāsi['s Dialogue] 8. Sandhāna 9. Numerically Assembled Doctrines 10. Ten Progressively Classified Doctrines 11. Gradual Increase of Doctrines No Parallel in DN by One

DN 27: Aggañña Suttanta

DN 26: Cakkavatti-sīhanāda Suttanta

DN 23: Pāyāsi Suttanta

DN 25: Udumbarika-sīhanāda Suttanta

DN 33: Saṅgīti Suttanta

DN 34: Dasuttara-Suttanta

xvi

Translator's Introduction 12. Doctrines in Groups of Three 13. Greater Causality 14. Indra's Question on Causality 15. Anupiya Episode 16. Kalyāṇa-jātika 17. Purity 18. Happiness Caused by Oneself 19. Great Assembly No Parallel in DN DN 15: Mahānidāna Suttanta DN 21: Sakkapañha Suttanta DN 24: Pāṭika Suttanta DN 31: Sīṇgālovāda Suttanta DN 29: Pāsādika Suttanta DN 28: Saṃpasānīya Suttanta DN 20: Mahāsamaya Suttanta Ten Sutras on the Subject of Practice and Resulting Spiritual States 20. Ambaṭṭha 21. Brahmā's [Net] 22. One Who Cultivates Virtues 23. BrāhmaṇaKūṭadanta 24. Kevaddha 25. A Naked BrāhmaṇaAscetic 26. Knowledge of Three Vedas 27. The Rewards of the Life of a Śramaṇa 28. Poṭṭhapāda 29. Lohitya DN 3: Ambaṭṭha Suttanta DN 1: Brahmajāla Suttanta DN 4: Soṇadaṇḍa Suttanta DN 5: Kūṭadanta Suttanta DN 11: Kevaṭṭa Suttanta DN 8: Kassapa-sīhanāda Suttanta DN 13: Tevijja Suttanta DN 2: Sāmañña-phala Suttanta DN 9: Poṭṭhapāda Suttanta DN 12: Lohicca Suttanta Sutra 30 on the Subject of Cosmology (No Parallel in DN) A 1. The Land of Jambudvīpa 2. The Land of Uttarakuru 3. The Universal Ruler (Cakravartin) B 4. The Worlds of the Hells 5. Dragons and Birds C 6. The AsuraDemigods 7. The Four Guardian Gods of Heaven 8. The Trāyastriṃśa Heavens D 9. Three Kinds of Disasters 10. The AsuraDemigods 11. Three Kinds of Intermediate Eons xvii

Translator's Introduction

Translators and Historical

Times

The translator of the Chang ahan jingwas the śramaṇaBuddhayaśas, a native of Kāśmīra who moved to Khotan in Central Asia, where he resided for some time before he was invited to Chang'an specifically to engage in scriptural translation. There are two stories of how Buddhayaśas was invited to Chang'an and what contribution his translation was to accomplish.

Fifth-century China was divided into northern and southern political regions separated by the Yangzi River. In the north were Louyang and Chang'an, which were the two major government seats of the Han and Tang dynasties, as well as several other political and cultural centers. Since the north was dominated by the descendants of the five racially foreign regimes, resulting in the short-lived period of sixteen states, Buddhism had a fair chance to develop its influence despite competition from indigenous Confucian and Daoist traditions. Two centuries from the initial introduction of Buddhism to China during the Late Han period, Chinese Buddhists began to be aware that they needed more scriptural sources for deeper understanding as well as for consolidating their communities through Buddhist ethical and moral practice.

According to one story, Buddhayaśas was invited to the capital by the ruler of the Late Qin, Yaoxing (r. 394-415 C.E.), with the assistance of Kumārajīva, his religious counselor. Kumārajīva (344-413) was a scholar-monk from the country of Kuccha in Eastern Turkestan. Born to Indian and Central Asian parents, he excelled in training in Buddhist studies in Kāśmīra and acquired linguistic skill in Chinese. He had been brought to Liangzhou as the captive of Fujian's general, Lüguang, and was subsequently invited to Chang'an in 401 to serve as Yao xing's religious counselor and lead the government's Buddhist translation project. Buddhayaśas had been Kumārajīva's teacher on the Sarvāstivāda Vinaya (the Daśabhāṇavāra-vinaya,the subject of Abhidharma treatises) more than two decades previously.

10 Because he had once been Kumārajīva's teacher,

Buddha yaśas was reverentially nicknamed the "red-bearded professor" or the "senior doctrinal professor" (Vaibhāṣika) in Chang'an.

It is said that, in part, Kumārajīva needed Buddhayaśas' help in collaborating on completing the translation of the Daśabhūmika-sūtra(Sutra on the Ten Stages of the Bodhisattva Career), and that the ruler Yaoxing also requested the śramaṇa xviii

Translator's Introduction

in 410 C.E. to translate both the Dharmaguptaka Vinaya (Dharmaguptaka-vinaya; Sifen lü; Vinaya in Four Divisions) and the Dīrgha Āgamaof the same school. The Vinaya translation was completed 412 C.E. The next year, 413, Buddha yaśas began to translate the Dīrgha Āgamawith Zhu Fonian, a śramaṇaof Liang zhou, as co-translator, and the translation was completed that same year. As for the reasons the Chang ahan jingoriginally belonged to the Dharma guptaka school, we have four indirect proofs. First, the editorial point of view of the Chang ahan jingitself coincides with the Dharmaguptaka tradition in which the principle of the centrality of the Buddha is emphasized in terms of veneration for Śākyamuni as founder of the religion. Second, the text displays a great emphasis on the merit to be accrued by the cult worship of the sacred relics enshrined in stupas (commemorative towers). Third, the text's translator, Buddhayaśas, who also translated the Dharmaguptaka Vinaya, was a bhikṣuaffiliated with the Dharma guptaka school. Finally, the Vinaya text, especially its fifty-fourth chapter, refers to seven sutras that were included in the Chang ahan jing, including the "Sutra of Buddhist Cosmology" that is not found in the Pāli Dīgha Nikāya. 11

The second story comes from the introduction to the Dharmaguptaka-vinaya, which gives a somewhat different version. Zhi Faling, a Chinese śramaṇa,traveled to the Central Asia on the instructions of his master, Huiyüen, to search for Vinaya texts, and happened to meet Buddhayaśas in Khotan, where he was already renowned as a Mahayana Tripiṭaka master. With due respect, Faling requested him to visit Chang'an and accompanied him there, transporting Uighur textual sources. Faling's master Huiyüen was a close friend of Kumarajīva, and is known to have organized the Lotus Association at Lushan in the Pure Land sectarian faith, whose adherents devoted their lives to the ideal of rebirth in the Pure Land. There was a growing concern among Chinese Buddhists at the time to consolidate their growing communities and regulate the conduct of their followers, and so there was a need for the Vinaya-piṭaka.As requested, Buddhayaśas immediately began to translate the Dharmaguptaka-vinayawith the assistance of three hundred monks and scholars involved in the project. Zhi Faling is said to have had his own disciple, Huibian, participate in the sessions as he had excellent knowledge of Central Asian languages. The fact that active pursuit of Vinaya texts was the major trend of the time can be attested by the independent case of the monk Faxian's (339-420) risky journey to India in search of Vinaya texts. 12

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Translator's Introduction

Buddhayaśas did not extend his stay in Chang'an upon completion of the translation project and soon returned to Kāśmīra. Kumārajīva likely suffered an illness (Huangshi, thirteenth year) soon after completing the translation of the Satyasiddhi-śāstra (Cheng shi lun; Treatise on the Establishment of Truth) and passed away in 413 (Huangshi, fifteenth year). Yaoxing abdicated his rule in the seventeenth year of Huangshi (415 C.E.). Buddhayaśas is said to have sent the Xukongyun pusa jing (Ākāśagarbha-sūtra; Sutra on Ākāśagarbha Bodhisattva) as a gift to the sangha of Liangzhou through a traveling messenger. In fact, the translation of this text ascribed to him is recorded in the Chu sanzang ji ji (Collection of the Tripiṭaka Textual Records)(Taishō vol. 13, no. 405) compiled by Sengyou (445-518).

The Significance of the Text in the New

Taishō Tripitaka Edition

The Chang ahan jingis placed at the very beginning of the first volume of the Taishō shinshū daizōkyō (Taishō New Tripiṭaka Edition) compiled by Japanese Buddhists from 1924-1934 (Taishō 13 to Shōwa 9). This may represent an entirely different reorganization of the Buddhist canon from all of the preceding Tripiṭaka editions. The format of the preceding editions were based on the classification order of Mahayana first, Hinayana second, each of which was again divided into the order of Sutra, Vinaya, and Abhidharma texts. The historical legacy of the Chang ahan jingshould be examined as to what the text is meant to represent in the modern Taishō edition.

The earliest reliable catalogue of Buddhist texts was due to the work of Dao'an (314-385), author of the Zhongjing mulu(Comprehensive Record of the Textual Catalogues), and Sengyou, author of the Chu sanzang ji ji. Of the two, Dao'an's catalogues formed the core foundation of Sengyou's enlarged record of textual catalogues. These two sets of catalogues thus mark the reliable beginning of all subsequent Chinese Tripiṭaka editions.

By the turn of the fifth century, Buddhist communities in Chang'an began to exercise their own choices in the history of Buddhist affairs. This change was a natural development, because Buddhist leaders were more or less trained in Confucian academism or Daoist philosophical training. Dao'an was invited to Chang'an to serve as the religious counselor of Fujian (Yaoxing's predecessor) from the capital of a southern state. Dao'an profoundly regretted that the Buddhist xx

Translator's Introduction

communities in China had not been properly equipped with the Tripiṭaka divisions of Sutra, Vinaya, and Abhidharma. He actively promoted study on the Mahayana Wisdom sutras, especially the Prajñāpāramitā sutras, and he recruited talented young Buddhist converts to engage in exploration of their philosophical and spiritual meaning. It is within this historical circumstance that Kumārajīva was invited to Chang'an in 401 by Yaoxing (Fujian's successor) as his religious counselor. Sengzhao (374-414), a young Buddhist convert from a Daoist background, became Kumārajīva's dedicated disciple and quickly proved himself to be an excellent scholar-monk among the Chang'an academic community. His monograph, the Zhao lun, was praised as exhibiting superb comprehension of prajñāinsight and the philosophy of emptiness (śūnyatā),second only to that of his master. Sengzhao's introduction to the Chang ahan jingreflects Dao'an's cherished objective. At the outset he calls attention to the Tripiṭaka canonical tradition: The great teaching consisted of three [basic] divisions. For regulating physical and verbal behavior there is the collection of injunctive disciplines (Vinaya). For guiding human conduct by distinguishing good and bad there is the collection of doctrinal scriptures (Sutra). For differentiating subtle and delicate subject matter, there is the collection of analytical characteristics of the mental and conscious elements (Abhidharma). Thus, there came to be the three baskets of scriptures (Tripiṭaka). Buddhayaśas' translation of the Chang ahan jingwas perhaps partial fulfillment of the goal sought by Dao'an. Following Dao'an's and Sengyou's catalogues, a series of records of Buddhist textual catalogues was compiled in the Gezhong qinding zhongjing mulu (Buddhist Canonical Textual Cataloguesor Complete Buddhist Tripiṭaka Library,literally, "Great Textual Storehouse"). During the sixth century, the four catalogues came to exist under the auspices of four different regimes. Unlike Dao'an's and Seng you's catalogues, which placed the texts by the translators' names in chronological order, these state-supported enterprises adopted the new order of classification by placing the Maha yana Tripiṭaka catalogues first, followed by those of the Hinayana Tripi ṭaka. The short-lived Sui dynasty (which dissolved at the unification of north and south into an empire in 589), twice supported the compilation of the entire inclusive catalogues of the Tripiṭaka library: first, the Sui Kaihuang lidai sanbao ji (Sui Kaihuang Record of the Threefold Buddhist Treasuresof the xxi

Translator's Introduction

Successive Dynasties) in 598, followed by its revised edition, the Renshou zhongjing mulu(Renshou Record of Textual Catalogues) in 602, which streamlined the preexistent catalogues and scrutinized the authenticity of each text. The Renshou zhongjing mulubecame the basic model of all subsequent Buddhist Tripiṭaka libraries.

The filing of the catalogues of the Tripiṭaka library reached its apex during the Tang period. The dynastic enterprises successfully compiled seven major editions together with their respective records of catalogues. Any record of catalogues is supposed to provide not only the basic principles of textual classification and those texts already catalogued as authentic, but also include new translations and new discoveries as well as exclude suspicious and fraudulent texts. For instance, the Kaiyuan shijiao lu(Kaiyuan Record of Buddhist Textual Catalogues), compiled in 731, is said to have represented the best model format, so that all subsequent editions followed it in recording catalogues of hand-copied texts as well as printed texts. The classification order, however, was unchanged from the Sui-era Renshou zhongjing muluof 602, following the format of: (1) Mahayana sutras, (2) Mahayana Vinaya texts, (3) Mahayana Abhi dharma texts, (4) Hinayana sutras, (5) Hinayana Vinaya texts, (6) Hinayana Abhidharma texts, and (7) works written by the "wise and saints.

" We know. therefore, that the

Renshou zhongjing mulumodel and that of Kaiyuan shijiao lu together became the standard format of the Buddhist Tripiṭaka library as a whole, of which very little had changed until the modern Taishō Tripiṭaka edition. This extremely conservative nature developed due to two reasons. First, toward the end of Tang dynasty the dissemination of the complete Tripiṭaka library was based on hand-copied texts made under government supervision. Second, from the Northern Song period on, the dissemination of the Buddhist Tripiṭaka was based on printed texts, for which printing blocks had to be carved, a laborious and expensive process. In the Northern Song, for instance, a 972 decree stipulated the production of the entire set of textual woodcut prints and the carving of one hundred and thirty thousand woodblocks by the year 983. The dissemination of the Buddhist scriptures was under government supervision for centuries but gradually transferred to a number of Buddhist temples. While the main task of carving woodblocks was still carried out by dynastic enterprises, private temple versions began to appear and the distribution of texts was soon widely localized and even spread beyond the Chinese border. This was roughly xxii

Translator's Introduction

the history of the Buddhist Tripiṭaka library through the Song, Yuan, Ming, and Jing periods.

The Taishō Tripiṭaka edition shows a striking innovation, especially in the change of classification order that follows the general historical development of Buddhism. The method of detailed examination of textual contents for the sake of new classifications also developed more precision due to modern scholarship. First, the Taishō Tripiṭaka editors changed the order by placing the Hinayana Sutra-piṭakabefore the Mahayana texts. They set the Hinayana canon of the four Āgamas and individual texts bearing their strains in the first two volumes, under the Āgama section. Second, they created a new classification under the name of "original causality" to collect those texts in which the bodhisattva ideal and career is germinated in reference to early Mahayana history. Third, the remaining Mahayana sutras are classified, more or less, similarly to those of preceding editions, but each is assigned to different volumes by specifying type or class:

1. Prajñā section: Taishō Tripiṭaka vols. 5-8;

2. Lotus and Huayan section: vol. 9 (both groups) and vol. 10 (Huayan only); 3. Ratnakūṭa and Nirvana section: vol. 11 (Ratnakūṭa only) and vol. 12 (both groups);

4. Mahāsaṃnipāta-sūtra (Great Collection Sutra) section: vol. 13; 5. Sutra collection (Hinayana and Mahayana) section: vols. 14-17; 6. Esoteric sutras section: vols. 18-21.

Fourth, the Taishō Tripiṭaka editors also placed the Vinaya- and Abhi dharmapiṭakas after the Sutra-piṭakain the order of Hinayana first, then Mahayana: 1. Vinaya section: vols. 22-23 (all Hinayana) and vol. 24 (both Hinayana and Mahayana);

2. Sutra expository treatise section: vols. 25-26 (partial Abhidharma); 3. Abhidharma section: vols. 27-29;

4. Madhyamaka-Yōgācāra section: vol. 30 (Madhyamaka only), vol. 31 (partially Yogācāra), and vol. 32 (Yogācāra only); 5. Collected logical treatises section: vol. 32.

From here, the Taishō Tripiṭaka places texts written as commentaries on sutras and treatises (śāstras),

13 sectarian documents and writings, and so forth

xxiii

Translator's Introduction

up to the one-hundredth volume, but for the purpose of evaluating the legacy of the Chang ahan jing, these can be excluded from consideration. Modern scholarship focuses on the fundamental spirituality of Śākyamuni Buddha, because his spiritual insight and evangelical life were the foundation of all the doctrines and practices that developed in the later history of Buddhism. In medieval China, every Tripiṭaka library started with the class of Wisdom texts (Prajñāpāramitā sutras) under the Mahayana category, beginning with the massive, six hundred-fascicle Mahāprajñāpāramitā-sūtra(Great Perfection of Wisdom Sutra) translated by Xuanzang. In contrast, the Hinayana Āgamas, which are supposed to comprise the original, earliest sources and present Śākyamuni's life and teaching as closely as possible to his original time and social context, were all buried amid thousands of files of textual catalogues or among the books and fascicles in the Hinayana section. Finally, after many centuries, the Taishō edition restored the proper place for the Hinayana Āgamas by moving this text to the very beginning of the collection.

In his preface to the Chang ahan jing, Sengzhao defines Ahan(Āgama) as "the authority to which the laws return" (fa-gui). The "authority to which laws return" means, in all probability, the profound collection of all that is good upheld by the secluded cloister of contemplative recollection (dhāraṇī). These are made into the collection of sutras as the source of authority. It was in this sense that Chang'an's Buddhist communities, by the turn of the fifth century, were motivated to have the Prajñāparāmitā texts translated rapidly, within a decade, and to also have the earliest canonical Sutra-piṭakatranslated along with the Vinaya texts. Most of all, this active motivation arose from the critical study of textual records of translation and visually corroborated reliable textual collections. Modern Buddhist studies began in the mid-nineteenth century, based on the method of text criticism and aided by scholars' knowledge of Pāli, Sanskrit, Chinese, and Tibetan, and it has successfully promoted Buddhist studies throughout the world. It benefited contemporary Japanese Buddhists in publishing the Taishō Tripiṭaka library and its catalogue, with some success in reforming and improving the longstanding Tripiṭaka traditions. Nearly three quarters of a century after publication of the Taishō shinshū daizōkyō, Dr. Yehan Numata and his associates established the project to put the entire corpus of texts collected in the Taishō Tripiṭaka into English translation, with the global cooperation of Buddhist scholars. When this massive project is completed, there will be a new xxiv

Translator's Introduction

demand to build another edifice of the Buddhist Tripiṭaka library for the sake of Buddhist and human communities worldwide. Once again, the Chang ahan jingwill be highlighted as representing the earliest phase of Buddhism that marked its beginning.

Epilogue

I would like to make a few points regarding the way in which this translation has been accomplished. First, since the original Sanskrit text is no longer extant, I relied almost exclusively on the Pāli Dīgha Nikāyaand its English translation, especially that rendered by the founding members of the Pali Text Society, as the sole corroborative references for the Chinese text.

14 For instance, it is

extremely difficult to identify from Chinese transliteration what a given proper name or proper noun might be in the Sanskrit original. Second, I preferred a straightforward style of narration to the Chinese idiomatic definitive style. As a cognate language of Sanskrit, though to a lesser degree, Pāli has an intricate case system to specify the contextual relationships between things that are referred to by words through case indicatives, whereas Chinese expression often relies on word order alone, without case indicative changes. Hence, in my English presentation of the Chang ahan jing,I have relied on the English version of the Dīgha Nikāyapresented in scholarly translations of the text. This English version of the Chang ahan jingmay thus appear to be more like a translation made from the Pāli Nikāya than a directly rendered English version vis-à-vis the Chinese original. As English is not my native language, I did not consider that presenting the textual contents only through a grammatically learned second language would be successful. Due of the length of the original text, this translation will be presented in three volumes, to be published in sucession. Volume I contains sutras 1-10; Volumes II and III will contain the remaining twenty sutras, 11-30. A glossary will be included with the third, final volume of the translation. I looked for a model narrative format to translate foundational Buddhist texts, such as the Chang ahan jing. After searching for a feasible format among various samples of translations of Buddhist texts, I finally decided that it was best to follow the traditions established by the Pali Text Society in dealing with ancient Buddhist literature by means of modern languages. I am, however, obliged to assert that this translation has been produced totally based on my own understanding of Buddhism accrued through my lifelong study and practice of the religion. xxv

Translator's Introduction

Śākyamuni's religion began with a dialectical insight underling the fourfold truths of the life process. While engaged in final revision of this translation, I personally encountered the messengers of old age, illness, and death, and my attention was drawn to these messagers more acutely because of my engagement in rereading the draft translation. It is my hope that readers of this text will realize the fundamental wisdom of Buddhist spirituality in regard to these serious matters. May the reader discover from this text his or her successful pathway toward liberation.

xxvi

THE CANONICAL BOOK OF THE BUDDHA'S LENGTHY DISCOURSES VOLUME I

Preface to the Canonical Book

of Lengthy Discourses

Shi Sengzhao

at Chang'an

The ultimate truth of religion transcends the words of naming and describing. It is because of this that wise and holy people remain in complaisant silence. The subtle meaning, [however,] cannot be communicated unless it is expressed by word. This is why Śākyamuni laid out his teaching, and the enlightened [Tathāgata] appeared in this world. The great teaching consisted of three [basic] divisions. For regulating physical and verbal behavior there is the collection of injunctive disciplines (Vinaya). For guiding human conduct by distinguishing good and bad there is the collection of doctrinal scriptures (Sutra). For differentiating subtle and delicate subject matter, there is the collection of analytical characteristics of the mental and conscious elements (Abhidharma). Thus, there came to be the three baskets of scriptures (Tri piṭaka). The original source accommodated the particular divisions and yet united them in terms of the ultimate truth. Though the ways are varied, they all have one and the same goal.

The injunctive disciplines make up the branch of Vinaya, which comprises four major divisions and ten sections. The analyses of mental and conscious elements (dharmas) make up the branch of Abhidharma, which comprises four major divisions and five sections. The branch of Sutras comprises four Āgamas: the Chang ahan(Dīrgha Āgama; Collection of Lengthy Discourse), the Zengyi ahan(Aṅguttara Āgama; Discourses Increasing Each by One Doctrine), which comprises four major divisions and eight sections; the Zhong ahan(Madhyama Āgama; Middle-length Discourses), which comprises four major divisions and five sections; and the Za ahan(Saṃyukta Āgama; Mixed Discourses), which comprises four major divisions and ten sections. The present Chang ahan(Dīrgha Āgama) comprises four major divisions and four sections, altogether thirty sutras, making up one composite unit. Ahan(Āgama) in the Qin (Chinese) language means "the authority to which the laws return" (fa-gui). The "authority to which laws return" means, 3

The Canonical Book of the Buddha's Lengthy Discourses, Volume I in all probability, the profound collection of all that is good upheld by the secluded cloister of contemplative recollection (dhāraṇī). These are made into the collection of sutras as the source of authority. It is profoundly abundant and liberally rich, enclosing and yet filling far and wide, intelligently declaring the cases of fortune and misfortune by tracing [the deeds of] the wise and the foolish, giving judgment to whatever case it may be as to its truth or falsity, its difference or similarity, historically recording the destiny of success and the fate of failure in ancient and present times. There is no place, [even] in frontier regions, where the path is not followed or the law nonexistent, just as the two primordial principles [of yinand yang] operate everywhere with the natural relation of things classified. Like the great ocean to which a hundred rivers return, the branch of Sutras is called the authority where all laws return.

In exposition and analysis of the path of practice, whatever is recorded [in the sutras of this collection] is long and detailed. Because of this, the initial word of this collection is "Lengthy.

" Whoever spends time with this

source of authority may be lost for a long time but suddenly awaken at dawn. Right and wrong are difficult to distinguish, but once revealed they are like day and night. In announcement they are dark and vague, and under shedding light they are revealed like anything that has a shadow or an echo. The numbers of eons (kalpas), though they indicate distance [in time], are felt to be as near as the morning and evening, and the expanse [of space] in the six directions, though far-reaching, is seen [to be] as close as if before one's eyes. This may be expressed as follows: reciting the great wisdom (the sutras) in a dark room, one may provide many blind [people] with the five extraordinary powers of vision, so that even without opening a window of the house, their knowledge permeates everywhere.

The emperor of the great Qin, [endowed with intelligence] in viewing the essentials beyond peripheries, surpassing all others with his sublime deportment, thus nurturing his quiet wisdom, governs both the religious and secular but has been concerned with [the matter of the people's] understanding about different customs (culture) because of the subtle language of Buddhist religion. The duke of Jin, Yaoshuang, an official attached to the district subdivision as envoy of the Junior (right) General, is by nature straightforward, pure and gentle, endowed with a subtle mind transcending to reach anywhere, with 4

Preface

respectful concern for the great Dharma, with subtle insight arising spontaneously, and on whom the [emperor] has bestowed his [favorable] attention. Thus the emperor appointed Duke Yaoshuang to conduct religious affairs. In the twelfth year of Hongshi (412 C.E.), the year order of Geng (shangzhang) and Xu (yan-mao), the emperor requested the Tripiṭaka master from Kāśmīra named Buddhayaśas to translate the Vinaya-piṭakaas one unit consisting of forty-five rolls. This was completed by the fourteenth year of Hongshi (414 C.E.). From the fifteenth year (415 C.E.), the year order of Gui (zhaoyang) and Chao (chifen-ruo), the translation project of this Chang ahan jing was completed. The śramaṇa[Zhu] Fonian from the province of Liang assisted [with the] translation, and the Daoist Daohan, a citizen of Qin, [was] in charge of writing it down.

At that time, those Buddhist monks (śramaṇas) who were renowned in the capital as well as in the country of Xia (which represents Qin) were invited to participate in a series of editorial revisions. Respectfully receiving the statements on doctrines and confirming the absence of discordance, they made the essences illustrious, venerated the substances, and devoted their attention to retaining the intended meaning of the emperor. I happened to receive such auspicious opportunities and participated by listening on many occasions. Though I did not make any merit of [providing] good assistance, I am assigned to [conclude] this translation project. Thus I have made this brief note about the times and events to show to those wise people who will come to read this sutra collection.

Sutra 1

The Great Origin

(Dīgha Nikāya 14:Mahāpadāna Suttanta)

Thus have I heard. At one time, the Buddha was staying in the country of Śrāvastī in the Kareri-kuṭikā quarter of Jetavana Monastery, accompanied by one thousand two hundred and fifty bhikṣus (disciples, monks). At that time, after the morning almsround was completed, some bhikṣus gathered at the hall adjacent to the Kareri-kuṭikā, and each engaged in discussion with others, saying: Venerable monks, the Unsurpassed Honorable One (anuttarā) is alone extraordinary. His supernormal power is far-reaching and has wide and great influence. Thus he [alone] knows those innumerable past buddhas who entered into nirvana, terminating all the defilements and extinguishing obsessive conceptualization. Again, he knows the numbers of eons ago when each of these respective buddhas appeared, their titles and names, the families into which they were born, the kinds of food of which they partook, whether their respective life spans were long or short, and in what social contexts they experienced the change between suffering and happiness. Again, he knows that each of those buddhas upheld a certain respective precept, taught a certain doctrine, realized a certain insight, acquired a certain understanding, and stayed in a certain state of realization. How extraordinary is his knowledge, venerable colleagues! The Tathāgata distinctly knows the nature of things. Because he knows these things of the past, the heavenly gods (devas) come to talk to him.

At that time, the World-honored One was staying at a secluded place. As his supernormal power of hearing was crystal clear, he happened to listen to the foregoing discussion that went on among the disciples. He arose from his seat at once, went to the Kareri-kuṭikā hall, and took his proper seat in the set position. Then, knowingly, the World-honored One deliberately asked 7

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 1c

his disciples,

"O bhikṣus, having gathered here, what have you been discussing?" The bhikṣus recounted the subject of their discussion in detail. Thereupon the World-honored One said to them: Very good, very good. You have renounced family life, each equally motivated by faith, and have been engaged in the practice of the path. Of those prescribed practices, there are two kinds in general. First, the preaching of the wise and holy; and second, the silence of the wise and holy. O monks, the subject of your discussion must be formulated in the following manner: "The Tathāgata's supernormal power has wide and great influence. Thus, he alone knows all events of the past through innumerable eons. As he thoroughly understands the nature of things, and because the heavenly gods come to talk to the Buddha, these things are known to him.

The Buddha then continued in verse:

The bhikṣus assembled in the lecture hall, Engaged in discussion on the nature of the wise and holy. The Thus-come One remained in a secluded room, Knowing all through his supernormal hearing. Like the rays of the sun, the Buddha illuminates the world, Discriminates the spheres of elements, and Knows all things of the past.

He knows of the final nirvana of those perfectly enlightened [ones], Their titles, names, ancestry, and their birthplaces. Following their lives wherever they were in place and time, The Buddha records everything

Through his witness by pure vision.

Heavenly gods appeared with great authority and handsomeness, Descended to inform me of the nirvana of those three groups of past buddhas,

Their titles and names, and the sound of mourning upon their [entrance into] nirvana.

The Unsurpassed Honorable One above heaven [and earth] Thus has recorded [the destinies of] the past buddhas. 8

Sutra 1: The Great Origin

The World-honored One again addressed his disciples: O bhikṣus, do you wish [the Tathāgata] to impart my supernormal knowledge about the destinies of the past buddhas and their causes and conditions, or not? [If you do], I shall recount it for you. The disciples replied:

World-honored One, this is the most opportune time, sir. We are your joyful audience. Indulge us, World-honored One! May your reverence transmit to us the wisdom of the past buddhas at once. We shall follow intently the instruction that is imparted, sir. The Buddha spoke to the bhikṣus: "Listen attentively, you should retain and consider well the following. I shall deliver analysis and explanation for your sake.

" Thereupon the bhikṣus listened to the teaching. The Buddha said to the bhikṣus:

Ninety-one eons ago there was a buddha in this world; the Tathāgata and Arhat, Vipaśyin by name, appeared in this world. Again, O bhikṣus, a buddha next came forth thirty-one eons ago; the Tathāgata and Arhat Śikhin by name appeared in this world. Again, O bhikṣus, during that same eon, there was yet another buddha; the Tathāgata and Arhat Viśvabhū by name appeared in this world. Again, O bhikṣus, in the present auspicious eon (bhadrakalpa) there appeared in this world a series of buddhas, Krakucchanda, Kanakamuni, and Kāśyapa by name, and now again, during this same auspicious eon, I myself have realized highest, perfect enlightenment (anuttara samyaksaṃbodhi). The Buddha then continued in verse:

Ninety-one eons ago,

There was Vipaśyin Buddha;

Next, thirty-one eons ago,

There appeared Śikhin Buddha;

In that same eon,

There appeared Viśvabhū Tathāgata.

Now, during this present auspicious eon,

The Canonical Book of the Buddha's Lengthy Discourses, Volume I A period of many innumerable nayutas of years, There came forth four great sages,

Known for their compassion for all sentient beings: Krakucchanda, Kanakamuni, Kāśyapa, and Śākyamuni. You should know that when Vipaśyin Buddha appeared, human life span was as much as eighty thousand years. When Śikhin Buddha appeared, human life span was as much as seventy thousand years. When Viśvabhū Buddha appeared, human life span was as much as sixty thousand years. When Krakucchanda Buddha appeared, human life span was as much as forty thousand years. When Kanakamuni Buddha appeared, human life span was as much as thirty thousand years. When Kāśyapa Buddha appeared, human life span was as much as twenty thousand years. Now that I have appeared, human life span is less than a hundred years for most, with only a few living longer than that.

Then the Buddha continued in verse: In the time of Vipaśyin,

Human life span was eighty-four thousand years; In the time of Śikhin Buddha,

Human life span was seventy thousand years; In the time of Viśvabhū,

Human life span was sixty thousand years; In the time of Krakucchanda,

Human life span was forty thousand years; In the time of Kanakamuni,

Human life span was thirty thousand years; In the time of Kāśyapa Buddha,

Human life span was twenty thousand years; Now, I myself do not exceed

The current human life span of a hundred years. Vipaśyin Buddha came from the class of kṣatriyas, bearing the family name of Kauṇḍinya (Pāli Koṇḍañña). Śikhin Buddha and Viśvabhū 10

Sutra 1: The Great Origin

Buddha also came from the same kṣatriyaclass, bearing the same family name. Krakucchanda Buddha came from the brāhmaṇaclass, bearing the name of Kāśyapa. Both Kanakamuni Buddha and Kāśyapa Buddha came from the same brāhmaṇaclass, bearing the same family name. Myself, being the highest and most honorable, come from the kṣatriyaclass and bear the name of Gautama. The Buddha then continued in verse: The tathāgatas Vipaśyin, Śikhin, and Viśvabhū, These three perfectly enlightened beings Came from the kṣatriyaclass with the family name of Kauṇḍinya. The next three tathāgatas

Came from the brāhmaṇaclass with the name of Kāśyapa. Myself now, the highest and most honorable, For the purpose of guiding sentient beings, Come from the family of courage and valor, Primary among all heavenly gods,

With the name of Gautama.

The first three perfectly enlightened beings Came from the kṣatriyaclass,

While the second three tathāgatas

Came from the brāhmaṇaclass.

Now I, myself, the highest and most honorable, Come from the kṣatriyaclass with courage and valor. Vipaśyin Buddha sat under a pippalatree and realized perfect enlightenment. Śikhin Buddha sat under a puṇḍarīkatree and realized perfect enlightenment. Viśvabhū Buddha sat under a śālatree and realized perfect enlightenment. Krakucchanda Buddha sat under a śirīsātree and realized perfect enlightenment. Kanakamuni Buddha sat under an udumbaratree and realized perfect enlightenment. Kāśyapa Buddha sat under a nyagrodhatree and realized perfect enlightenment. Now I, the Buddha and Arhat, sat under an paṭalatree and realized perfect enlightenment.

The Canonical Book of the Buddha's Lengthy Discourses, Volume I The Buddha then continued in verse:

Vipaśyin Tathāgata approached a pippalatree And under that tree he realized perfect enlightenment. Śikhin Tathāgata extinguished defilement under a puṇḍarīkatree; Viśvabhū Tathāgata sat under a śālatree

And there he realized the knowledge of his deliverance and The freedom of supernormal power.

Krakucchanda Tathāgata sat under a śirīsātree And realized his omniscience, pure and genuine, To be neither defiled nor attached.

Kanakamuni sat under an udumbaratree

And under that tree extinguished desire, sorrow, and affliction. Kāśyapa Tathāgata sat under a nyagrodhatree And under that tree terminated the origin of varied existence. I, now, as Śākyamuni, sat under an paṭalatree And as the Tathāgata, I have acquired the ten powers of insight, Terminated many defilements,

Overcame the spells of [Māra], the Evil One, and Have now been imparting great knowledge to the disciples. The seven buddhas' powers of exertion

Emitted rays of light that destroyed the darkness of ignorance. Each of the buddhas sat under a tree

And there each realized perfect enlightenment. Vipaśyin Tathāgata taught his Dharma before the assembly of disciples on three occasions; attendance was one hundred and sixty thousand in number at the initial assembly, one hundred thousand at the second, and eighty thousand at the third. Śikhin Tathāgata also taught his Dharma before the assembly of disciples on three occasions; attendance was one hundred thousand in number at the initial assembly, eighty thousand at the second, and seventy thousand at the third. Viśvabhū Tathāgata taught his Dharma before the assembly of disciples on two occasions; attendance was seventy thousand in number at the initial assembly and sixty thousand at the second. Krakucchanda Tathāgata 12

Sutra 1: The Great Origin

taught his Dharma before the assembly of disciples on one occasion, with an attendance of forty thousand. Kanakamuni Tathāgata taught his Dharma before the assembly of disciples on one occasion, with an attendance of thirty thousand. Kāśyapa Tathāgata taught his Dharma before the assembly of disciples on one occasion, with an attendance of twenty thousand. I now teach the Dharma before the assembly of disciples on a single occasion, with an attendance of one thousand two hundred and fifty.

The Buddha then continued in verse: Vipaśyin excelled in the contemplation of names; His insight was immeasurable. He had no fear whatsoever in lecturing Before the assembly of his disciples on three occasions. Śikhin's light [of wisdom] was immovable and Thus destroyed all defilements. No one could fathom his authority and virtue, So immeasurable and great.

This buddha also held on three occasions The assembly of his disciples Gathered together from all places. Viśvabhū terminated defilements, and Many great sages assembled for his teaching. His name was heard in all regions, and The great name of his Dharma arose. The disciples of the two assemblies propagated everywhere The profound meaning [of his teaching]. Krakucchanda taught his Dharma Before the assembly on one occasion, And as their guide helped, with his compassion, The disciples thus assembled To overcome suffering and accomplish conversion. Kanakamuni Tathāgata

Realized highest enlightenment and 2c

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 3a

Likewise taught his Dharma.

His physical features looked splendid, of purplish-gold color, Every aspect of his physical form was equally perfect. The disciples of his assembly spread his teaching everywhere. [When Kāśyapa taught his Dharma before the assembly,] There was no bristling of his hair,

Nor any confusion in his thought,

Nor any word of unnecessary repetition. The disciples of his single assembly

Revered his contemplation of compassion in [perfect] quiescence. I, from the Śākya family,

Superior to all the śramaṇas,

Center of all heavenly quarters, most honorable, Have the disciples of my single assembly. It is the intention of my appearance before that assembly To propagate the pure and genuine teaching. With my mind filled with delight,

With all defilements extinguished,

I have no subsequent existence.

Vipaśyin and Śikhin taught their Dharma before three assemblies, Viśvabhū Buddha taught before two assemblies, The remaining four buddhas each taught [the Dharma] On single occasions before an assembly of sages. Vipaśyin Buddha had two disciples, Khaṇḍa and Tiṣya; they surpassed all the other disciples. Śikhin Buddha had two disciples, Abhibhū and Saṃbhava; they surpassed all the other disciples. Viśvabhū Buddha had two disciples, Soṇa (Pāli) and Uttama; they surpassed all the other disciples. Krakucchanda Buddha had two disciples, Sañjīva and Vi dhūra (Pāli); they surpassed all the other disciples. Kanakamuni Buddha had two disciples, Bhiyyosa (Pāli) and Uttara; they surpassed all other disciples. Kāśyapa Buddha had two disciples, Tiṣya and Bharadvāja; they surpassed all other disciples. I have two disciples, Śāriputra and Maud gal yāyana; they surpass all the other disciples. Then the Buddha continued in verse:

Sutra 1: The Great Origin

Khaṇḍa and Tiṣya were the disciples of Vipaśyin; Abhibhū and Saṃbhava were the disciples of Śikhin Buddha; Soṇa and Uttama surpassed all the other disciples and Equally overcame the spells of the devil; They were the disciples of Viśvabhū.

Sañjīva and Vidhūra were the disciples of Krakucchanda; Bhiyyosa and Uttara were the disciples of Kanakamuni; Tiṣya and Bharadvāja were the disciples of Kāśyapa Buddha; Śāriputra and Maudgalyāyana are my first-rank disciples. Vipaśyin Buddha had a disciple by the name of Aśoka, who was his chief personal attendant. Śikhin Buddha had a disciple by the name of Kṣema kāra [as his personal attendant]. Viśvabhū Buddha had an attendant disciple, Upaśāntā by name; Krakucchanda Buddha had an attendant disciple, Buddhija by name; Kanakamuni Buddha had an attendant disciple, Sotthija (Pāli) by name; Kāśyapa Buddha had an attendant disciple, Sarvamitra by name. Śākyamuni Buddha has an attendant disciple, Ānanda by name.

The Buddha then continued in verse:

Aśoka, Kṣemakāra, Upaśāntā, Buddhija,

Sotthija, Sarvamitra, and Ānanda as the seventh; They each became personal attendants

Of their respective buddhas and

Assisted them in various roles, endowed with goals and means. Refraining from indolence day and night, Benefiting themselves as well as others, These seven wise disciples closely attended the seven buddhas, Dedicated their service with delight, and Quietly entered nirvana.

Vipaśyin Buddha had a son, Fangying by name; Śikhin Buddha had a son, Apramāṇa by name; Viśvabhū Buddha had a son, Subuddha by name; Krakucchanda Buddha had a son, Shangsheng by name; Kanakamuni Buddha had a son, Lokanāyaka by name; Kāśyapa Buddha had a son, Sanghasena by name; now I have a son, Rāhula by name. 15

The Canonical Book of the Buddha's Lengthy Discourses, Volume I Then the Buddha continued in verse:15 Fangying, Apramāṇa, Subuddha, Shangsheng, Lokanāyaka, Sanghasena, and Rāhula as the seventh; These scions, successors of the heroic lineages of the buddhas, Dedicated themselves to morality, Delighted in charity, and

Had no fear of conscience before the sacred Dharma. The father of Vipaśyin Buddha was Bandhumant, from a royal family of kṣatriyas, and his mother was Bandhumatī. The city ruled by the king was called Bandhumatī. The Buddha then continued in verse: The father, perfect-eyed one, Was Bandhumant, the mother was Bandhumatī. The city ruled by Bandhumant was Bandhumatī, Where the Buddha taught his Dharma. The father of Śikhin Buddha was Aruṇa, from a royal family of kṣatriyas, and his mother was called Prabhāvatī. The city ruled by the king was Aruṇavatī.

Then the Buddha continued in verse: Śikhin's father was Aruṇa, and His mother [was] Prabhāvatī. While Aruṇa remained in the capital His authority and virtue vanquished his enemies. The father of Viśvabhū Buddha was Suppatīta (Pāli), from a royal family of kṣatriyas, and his mother was called Yaśavatī. The city ruled by the king was called Anopama. The Buddha then continued in verse: The father of Viśvabhū Buddha Was Suppatīta by name and

From the kṣatriyaclass, and 16

Sutra 1: The Great Origin His mother was called Yaśavatī. The capital was called Anopama. The father of Krakucchanda Buddha was Agnidatta, from a brāhmaṇa family, and his mother was called Viśākhā. The king was called Kṣema (Pāli Khema), and the capital ruled by him was [called] Kṣema, after the king's name.

The Buddha then continued in verse: The father of Krakucchanda Buddha, Agnidatta, was a brāhmaṇa, The mother was Viśākhā by name. The king [of his time] was called Kṣema and Ruled the city of Kṣema. The father of Kanakamuni Buddha was Yajñadatta, from a brāhmaṇa family, and his mother was Uttarā. The king of his time was Śubha, and his capital was called Śubha after his name. The Buddha then continued in verse: The father of Kanakamuni Buddha, Yajñadatta, was a brāhmaṇa, and His mother was called Uttarā. The king [of his time] was Śubha and Ruled the city of Śubha. The father of Kāśyapa Buddha was Brahmadatta, from a brāhmaṇa family, and his mother was called Dhanavatī. The king of his time was Kikin (Pāli) by name and the city ruled by the king was Vārāṇasī. The Buddha then continued in verse: The father of Kāśyapa Buddha, Brahmadatta, was a brāhmaṇa, and His mother was called Dhanavatī. The king of his time was Kikin Who ruled the city of Vārāṇasī. 17

The Canonical Book of the Buddha's Lengthy Discourses, Volume I My father was called Śuddhodana, from a royal family of the kṣatriyas, and my mother was Mahāmāyā. The capital ruled by the king was called Kapilavastu.

The Buddha then continued in verse:

My father was a kṣatriya,

Śuddhodana by name, and

My mother was called Mahāmāyā.

His land was vast and his people prosperous.

I was born to them.

These are the stories of the buddhas, their names, familial backgrounds, and the places of their birth. How could a wise person, having listened to these stories, not rejoice and give rise to a feeling of dedication? The Buddha said to the bhikṣus:

Listen attentively, you should retain and consider well the following. I shall deliver analysis and explanation for your sake. O bhikṣus, you should know the regularity of the buddhas. The bodhisattva Vipaśyin descended from Tuṣita Heaven to enter the womb of his heavenly mother through her right side, and remained therein in the state of mindfulness, his mind undisturbed. At that moment, the earth trembled and a great ray of light illumined the entire world. The illumination reached even to the region where the sun and the moon cannot give their great illumination to every sentient being. Even those sentient beings of the dark underworld could see each other and recognize the place of their destiny. At that time the light also illuminated the palace of the Evil One. Although illumination was extended to all the heavenly beings, with Indra as their head, the god Brahmā, śramaṇas, brāhmaṇas, as well as other sentient beings, only the gods were not revealed because of their own rays of light. The Buddha then continued in verse:

While heavy clouds gathered thickly in midair,

Bolts of lightning illuminating heaven and earth,

Vipaśyin descended and entered into his mother's womb. 18

Sutra 1: The Great Origin

The ray of light equally illuminated the regions Where the sun and moon cannot reach. There was hardly anyone

Who did not receive the great illumination. The one thus impregnated is immaculate and stainless. This is the regularity of the buddhas. O bhikṣus, you should [further] know the regularity of the buddhas. Being in his mother's womb, the bodhisattva Vipaśyin was steadfast with his concentration, his mind undisturbed. The four heavenly guardians of the four heavenly quarters took up halberds and protected the Bodhisattva. Neither human nor nonhuman [beings] could approach and disturb him. This is the regularity of the buddhas. The Buddha then continued in verse: The four princes (guardians) of the four quarters of heaven Were renowned for their authority and virtue. Commanded by the god Indra,

They protected the Bodhisattva well. They took up the arms of the halberd and Always guarded him, without leaving his side, Against the approach of any [evil] human or nonhuman [being]. This is the regularity of the buddhas. The heavenly gods protected the Bodhisattva well As though nymphs guarding a heavenly palace. All the retainers of the gods were also thus delighted. This is the regularity of the buddhas. Again the Buddha spoke to the bhikṣus on the regularity of the lives of the buddhas:

The bodhisattva Vipaśyin descended from Tuṣita Heaven to enter into his mother's womb and abided there in concentration, his mind undisturbed, while his mother's body was safe and in peace with no problems. With her wisdom increased, she examined her fetus and saw the well-developing body of the Bodhisattva endowed with limbs and 19

The Canonical Book of the Buddha's Lengthy Discourses, Volume I senses as spotless as purplish-gold. It was like a [perfect] lapis lazuli gem; an expert on examining its [perfect] transparency within and without would find neither shadow nor flaw. This is the regularity of the buddhas.

At that moment the Buddha continued in verse: As pure as a gem of lapis lazuli and As clear as the bright sun and moon, The Honorable One remained in his mother's body, Disturbing not his mother's gestation. With her wisdom increased,

She examined her fetus and

Saw the body of her child like a golden image. Her pregnancy was safe and peaceful. This is the regularity of the buddhas. The Buddha told the bhikṣus:

The bodhisattva Vipaśyin descended from Tuṣita Heaven to enter into his mother's womb and abided there in concentration, his mind undisturbed. His mother's mind was pure and genuine. She was free from any thought of desire or from being burned by immoral desire. This is the regularity of the buddhas.

At that time, the World-honored One continued in verse: While the Bodhisattva abided in the mother's womb, Heavenly blessings increased,

Bestowed [upon the Bodhisattva] from the highest heavens. The thoughts of the mother were pure and genuine, With no thought of desire.

Forsaking sensual longing,

Unstained and unapproached,

She was free from the flame of immoral desire. This is the regularity of the buddhas' life-careers. The Buddha [again] spoke to the bhikṣus on the regularity of the buddhas: 20

Sutra 1: The Great Origin

The Bodhisattva descended from Tuṣita Heaven to enter his mother's womb and abided there in concentration, his mind undisturbed. His mother upheld the five precepts (pañca-śīla) and her practice of austerity was pure and genuine. With her sincere faith, compassion, and goodwill, well fulfilled, with nothing but happiness, she was born in Trāyastriṃśa Heaven at the time of her body's dissolution at the end of her life. This is the regularity of the buddhas. At that time, the World-honored One continued in verse: While carrying within her body

The highest, most honorable among humans, Upholding the precepts with vigor, She was destined to gain

A heavenly body in her future life. Because of this she is called the mother of the buddhas. The Buddha [again] spoke to the bhikṣus on the regularity of the lives of the buddhas:

When the bodhisattva Vipaśyin was born, he came from his mother's right side. At that moment the earth trembled and a ray of light illuminated the entire world. Just as when the Bodhisattva initially entered his mother's womb, the illumination reached even to the dark underworld, benefiting every sentient being with its great illumination. This is the regularity of the buddhas. At that time, the World-honored One continued in verse: When the prince was born, the earth trembled, A ray of light illuminated everywhere without exception, This world as well as the other worlds, Above and below in all directions, Thus granting the pure and genuine cause [of salvation]. Endowed with the sublime voice of rejoicing, One after another the heavenly beings praised The name of the Bodhisattva.

The Canonical Book of the Buddha's Lengthy Discourses, Volume I The Buddha [again] spoke to the bhikṣus on the regularity of the lives of buddhas:

The bodhisattva Vipaśyin came from his mother's right side at the time of his birth and remained there in concentration, his mind undisturbed. At that moment the mother of the Bodhisattva pulled down a tree branch [to support herself], neither sitting nor lying down. Then the four heavenly guardians respectfully offered scented water and spoke to the mother: "As was ordained, O heavenly mother, now the holy child is born. May your ladyship be free from worry and sorrow. " This is the

regularity of the buddhas.

At that time the World-honored One continued in verse: The mother of the Buddha

Neither took a seat nor reclined upon the ground, But was steadfast in the precepts and

The practice of austerity.

Born in the house of nobility,

She never slackened in her exertion

While attended by heavenly beings.

The Buddha [again] spoke to the bhikṣus on the regularity of the buddhas: The bodhisattva Vipaśyin came from his mother's right side at the time of his birth and abided there in concentration, his mind undisturbed. His body was immaculate, never subjected to defilement by filth or evil thoughts. [It was] like a gem, pure and genuine, [which] when expertly mixed with white paint neither affects nor is affected [by the paint], because it is pure and genuine. It is the same with the Bodhisattva's emerging from his mother's womb. This is the regularity of the buddhas.

At that time the World-honored One continued in verse: Like a gem, pure and genuine,

[When] mixed with paint [it] neither affects nor [is] affected [by the paint],

Sutra 1: The Great Origin

When the Bodhisattva emerged from his mother's womb, He was pure and spotless.

The Buddha [again] spoke to the bhikṣus on the regularity of the buddhas: The bodhisattva Vipaśyin, at the time of his birth, came from his mother's right side and abided there in concentration, his mind undisturbed. Coming down to the ground from his mother's right side, he took seven steps and, without any help from others, glancing in all directions, he raised his hand and declared: "Above heaven and below, I alone am most honorable. I am here to save sentient beings from the woes of birth, old age, sickness, and death. " This is the regularity of

the buddhas.

At that time the World-honored One continued in verse: Just as a lion walks,

[The Bodhisattva] glanced in the four directions, and A lionlike child, he took seven steps upon the ground. Again, as with a great dragon's movement, [The Bodhisattva] glanced in the four directions, and [Like] a dragonlike child, when born He took seven steps on descending to the ground. At the time of [his] birth,

The two-legged (i.e., human) Honorable One Took seven firm steps, and

Glancing in the four directions,

Raised his voice to declare the termination of the suffering of life and death.

At the very beginning of his birth,

He had no equal [but was] equal [only] to other buddhas. He perceived the origination of life and death, and That this life [would be] his last.

The Canonical Book of the Buddha's Lengthy Discourses, Volume I fountains sprang out, one warm and the other cool, as an offering for the bathing of the Bodhisattva. This is the regularity of the buddhas. At that time the World-honored One continued in verse: When the two-legged Honorable One was born,

Two fountains sprang out as an offering

For the bathing of the Bodhisattva.

The infant, endowed with his perfect eyes,

Was bathed clean in [the water of] these fountains. The two fountains sprang out naturally;

The water was very pure and clean;

One was a warm spring while the other was cool, Both for the bathing of the Omniscient [One].

When the prince was born, his father, King Bandhumant, invited a host of soothsayers who specialized in magical formulas to see the prince and prophesy about his fortune or fate. The soothsayers came to see the prince as instructed. Having noted the eminent marks the child bore when they opened his clothing, the soothsayers told the king of his fortune:

We have no doubt in our mind that whoever bears these marks is bound to have one of two destinies. If he remains in household life, he will become the universal ruler (cakravartin) who turns the sacred wheel and will become king of all four quarters on earth. He will acquire the four divisions of armies and will rule the land under the right Dharma with impartiality, benefiting everything under the heavens. He will spontaneously acquire the seven kinds of treasures and, accompanied by a thousand brave and strong soldiers, he will be able to overcome any foreign enemy [even] without [resorting to] arms in punishment; thus he will keep the peace of all lands under the heavens. Should he renounce household life and pursue the path [of salvation], he is destined to realize perfect enlightenment and be named by ten sacred titles of buddhahood. Then the soothsayers said to the king:

Sutra 1: The Great Origin

Your majesty, the prince bears the thirty-two eminent marks. We have no doubt in mind that he is bound to realize one of two destinies, sire. Should he stay in household life, he will become the universal ruler who turns the sacred wheel. Should he renounce household life, he will realize perfect enlightenment and be named by ten epithets of buddhahood. The Buddha then continued in verse: The prince was born endowed with innumerable fortunes. The soothsayers said:

"We have no doubt in our mind that, Like a case predetermined in the book of legal codes, The prince has two destinies, sire. Should he choose household life, He is bound to become a universal ruler Who turns the sacred wheel.

He will spontaneously acquire

The seven kinds of treasures [that are] ordinarily difficult to obtain. He will acquire the sacred wheel Which is made of a thousand golden spokes, With a golden thread attached around its outer edge. When it is turned,

It can run to any place as though flying; Hence it is called the first treasure, the heavenly wheel. He will acquire the well-trained elephants Endowed with seven tusks, huge and wide, and As white as snow, capable of flying in midair. This is called the second treasure, the elephant. He will acquire horses that, when they run, Can go any place under the heavens, Leaving in the morning and

Returning in the evening for feed, With shining hair and the voice of a peacock. This is called the third treasure, the horse. 25

The Canonical Book of the Buddha's Lengthy Discourses, Volume I He will acquire the lapis lazuli gem, pure and genuine, Which reflects a light that shines over the distance of a yojana, Illuminating the night as brightly as the day. This is called the fourth treasure, the divine gem (maṇi-ratna). He will acquire the queen whose figure, Voice, scent, taste, and touch have no equal, Foremost among all women.

This is called the fifth treasure, the queen. He will acquire men of wealth

Who, to their hearts' content,

Make gifts of lapis lazuli gems and All other precious stones.

This is called the sixth treasure, the treasury household. He will acquire bands of armies, brave and strong, Which can swiftly move back and forth as he commands. This is called the seventh treasure, the military commander. These are the seven treasures of the universal ruler, sire: The wheel, the white elephant, the horse, the gems, The woman, the wealthy men, and the army. The prince will like these things and Enjoy a life of fulfillment

With the five kinds of desire, and yet, Just as an elephant decisively breaks its reins, He will renounce household life and Realize perfect enlightenment.

Your Majesty, this is the fortune, sir, Due to this prince, Most Honorable among Humans, Who will turn the wheel of Dharma in this world, Without ceasing, even after his realization of the path. "

At that moment, the father-king [again] asked the soothsayers three times with due courtesy,

"May you also examine the thirty-two marks of the prince and, naming them, explain their respective meanings. "

Then the soothsayers at once opened the prince's clothing and explained the thirty-two eminent marks: (1) even and flat soles of the feet, for 26

Sutra 1: The Great Origin

steady footing; (2) the two soles marked symmetrically with the symbol of the thousand-spoked wheel; (3) webbed hands and feet like those of a goose; (4) hands and feet as smooth and delicate as the fabric of a heavenly robe; (5) unequaled delicate, elongated fingers and toes; (6) wide-surfaced, rounded feet of pleasant appearance; (7) rounded heels narrowing gradually to straight calves like those of a deer; (8) well-connected ribs like the links of a chain; (9) a genital organ hidden within folds [of skin], like that of a horse; (10) elongated upper limbs, hands touching the knees even in an upright position; (11) each hair growing from its respective root, coiling to the right, the color of lapis lazuli; (12) bodily hairs coiling to the right, the color of navy blue, growing upward; (13) a physical body of golden complexion (suvarṇavarṇa); (14) dust-repellent, delicate, tender skin; (15) symmetrically even and round shoulders filled with vigor; (16) a chest marked with the auspicious sign of a mirror-image svastika;(17) physical stature twice as tall as a normal body; (18) well-developed seven parts of the body (hands, feet, lower shoulders, and nape); (19) a wide and grand body like a banyan tree; (20) rounded, pronounced cheeks like those of a lion; (21) an upper torso straight and upright, lionlike in form; (22) a set of forty teeth; (23) teeth of neat, square form and in good alignment (sama-danta); (24) teeth having no spaces [in between]; (25) white and clean teeth; (26) a pure throat and palate fit for the best of partaken food; (27) a wide and elongated tongue that reaches the ears (pra bhūta-tanu-jihvā); (28) a beautiful, heavenly voice; (29) darkblue eyes; (30) twinkling eyes and eyelids like those of an ox; (31) a curl of white hair on the forehead (ūrṇā), flexible and long, stretching ten feet, coiling back to the right like a trumpet shell when stretched and released; and (32) a protuberance on top of the head (uṣṇīṣa). These are the thirty-two eminent marks of a buddha.

The Buddha then continued in verse:

The steady feet, soft and pliant,

Do not leave traces of their passing on the ground. The symbol of the wheels

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 5c

With a thousand spokes is magnificent, Embellished with bright colors. Like a nyagrodhatree,

His physical stature is equally wide and tall. Marvelously hidden is the Tathāgata's male organ Like that of a horse.

In his body, well embellished with golden accessories, All the other eminent marks are mutually reflected. Though passing through this ordinary world, Neither dust nor soil defiles his body, Which bears the heavenly complexion, Exceedingly soft and tender.

The royal canopy spontaneously covers his presence, and His body, the source of the heavenly voice, Is purplish-gold, as fresh as [lotus] flowers Blooming for the first time on the surface of a pond. The king asked the soothsayers, and They respectfully replied to him, Praising the eminent marks of the Bodhisattva. The entirety of his body is enveloped With bright light revealing all his limbs, His feet and hands, externally and from within. He tastes the essence of all foods; His upper torso, upright without stooping, The wheels of his soles are revealed, and His voice sounds like that of a kalaviṅkabird. Endowed with the form of rounded heels Gradually narrowing toward straight calves, This is the meritorious reward of his past destiny. His upper arms and elbows,

Rounded and perfect, are nice to look at, While his facial features are exceedingly handsome. The honorable lion among humans Surpasses all others in his might, Both of his cheeks round and balanced, 28

Sutra 1: The Great Origin

With the poise of a reclining lion. The set of his teeth, forty in number, is regular and Evenly aligned with no spaces in between. His unearthly voice is marvelous and Attracts everyone from far and near. He stands upright without stooping, Both hands reaching down to the knees. His hands are evenly developed and soft. It is the form of beauty ever endowed To the honorable and best among all humans. His bodily hairs each grow from respective roots, His hands and feet are endowed with webbing. He has a protuberance on top of his head, Dark-blue eyes, twinkling,

Both eyelids moving,

Both shoulders bearing rounded fullness. He is thus endowed with thirty-two eminent marks. There is no imbalance of high or low With his heels and straight calves, Delicate like those of the deer. As if the best of all heavenly beings descended to the earth, Just as an elephant decisively tears away its reins, He was prepared to have all sentient beings Rescued from suffering,

Himself facing the cycle of birth, Old age, sickness, and death. Moved by his compassion,

He taught the Four Noble Truths, Explained the meaning of the verses on Dharma, and Had his disciples dedicate themselves to the Most Honorable One. The Buddha [again] spoke to the bhikṣus: When Vipaśyin Buddha was born, the heavenly gods hovered in midair holding a white canopy and fans, thereby protecting him from coldness and heat, wind and rain, dust and dirt. 29

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 6a

The Buddha then continued in verse: Having never before appeared among humans, The Most Honorable One is [now] born as a two-legged being. The gods pay him their respects In offering the canopy and fans. At that time the father-king provided the prince with four nursing maids: the first fed him milk, the second bathed him, the third applied scented oil to his body, and the fourth accompanied him in play. Joyful in heart, they reared him diligently. Thus continued the Buddha in verse: With love and affection,

The nursing maids reared the prince; The first feeding him milk, The second bathing him,

The third applying scented oil to his body, The fourth accompanying him in play. The best of scented oils,

They applied to the Most Honorable among Humans. When he had grown to adolescence, all the maidens of the country never tired of looking at the young prince. Here the Buddha continued in verse: Adored by many with much respect Like a golden image initially cast, Men and women watched him attentively, Never tiring of gazing at him. When he had grown to adolescence, all the citizens, male and female, adored him as if embracing and savoring the scent of a precious flower. Here the Buddha continued in verse: When the Most Honorable [One] was born, He was adored by many with love and respect. 30

Sutra 1: The Great Origin

One after another they embraced him, [Just as if] holding a precious flower and savoring its fragrance. When the Bodhisattva was born, he did not blink his eyes, much like the gods of Trāyastriṃśa Heaven. Because of the absence of blinking, he was called Vipaśyin.

Here the Buddha continued in verse: The best of all among the heavens did not blink, Just like the gods of Trāyastriṃśa Heaven. Staring at an object (i.e., form), He contemplated it with insight. Hence he was called Vipaśyin. When the Bodhisattva was born his voice was exceedingly clear, tender and graceful like the voice of a kalaviṅkabird. Here the Buddha continued in verse: Even as a Himalayan bird enhances its voice With a diet of fruit juice,

So was the voice of the Honorable One Clear and penetrating like that of the bird. When the Bodhisattva was born, his eyes were able to see across the distance of a yojana.

Here the Buddha continued in verse: In reward for his past deeds, pure and genuine, He obtained the miraculous light of the heavens. His eyes we were able to see everything Within the radius of a yojana. After his birth, year by year, the Bodhisattva grew up to be a young man and took up his office in the main hall, inculcating the path of morality in the citizens, thus benefiting them. His name and virtue were renowned even in distant regions. 31

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 6b

The Buddha continued in verse: While he was still a young man, Taking up his office at the main hall, He benefited the citizens by inculcating the path of morality and Dealt with varieties of decision-making. Because of this he was called Vipaśyin. His knowledge, pure and genuine, Is vast and detailed and As profound as the great ocean. He thus helped the people To gladly accept his inculcation and Increase and expand their wisdom. Then the Bodhisattva, wishing to go on an excursion, ordered his attendant, "Make the chariot be ready. I wish to visit that [royal] grove to look at things and sites. "

Having prepared the chariot, the attendant reported, "It is ready,

sir.

" The prince at once boarded [the chariot] and set out on the road toward the grove. On the roadway, however, he saw an old white-haired man, his teeth all gone, his face wrinkled, his body bent down and supported by a cane, his steps slow and weak, his breath labored. Looking back at that old man, the prince questioned his attendant, "What kind

of person is that?"

[The attendant] replied, "That is an old man, sir. "

The prince again asked, "What does it mean to be old?" The attendant replied, 'Sir, it means that the span of life is approaching its end, leaving only a limited duration of time to live. This is called old age, sir.

The prince asked again, "I too will become like this and am unable to escape it, is this not so?" The attendant replied, "Yes, sir. Whosoever is born is bound to become old. There is no difference between rich and poor [in this regard], sir.

At that moment the prince lost interest [in the excursion]. He told the attendant to turn the chariot around at once and return to the palace. 32

Sutra 1: The Great Origin

While withdrawing in contemplative silence, he thought to himself, "This suffering of old age must also be with me. "

Here the Buddha again continued in verse: Having seen an old man

Whose life was nearing the end, Walking with feeble steps,

Supported only by his cane,

The Bodhisattva thought to himself: "I too cannot escape this fate. "

At that time the father-king questioned the attendant, "Did the prince

enjoy his excursion?"

[The attendant] replied,

"No, sire.

" The king asked why. The attendant replied, "Sire, we encountered an old man on the roadway. The prince was not pleased because of that, sir. "

At that moment, the father-king did not say anything to the attendant but thought to himself:

Once, when a group of soothsayers prophesied the prince's fortune, they told me that he was bound to renounce household life. Now he is unhappy with his life here. Is there not some means by which to change his feeling? I must contrive some sort of expediency, such as to place his new quarters in the rear part of the palace. Let him enjoy his five senses fully, distracting his mind, thereby preventing him from leaving household life. At once the king had the prince's new quarters attractively decorated and assigned selected palace ladies to entertain him. Here the Buddha continued in verse: Having listened to the words of the attendant, The father-king contrived an expediency To have the prince's quarters decorated and To attract his five senses with increased entertainment, Hoping to prevent him from giving up household life. 33

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 6c

The prince later ordered his attendant to again prepare a chariot and visited the outside world on an excursion. [This time] he met an ailing man. The man's body was weakened, his belly distended, his face was dark, he lay amid his own excrement and filth with no one attending him, and his illness was so serious that he could not speak. The prince, asked his attendant,

"What kind of person is this?" The attendant replied,

"He is a sick man, sir. "

The prince asked again, "What is meant by 'sick'?" The attendant replied: "Sir, it means that many sharp pains torment an ailing person, making it uncertain as to whether or not he may live. Hence this is called sickness, sir. "

The prince asked,

"I too will become like this and am unable to escape it, is that not so?" The attendant replied,

"Yes, sir. Whoever is born is bound to become sick. There is no difference between the noble and the humble [in this regard], sir.

At that moment, the prince lost interest [in the excursion]. He told the attendant to turn the chariot around at once and return to the palace. While withdrawing in contemplative silence, he thought to himself, "This suffering of illness must also be with me. "

Here the Buddha again continued in verse: Having seen a man with chronic illness Whose complexion was emaciated and dark, The Bodhisattva withdrew in silent contemplation, Thinking to himself,

"I too cannot escape this fate. "

At that time the father-king questioned the attendant, "Did the prince

enjoy his excursion?"

He replied,

"No, sire.

" The king asked again as to why. The attendant replied,

"Sire, we encountered an ailing man on the roadway. The prince was not pleased because of that, sir. "

At that moment, the father-king did not question the attendant again but thought to himself: 34

Sutra 1: The Great Origin

Once when a group of soothsayers prophesied the prince's fortune, they told me that he was bound to renounce his household life. Now he is unhappy with his life here. Is there not some means by which to change his feeling? I must contrive some sort of experiency, to increase his entertainment with music and dance, distracting his mind, thereby preventing him from leaving household life. At once, [the king] had the new quarters attractively decorated and assigned selected palace ladies to entertain the prince. Here the Buddha continued in verse: Form, sound, smell, taste, and touch Are delicate and pleasurable.

As the merit due to the Bodhisattva, He thus enjoyed his life among these pleasures. Again, on another occasion, the prince ordered his attendant to prepare a chariot and visited the outside world on an excursion, but he encountered a dead man on the roadway. The family and relatives, lamenting and crying loudly, went out of the city in funeral procession, with various banners to the front and rear. The prince again questioned his attendant, "What is this man?" He

replied: "This is a dead man, sir. "

The prince asked,

"What is meant by death?" The attendant replied: Sir, it means extinction, which is preceded by the ceasing of the breath, next the loss of warmth, and then the dissolution of the senses. The living and the dead are in [totally] different worlds. This [completely] separates one from his household. Hence, this is called death, sir.

The prince once again asked,

"I too will become like this and be unable to escape it, is that not so?"

The attendant replied,

"Yes, sir. Whosoever is once born is bound to die. There is no difference between the noble and the humble [in this regard], sir.

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At that moment, the prince lost interest [in the excursion] and told the attendant to turn the chariot around at once and return to the palace. Withdrawing in contemplative silence, he thought to himself, "This

suffering of death must also be with me. "

Here the Buddha again continued in verse: Having seen a dead man for the first time, and Knowing the rebirth of the dead, He withdrew in silent contemplation, Thinking,

"I too cannot escape this fate. "

At that time the father-king asked the attendant, "Did the prince enjoy

his excursion?" He replied,

"No, sire.

The king asked again as to why. The attendant replied, "Sire, we

encountered a dead man on the roadway. The prince was not pleased because of that, sir.

At that moment, the father-king did not question the attendant any more but thought to himself:

Once when a group of soothsayers prophesied the prince's fortune, they told me that he was bound to renounce household life. Now he is unhappy with his life here. Is there some means to change his feeling? I must contrive some sort of expediency, to increase his entertainment with music and dance, distracting his mind, thereby preventing him from leaving household life. At once, [the king] had the new quarters attractively decorated and assigned selected palace ladies to entertain the prince. Here the Buddha continued in verse: The young prince, widely renowned, Surrounded by palace ladies,

Enjoyed the pleasures of the five senses, Just like the god Indra.

Again, on another occasion, the prince ordered his attendant to prepare a chariot and visited the outside world on an excursion. He encountered 36

Sutra 1: The Great Origin

a wandering mendicant (śramaṇa) on the roadway. He wore a bhikṣu's saṃghāṭīrobe and with his almsbowl in hand walked with his eyes cast down on the road.

The prince at once asked the attendant: "What is this man?" He replied,

"This is a śramaṇa, sir.

The prince asked,

"What is meant by śramaṇa?" The attendant replied:

Sir, it means that the man has renounced his familial relations, having gone forth from household life. He is engaged in the practice of religion, controlling his senses and preventing himself from being drawn to external objects of desire. Due to his compassion, he refrains from any injurious action, neither entrapped by worries of suffering, nor delighted in experiencing pleasure; long persevering like the earth, hence he is called śramaṇa, sir. The prince said:

Very good. This man's path must be true and right, transcending the world of dust and dirt forever. Delicate and subtle, noble and humble, I consider it most satisfactory! At once he instructed the attendant, "Turn the chariot around and stop next to that man.

" Thereupon he questioned the wandering mendicant, "Having shaven your hair and beard, donned a saṃghāṭīrobe, and carrying an almsbowl in your hand, what do you seek?" The śramaṇa replied:

Whosoever has renounced family life should be concerned with restraining his mind and will, transcending worldly things. Helping sentient beings with compassion, yet not being drawn to them, with an unprejudiced mind and a mind of quiescence, he concentrates on the practice of the path.

The prince responded,

"Very good. This path of yours is most true and right.

" Next he said to his attendant, "Take my garment and the chariot, and return to convey my words to the king": 37

The Canonical Book of the Buddha's Lengthy Discourses, Volume I I will shave my hair and beard in this place, wear the mendicant's three robes, leave household life, and practice the path of religion. The reason [for this] is that I am concerned with restraining my mind and will, transcending worldly things; I wish to keep my mind pure and genuine, thereby learning the method of the path. Thereupon the attendant turned the chariot [toward the palace] in order to convey the prince's message to his father, the king. Subsequently, the prince shaved his hair and beard and donned the three mendicant robes, thus accomplishing his renunciation of household life. The Buddha told the bhikṣus:

The prince saw an aged and ailing person and came to realize the facts of suffering and agony. When he saw a dead person, he lost his attachment to the ordinary world. But as soon as he saw a śramaṇa he at once achieved a profound spiritual breakthrough. When he alighted from his chariot he tempered his stride, proceeding at one half his regular pace, and removed his garments of bondage. This is the true renunciation of family life. This is the true withdrawal from the ordinary world. Then, having shaved his hair and beard, he donned a saṃghāṭī robe, and with an almsbowl in hand he went forth to practice the path. The countrymen said to each other:

This must be the true path, because it has caused even the prince to decide to forsake the splendor of his career and position. This resulted in the occurrence of many similar renunciations. From throughout the country, there then came to the prince eighty-four thousand citizens, who became his disciples, renouncing family life, and entering into the practice of the path.

The Buddha then continued in verse:

Having heard that [the prince] chose

The profound and sublime Dharma,

Many followed his lead

In renouncing their family life.

Sutra 1: The Great Origin

Distancing themselves from

The bondage of indebtedness and love,

They were freed from the cause of attachment.

Thereupon, accepting these new converts and allowing them to accompany him, the prince wandered from village to village, from country to country, promulgating his teaching wherever he happened to stop. Wherever he sojourned, people invariably offered four kinds of support (i.e., food and drink, robes or cloth, bedding, and medicine) out of respect and honor. The Bodhisattva thought to himself: I have been traveling with a host of disciples among the citizens of various countries, but I no longer enjoy the congestion and noise. I must find ways to leave these crowds and seek the ultimate path in some quiet location.

Later on, the prince accomplished his wish of solitary pursuit and concentrated on his practice in a secluded place. But again he was pressed by a thought:

It is a pity to see that all living beings remain always in the darkness of ignorance and face a variety of dangers, whether of birth, old age, illness, or death; in this darkness all these forms of suffering occur at once, with death here and rebirth there, death there and rebirth here. Because this aggregate (i.e., physical and mental elements) is itself suffering, the cycle of sansaric life is endless. I will someday accomplish a thorough understanding of this aggregate that is by nature suffering, and thereby [once and for all] bring the suffering of birth, old age, and death to total cessation. Again the prince thought to himself:

In following or in depending upon what does the process of birth and death arise? Examining through analytical insight the cause of this arising, I see it this way: Following birth (jāti) there arises the process of old age and death. Birth is the indirect causal condition of the process of old age and death (jarāmaraṇa). Birth arises following a 39

The Canonical Book of the Buddha's Lengthy Discourses, Volume I will-to-becoming (bhava); the will-to-becoming is the condition of birth. The will-to-becoming arises following an act of grasping (upādāna); the act of grasping is the condition of the will-to-becoming. The act of grasping arises following attachment or thirstlike craving (tṛṣṇā); thirstlike craving is the condition of an act of grasping. Thirstlike craving arises following sensation or feeling (vedanā); sensation is the condition of thirstlike craving. Sensation arises following sense contact (sparśa) [with an object]; sense contact is the condition of sensation. Sense contact arises following the operations of the six sense faculties (āyatana) (i.e., sight, hearing, smell, taste, touch, and thought); the sixfold sense operations are the condition of sense contact. The sixfold sense operation arises following a mental and physical process (nāma rūpa); a mental and physical process is the condition of the sixfold sense operation. A mental and physical process arises following consciousness (vijñāna); consciousness is the condition of a mental and physical process. Consciousness arises following the forces of disposition (saṃskāra); the forces of disposition are the condition of consciousness. The forces of disposition arise following ignorance (avidyā). In regard to the truth of the foregoing dependent origination (pra tītya samutpāda), ignorance is the condition of the forces of disposition. Thus, depending on the state of ignorance, there arise the forces of disposition. Depending on the forces of disposition, there arises consciousness. Depending on consciousness, there arises a mental and physical process. Depending on a mental and physical process, there arises a sixfold sense operation. Depending on the sixfold sense operation, there arises sense contact (with an object). Depending on sense contact, there arises sensation (sense perception). Depending on sensation, there arises thirstlike craving. Depending on this craving, there arises the act of grasping. Depending on grasping, there arises a will-to-becoming. Depending on the will-tobecoming, there arises birth. Depending on birth, there arises the process of old age, sickness, death, sorrow, lamentation, suffering, and agony. This aggregate that is suffering in itself arises on the basis of birth. This is called the causal aggregate of suffering. When 40

Sutra 1: The Great Origin

the Bodhisattva contemplated this causal aggregate of suffering, there arose in him knowledge, vision (cakṣus), awareness, wisdom, insight, and testimony (experience).

Then the Bodhisattva again thought to himself:

In the absence of what can I say that there is no more process of old age and death? In the cessation of what does the process of old age and death cease to be? Examining the cause of this cessation through [analytical] insight, I see it this way: When birth is absent, there is no more process of old age and death; in the cessation of birth, the process of old age and death ceases to be. When the willto-becoming is absent, there is no more birth; in the cessation of the will-to-becoming, birth ceases to be. When there is no act of grasping, there is no more will-to-becoming; in the cessation of grasping, the will-to-becoming ceases to be. When there is no thirstlike craving, there is no more act of grasping; in the cessation of thirstlike craving, the act of grasping ceases to be. When there is no sensation or feeling, there is no more thirstlike craving; in the cessation of sensation, thirstlike craving ceases to be. When there is no sense contact, there is no more sensation or feeling; in the cessation of sense contact, sensation ceases to be. When there is no sixfold sense operation, there is no more sense contact; in the cessation of the sixfold sense operation, sense contact ceases to be. When there is no mental and physical process, there is no more sixfold sense operation; in the cessation of the mental and physical process, the sixfold sense operation ceases to be. When there is no consciousness, there is no more mental and physical process; in the cessation of consciousness, the mental and physical process ceases to be. When there are no forces of disposition, there is no more consciousness; in the cessation of the forces of disposition, consciousness ceases to be. When there is no ignorance, there are no more forces of disposition; in the cessation of ignorance, the forces of disposition cease to be.

This means that in the cessation of ignoance, the forces of disposition cease to be. In the cessation of the forces of disposition, 41

The Canonical Book of the Buddha's Lengthy Discourses, Volume I consciousness ceases to be. In the cessation of consciousness, the mental and physical process ceases to be. In the cessation of mental and physical process, the sixfold sense operation ceases to be. In the cessation of the sixfold sense operation, sense contact ceases to be. In the cessation of sense contact, sensation or feeling ceases to be. In the cessation of sensation, thirstlike craving ceases to be. In the cessation of thirstlike craving, the act of grasping ceases to be. In the cessation of grasping, the will-to-becoming ceases to be. In the cessation of the will-to-becoming, birth ceases to be. In the cessation of birth, the process of old age, death, sorrow, lamentation, suffering, and mental agony ceases to be.

When the Bodhisattva contemplated the cessation of the causal aggregate of suffering, there arose in him knowledge, vision, awareness, wisdom, insight, and testimony (or experience). At that time, the Bodhisattva contemplated the twelvefold chain of causation (pra tītya samutpāda) in accordance with the conformative course toward phenomenalization as well as in accordance with the opposite course toward dephenomenalization. In these dual processes, he thus accomplished the ultimate way of knowing things as they really are and seeing things as they really are. On that single seat where he sat, the Bodhisattva realized highest, perfect enlightenment. The Buddha then continued in verse:

The following is the theory taught before the bhikṣus— Listen to this very attentively.

When the Bodhisattva of olden times

Investigated the Dharma that had never before been learned, He questioned:

"Dependent on what condition and in what cause

Does the process of old age and death arise?"

Having examined the matter in the right way,

He realized that its origin is in the [fact] of birth. "Dependent on what condition or in what cause

Is the origin of birth?"

Sutra 1: The Great Origin Having thought in such a manner, He realized that birth arises Depending on the will-to-becoming. Grasping this or grasping that, The will-to-becoming is reinforced and Becomes stronger from one [stage] to another. Because of this reinforcement, The Tathāgata explained that the will-to-becoming Arises depending on the act of grasping. Just as a pile of filthy garbage on the surface of water (i.e., the aggregates)

Floats on the stream driven by a gust of wind (i.e., strong desire and attachment),

So too does the act of grasping Reach far and wide

Through the force of strong thirstlike craving. This thirstlike craving arises depending on feeling, The origin of all nets of suffering, Pain and pleasure are respectively expanded in accordance with The force of attachment. "Dependent on what and in what Is the origin of sensation?" Having thought in this way, He realized that sensation arises depending on sense contact. "Dependent on what and in what Is the origin of sense contact?" Having thought in this way, He realized that sense contact Arises depending on the six sense operations. "Dependent on what and in what Is the origin of the six sense operations?" Having thought in this way, He realized that the six sense operations Arise depending on the mental and physical process. 43

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"Dependent on what and in what Is the origin of the mental and physical process?" Having thought in this way, He realized that the mental and physical process Arises depending on consciousness. "Dependent on what and in what Is the origin of consciousness?" Having thought in this way, He realized that consciousness Arises depending on the forces of disposition. "Dependent on what and in what Is the origin of the forces of disposition?" Having thought in this way, He realized that the forces of disposition Arise depending on ignorance. The foregoing dependent origination is called "true cause. "

When one examines causal relation Through insight and expediency, He is able to perceive the root of dependent origination. Suffering is neither a product of the wise and holy, Nor is it existent without cause and condition. Because it has causes and conditions, The phenomenon of suffering is subject to change, and Hence it is the object that can be terminated or Removed by the wise and holy. When ignorance ceases,

Neither then are there the forces of disposition. When the forces of disposition are absent, Neither is there consciousness. When consciousness ceases, Neither is there mental and physical process. When mental and physical process has already ceased, Neither is there the sixfold sense operation. When the sixfold sense operation ceases, Neither is there sense contact. 44

Sutra 1: The Great Origin

When sense contact ceases,

Neither is there sensation. When feeling ceases,

Neither is there thirstlike craving. When thirstlike craving ceases, Neither is there grasping.

When grasping ceases,

Neither is there the will-to-becoming. When the will-to-becoming ceases, Neither is there birth.

When birth ceases,

Neither is there the aggregate of suffering, Such as old age and death.

The entire mass of suffering ceases to be forever. The causality of twelve-limbed dependent origination, As taught by the wise, is very profound, Difficult to see, and difficult to recognize. The Buddha alone thoroughly understands The way in which things

Arise through depending on another, and In which things cease to be through the absence of another. If one thoroughly investigates this causal linkage, There arises no sixfold sense operation. Whoever sees the causality of dependent origination thoroughly Will not seek a teacher.

He will be thoroughly liberated From desire and thirstlike craving in regard to the aggregates, The sphere of realities, and the sense faculties. He is worthy of receiving all kinds of offerings and Repaying the donor's charity. If one acquires four kinds of rhetorical excellence (i.e., on rules, meanings, interpretations, and explanations) He will reach unshakable certainty, Will be able to be rid of all bondage, and While having extinguished it, 45

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 8b

Will yet have no slackening whatsoever. The five aggregates, namely,

Form, feeling, ideation,

Forces of disposition, and consciousness, Are like an old cart.

When one contemplates this matter attentively, He will be able to realize perfect enlightenment Just as a bird flies freely in midair In accordance with the winds of east and west. The Bodhisattva is able to terminate The bondage of various defilements Just as the wind flowing through a light robe Sheds its dust.

Vipaśyin Buddha was staying at a secluded place and Contemplated the foregoing matters, namely, "Dependent on what condition

Does the process of old-age and death arise?" and "Dependent on what cause does that process cease?" Having successfully completed

His contemplation on these matters, He realized the insight that is true and genuine. He realized that the process of old age and death Arises depending on birth.

But when birth ceases,

The process of old age and death also ceases. When Vipaśyin Buddha initially accomplished the path, he frequently practiced two types of contemplation: first, contemplation in the state of peace and comfort; and second, contemplation in the state of transcendence. Here the Buddha continued in verse: With none as his equal,

The Tathāgata often practiced two types of contemplation: That of peace and comfort and that of transcendence. 46

Sutra 1: The Great Origin

The Sage crossed over to the yonder shore and

Liberated his mind by terminating all defilement. Ascending the mountaintop,

He glanced in all directions.

Hence he was called Vipaśyin.

The light of great insight removes darkness

Just as a light illumines itself through a reflective mirror. He removed sorrow and agony for all people

By extinguishing the suffering of birth, old age, and death. Vipaśyin Buddha, in his secluded place, again thought to himself: Though I have now accomplished this highest Dharma, as it is profound and subtle, it is difficult for ordinary people to understand and difficult for them to perceive. This Dharma is quiescent, pure and genuine; it can only be known by a person of insight, and hence it cannot be attained by any common person or fool. People have different capacities for patience, different views of things, different responses to perceptions, and different practices. Hence, they are oriented toward those things and goals that are in their own interest, each devoting himself to that with which he is accustomed. Because of this, they cannot fathom this profound truth of dependent origination, nor can they understand why nirvana increases when thirstlike craving diminishes. Even if I try to teach this Dharma, they will necessarily not only fail to understand it but also, to the contrary, will be increasingly irritated through the attendant sense contact (i.e., hearing the Dharma).

Having thought in this manner, he once again returned to his silence and did not try to teach the Dharma to anyone.

Then the god Brahmā, knowing what Vipaśyin Tathāgata had been thinking, immediately thought:

It is a pity that the people of this world now falter toward destruction. Although Vipaśyin Buddha has been able to realize this profound Dharma, he is not inclined to teach it to the people. 47

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In an instant, as swiftly as a wrestler bends his arm and straightens it, Brahmā descended from his heavenly palace in and stood before [Vipaśyin] Buddha. With a reverential gesture, honoring [Vipaśyin by lowering] his forehead [to his feet], he withdrew to one side. Then the god Brahmā, kneeling with his right knee on the ground and with both palms together, spoke to [Vipaśyin] Buddha:

May I make a request of you, O World-honored One? Teach the Dharma to the world when the time comes. At this time, the people of this world, affected by various defilements, have become insincere and frivolous, their senses drawn completely to their own profit. Their nature must be reformed and made more respectful [in regard to religion]; [they should] fear committing grave transgressions for which there can be no expiation even in their life to come, to thereby restrain them from [committing] evil deeds while encouraging them to promote good deeds.

The Buddha replied to the god Brahmā:

You are right. What you have said is indeed correct. But may I tell you what I have thought myself in my secluded place? The right Dharma I have realized is extremely profound and subtle, difficult for ordinary people to understand and difficult for them to perceive. Even if I try to teach this Dharma to the people, they will fail to understand it, and their irritation will increase on hearing my teaching. Because of this, I have decided to remain in silence and do not wish to teach. Since innumerable past eons I have continued, in exertion and without slackening, to practice the highest path, and I have now finally accomplished this Dharma that is most difficult to realize. If I teach this Dharma to those who are consumed by desire, hatred, and ignorance, for all practical purposes my teaching would never be accepted by them and only leave me exhausted. This Dharma is subtle and contradictory to the [general] characteristics of the human world. People are stained with desires, blanketed by the darkness of ignorance, unable to believe and understand. O Brahmā, lord of gods, this is what I have been thinking. Because 48

Sutra 1: The Great Origin

of this, I have remained in silence and have not tried to teach the Dharma.

Then the lord of Brahmā Heaven requested the Buddha to change his mind, repeating three times the following words:

O World-honored One, if you do not teach the Dharma to this human world now faltering toward destruction, it will be the greatest pity. May I request, O World-honored One, that you promulgate the teaching at some proper time, thus preventing humankind from falling to the lesser courses of the life cycle.

At that time, having listened to the god Brahmā's courteous request three times, Vipaśyin Buddha observed the world, finding that some people were less defiled and others more, some were better endowed and others less, [and he then realized] that it would be easier to teach some of them while it would be more difficult to teach others. Those to whom it is easier to teach the Dharma should instill a fear of committing transgressions that cannot be atoned for in the life to come, and hence encourage the extinguishing of evil deeds while promoting good deeds. For instance, among those lotuses that bloom in different colors, such as blue, pink, red, and white, some are growing out of dirty mud, not yet reaching the surface of the water; some are just emerging onto the surface of the water; and some have emerged onto the water's surface but are not yet blooming—yet all are equally unspoiled by the water and ready to bloom. The people of the world are similar to these lotus plants.

At that time, the World-honored One spoke to the lord Brahmā: As I have been moved by pity for all of you, I shall open the gate of the Dharma, the nectar of life, and teach it to the world. But since it is very profound and subtle, difficult to fathom and know, I shall teach only those who believe in it and listen to it with joy, [and will] not teach those who are irritated on hearing it and hence are not benefited by it.

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At that time, the lord Brahmā knew that the Buddha had accepted his request and, delighted, joyful, and encouraged, he proceeded to walk around the Buddha to the right, circumambulating him three times. Having honored [the Buddha by lowering his forehead to his] feet, [Brahmā] suddenly disappeared. Not long after Brahmā's disappearance, the Tathāgata quietly thought to himself,

"To whom should I first teach

the Dharma?" He made up his mind, thinking,

"I should go to the city

of Bandhumatī and initially open the gate of nectar for the sake of Prince Tiṣya and the son of the minister Khaṇḍa. " The Buddha suddenly

disappeared from his seat under the bodhitree but in an instant, [the length of time] it takes for a wrestler to bend his arm and straighten it, he reached the Deer Park in the city of Bandhumatī, which belonged to King Bandhumant and, spreading his sitting cloth there, he took his seat on it.

Here the Buddha continued in verse:

Just as a lion wanders in the forest

As leisurely as it wishes,

So did that buddha wander in a similar manner

With no obstruction whatsoever.

Vipaśyin Buddha said to the guardian of the grove, Return to the city and speak to Prince Tiṣya and the son of the minister Khaṇḍa with the following words: "Would you like to know, sir, that Vipaśyin Buddha has arrived in the grove of the Deer Park and wishes to see you. It is a good opportunity, sir!" As instructed, the grove guardian then went to see them and conveyed the [Buddha's] words to them in detail. Having listened to the guard, [Prince Tiṣya and the son of the minister Khaṇḍa] immediately went the place where the Buddha was staying, and after bowing their foreheads to his feet they withdrew and sat to one side. Thereupon the Buddha began to teach them the Dharma, encouraging, benefiting, and delighting them. He taught them the doctrine of charity, the doctrine of morality, the doctrine of birth in heaven, the 50

Sutra 1: The Great Origin

doctrine that bondage by thirstlike craving and impure defilements is dangerous, and the doctrine that renunciation of these obstacles is primary, subtle, pure, and praiseworthy. At that time, the World-honored One observed that the minds of these youths were receptive, filled with joy and faith, and accepting of the right Dharma. Thereupon, he introduced (1) the doctrine of the noble truth of suffering (ārya-duḥkha-satya), explained it in detail, and helped them understand it. Moreover, he set forth the remaining three truths individually and gave due commentary on these respective doctrines, namely: (2) the noble truth of the cause of suffering, (3) the noble truth of the cessation of suffering, and (4) the noble truth of the path of cessation.

At that time, Prince Tiṣya and the son of the minister Khaṇḍa attained realization in that single session [right in their seats], exhausted all the defilements, and thus acquired genuine insight into the nature of the Dharma, just as a white cloth can be easily dyed any color. At that moment, the god of the earth made an announcement with the following words:

Vipaśyin Tathāgata has turned the wheel of the supreme Dharma at the Deer Park near the city of Bandhumatī. No one whosoever, whether a śramaṇa,a brāhmaṇa,a heavenly god, the Evil One, or any other in the human world, has been able to turn that wheel. In this manner, the news spread from one to another throughout the four quarters of heaven, as well as to the gods who were capable of assuming any shape desired, to the sixth heaven, the highest in the realm of desire, and before too long it reached the heaven of the god Brahmā.

Then the Buddha continued in verse:

With elation and joy, everyone praised the Tathāgata, Who became Vipaśyin Buddha and

Turned the supreme wheel of Dharma.

Departing from under the bodhitree,

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He reached the city of Bandhumatī and Turned the wheel of Dharma,

Teaching Khaṇḍa and Tiṣya the Four Noble Truths. Having thus received the teaching from the Buddha, At that first session Khaṇḍa and Tiṣya were converted. There is no higher practice of austerity Than turning the sacred wheel of Dharma. The gods of Trāyastriṃśa Heaven and their lord Indra Spoke to each other in elation and delight, Which all the gods surely heard: "The Buddha appeared in the human world and Turned the highest wheel of Dharma. This increases the well-being of the gods but Reduces the advantage of the asurademigods. "

The name of the one

Who accomplished highest enlightenment Was heard everywhere, and

The insight thus reached by him is gone Beyond the human realm.

Totally at home with all things, His insight thus turns the wheel of Dharma. Contemplating all things as being of equal nature, His breath and mind were clean and spotless. Liberated from the yoke of birth and death, His insight turns the wheel of Dharma. Having terminated suffering,

Freed from evil deeds, and

Liberated beyond desires and

From the bondage of worldly love and indebtedness, His insight turns the wheel of the Dharma. Most honorable among those enlightened, The Honored One of the human world, Well restrained and unencumbered by bondage, His insight turns the wheel of Dharma. 52

Sutra 1: The Great Origin

Whoever excels in teaching and guidance Overcomes the animosity of the Evil One; Freed from all evils,

His insight thus turns the wheel of Dharma. The power of insight annihilates defilements, And defeats the Evil One;

Senses well controlled without slackening, terminating defilements, He liberates himself from the bondage of the Evil One, His insight turning the wheel of Dharma. If one studies the truth that is completely certain, He will know that all things (dharmas) are without reality (anātman); This is the highest among all truths. Thus his insight turns the wheel of Dharma. He does not turn the wheel for the sake of gain, Nor for the sake of fame,

But out of compassion for all sentient beings; Thus his insight turns the wheel of Dharma. Having observed the yoke of suffering of all beings, Oppressed by old age, sickness, and death, It is for preventing the three evil courses of the life cycle That his insight turns the wheel of Dharma. Having terminated desire, hatred, and ignorance, Removing the root of thirstlike craving, Unshakeable and liberated,

His insight thus turns the wheel of Dharma. Though I felt it difficult to overcome, Having won, I let the Evil One acknowledge his defeat; The difficult enemy has been defeated. Thus, his insight turns the wheel of Dharma. This wheel of Dharma, having nothing higher, The Buddha alone is able to turn it. Neither gods nor the Evil One, nor Indra, nor Brahmā, Can turn that wheel.

Abiding closely with Dharma and turning it, Benefiting gods and humans;

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The master of gods and humans

Is able to cross to the yonder shore.

At that time, Prince Tiṣya and the son of the minister Khaṇḍa perceived the Dharma with insight, realized its fruit, and, betraying no truth, accomplished the state of certainty. At once they said to Vipaśyin Buddha,

"We wish to practice austerity under the Dharma of the Tathāgata. "

The Buddha said,

"Welcome, bhikṣus. The Dharma I teach is pure

and genuine and unbounded. By practicing it, you may exhaust the limit of the suffering.

At that time, the two were granted higher ordination. Not too long after the occasion of ordination, the Tathāgata demonstrated to his disciples three mysteries: (1) the supernormal power of freedom, (2) the supernormal power of knowing the minds of others, and (3) the supernormal power of teaching to achieve the destruction of defilement, emancipation from the intoxication of mind, and insight freed from the obstacle of birth and death.

Then, having heard that the two men had renounced household life in order to practice the path, had donned saṃghāṭīrobes and with almsbowls in hand were carrying out the practice of austerity, many citizens of the city of Bandhumatī said to each other,

"This path must surely

be true, because it has caused them to forsake the glory of their worldly careers, the opportunity to obtain important roles in the world. "

Then the eighty-four thousand citizens of the city visited the place where Vipaśyin Buddha was staying in the Deer Park, and after bowing their foreheads to his feet to honor him, they withdrew and sat to one side. Thereupon, the Buddha began to teach them the Dharma, encouraging, benefiting, and delighting them. He taught them the doctrine of charity, the doctrine of morality, the doctrine of birth in heaven, the doctrine that bondage in thirstlike desires and impure defilements are dangerous, and the doctrine that renunciation of these obstacles is primary, subtle and pure, and praiseworthy. At that time, the World-honored One observed that the minds of these citizens were receptive, filled with joy and faith, and accepting 54

Sutra 1: The Great Origin

the right Dharma. Thereupon he introduced (1) the noble truth of suffering, explained it in detail, and had them understand it. Moreover, he set forth separately the remaining three truths and gave due commentary on these respective doctrines, namely (2) the noble truth of the cause of suffering, (3) the noble truth of the cessation of suffering, and (4) the noble truth of the path of cessation. At that time, those eighty-four thousand citizens attained realization in that single session [at their seats], exhausted all the defilements, and thus acquired genuine insight into the nature of the Dharma, just as a white cloth can be easily dyed any other color.

Having perceived the Dharma with insight, realized its fruit, and, betraying no truth, accomplished the state of certainty, the citizens of the city of Bandhumatī said to Vipaśyin Buddha,

"We wish to practice

austerity under the Dharma of your tathāgatahood. "

The Buddha said: "Welcome, bhikṣus. The Dharma I teach is pure and genuine and unbounded. By practicing it, you may exhaust the limit of suffering.

At that time, the eighty-four thousand citizens were granted higher ordination. Not too long after the occasion of ordination, the Tathāgata demonstrated to his disciples three mysteries: (1) the supernormal power of freedom, (2) the supernormal power of knowing the minds of others, and (3) the supernormal power of teaching to achieve the destruction of defilement, emancipation from the intoxication of mind, and insight freed from the obstacle of birth and death. Then those eighty-four thousand citizens who had heard the news that at the Deer Park, near the city of Bandhumatī, Vipaśyin Tathāgata had turned the wheel of the supreme Dharma, which no one, whether a śramaṇa,a brāhmaṇa,a heavenly god, the Evil One, or anyone in the human world is able to turn, at once visited the place where Vipaśyin Buddha was staying, and after bowing their foreheads to his feet to honor him, withdrew and sat to one side. The Buddha then continued in verse:

Just as a man tries to be rescued

From his burning mind, and

The Canonical Book of the Buddha's Lengthy Discourses, Volume I 10a

Seeks a place to extinguish that fire

As quickly as possible,

These citizens have come

To see the Tathāgata in like manner.

Then the Buddha began to teach the Dharma again as before. At that time, there were one hundred and sixty-eight thousand bhikṣus in the city of Bandhumatī. The bhikṣus Tiṣya and Khaṇḍa both arose in midair before the assembly of bhikṣus, demonstrating their supernormal powers of spraying water, emitting fire, and teaching the miraculous Dharma. At that time, the Tathāgata remained silent and thought to himself: Now we have one hundred and sixty-eight thousand bhikṣus in this city. It may be good for them to travel through various regions in teams of two, sojourning here and there for a duration of six years. Then, returning to this city, they may report to the sangha their achievement of a new ordination.

Then the god Śuddhāvāsa, knowing the Tathāgata's thoughts, appeared before the World-honored One in an instant, as swiftly as a wrestler bends his arm and straightens it, and, after honoring [the Buddha] by bowing his forehead to his feet, withdrew to one side. Soon he spoke to the Buddha:

O World-honored One, there are so many bhikṣus in this city. It would be better for them to travel to various regions. After six years, they may return to this city and report to the sangha how many ordinations each of them has accomplished. I shall protect each who will be traveling, and guard [them from] anyone who might make this an opportunity for personal advantage, sir.

Having listened to this god's advice, the Tathāgata gave his assent by remaining silent. Then the god Śuddhāvāsa, understanding that the Buddha had granted permission by remaining silent, at once bowed his forehead to [the Buddha's] feet and suddenly disappeared, returning to his heavenly abode. Not long after the god's departure, the Buddha told the bhikṣus:

Sutra 1: The Great Origin

Now there are many bhikṣus in this city. You are advised to travel to various regions in order to propagate the Dharma and, after six years' time, return to this city and report to the sangha how many ordinations each of you has accomplished. Then, following the Buddha's instruction, the bhikṣus, each carrying his robe and bowl, left on their sojourn after venerating the Buddha. The Buddha then continued in verse: Neither disturbing the bhikṣus, Nor desiring anything [for himself], Nor having any attachment,

The Buddha abides with his authority. Like the mythological garuḍabird, Like a crane leaving an empty pond, He makes his departure.

The god Śuddhāvāsa spoke to each of the bhikṣus after one year: Your sojourn has passed one year, and there remain five years. You should remember that after six years you must return to the city and report to the sangha how many ordinations each of you has accomplished. In this manner, time passed through the sixth year. The god again said to the bhikṣus,

"A full six years have already passed. May all of you return to the city to report on your accomplishment. "

On hearing [Śuddhāvāsa's] words, the bhikṣus picked up their robes and almsbowls, returned to the city of Bandhumatī, and came to the place where Vipaśyin Buddha was staying in the Deer Park. After honoring him by bowing their foreheads to his feet, they withdrew and sat to one side.

The Buddha then continued in verse: Just as those well-trained elephants Follow their riders' commands freely, 57

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I In like manner the assembly of bhikṣus Returned here as instructed.

At that time, the Tathāgata ascended into midair before the assembly of bhikṣus and, while suspended in midair, cross-legged in the lotus posture, he lectured on the book of discipline, making the virtue of perseverance primary. The Buddha taught that nirvana is the highest goal of his Dharma, and that even if one has a shaven hair and beard (i.e., a monk), if he injures others he is no longer a śramaṇa.

Then the god Śuddhāvāsa, abiding not too far from the Buddha, praised him by reciting the following verse: The great insight of the Tathāgata Is [extremely] subtle and

It alone is most honorable.

Endowed with both the practice of calming the mind (śamatha) and That of analytical insight (vipaśyanā), He realized highest, perfect enlightenment. Because he had compassion for sentient beings, He stayed in the human world and realized that goal. He taught the four veritable truths to his disciples (śrāvakas): The [truths of] suffering, of the cause of suffering, Of the cessation of suffering, and The eightfold path of the wise and holy That leads to the place of peace and comfort. Vipaśyin Buddha appeared in the human world, Surrounded by his disciples,

Like the brightly shining sun.

Having recited these verses, the god suddenly disappeared. At that time, the World-honored One spoke to the bhikṣus: I recollect that at one time in the past, when I was at Vulture Peak (Gṛdhrakūṭa) in the city of Rājagṛha, I happened to think to myself like this:

Sutra 1: The Great Origin

There is no place in all the world where my birth has never taken place, except one place, Śuddhāvāsa Heaven. If I were born in that heaven I would not have returned to this world. O bhikṣus, again I thought myself, "I wish to visit Avṛhā Heaven. "

Then, in an instant, as swiftly as a wrestler bends his arm and straightens it, I left this world and appeared in that heaven. The residents of that heaven, having seen me approaching, honored me [by bowing] their foreheads, withdrew to one side, and said to me, "We are the disciples

of Vipaśyin Tathāgata. Because we followed his teaching, we have been born into this heaven, sir. " Thus they told me the stories of that buddha from beginning to end. Some of them also claimed,

"The buddhas Śikhin, Viśvabhū, Kraku cchanda, Kanakamuni, Kāśyapa, and Śākyamuni are equally our masters, sir. Because we followed their teaching, we have been born here, sir.

" Again they explained to me the stories of these buddhas from beginning to end. When I was born in Akaniṣṭha Heaven (the highest of the five Śuddhāvāsa heavens), the same event was repeated. The Buddha then continued in verse: In an instant, as swiftly as a wrestler Bends his arm and straightens it, Through my supernormal power, I reached Śuddhāvāsa Heaven, Avṛhā Heaven, and Defeated two evil ones.

Then the god Atapā ("one who torments no one") approached and Greeted me with his palms together like a pārichattakatree. The name of the Śākya master is renowned Even in distant regions.

Well endowed in his features and appearance, He has reached Sudṛśa Heaven. Just as a lotus untouched by water, free from stains, The World-honored One has reached Sudṛśa Heaven, Like the sun that initially arises, Pure, spotless, and without shade, 59

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The Canonical Book of the Buddha's Lengthy Discourses, Volume I Like a clear autumnal moon, reaching the ultimate goal. These five residences are the place Where all beings are sanctified. Because of purity of their minds, They arrive here and reach the state Of the total absence of defilements. With minds pure and genuine, They arrive here and become disciples of the Buddha, Forsaking previous defiling grasping and [Now] enjoying nongrasping. With insight into the Dharma and unshakable certainty, The son of Vipaśyin, with his mind pure, Has been welcomed here and has visited the Great Sage. The son of Śikhin Buddha, Immaculate (vimala) and unconditioned (asaṃskṛta), Came here with his mind pure and genuine and Visited the honorable Vibhava. The son of Viśvabhū Buddha, Endowed with perfect senses, With his mind pure and genuine, Came here and visited me, As if the sun shines in the sky. The son of Krakucchanda Buddha, Free from desires, with his mind pure, Visited me, as if his mysterious light flared in abundance. The son of Kanakamuni,

Immaculate and unconditioned, With his mind pure and genuine, visited me. His light was like that of the full moon. The disciple of Kāśyapa, Endowed with perfect senses, With his mind pure, visited me and Did not disturb the Great Sage. His supernormal power was primary, With his mind firm,

Sutra 1: The Great Origin He became a disciple of the Buddha, and With his mind pure and genuine, he came here. As a disciple of the Buddha, He venerated the Tathāgata and Informed the Most Honorable among Humans of his birthplace, Realization of the path,

Name and family, and clan background in detail. He had insight into the profound Dharma and Realized the highest path. The residence of bhikṣus should be free from dust and dirt, Because they endeavor to terminate All defilements with exertion, without slackening. The foregoing are the stories of those seven buddhas From beginning to end

As related by Śākyamuni Buddha. The Buddha completed this sutra of the "Stories of the Great Origin. " The

bhikṣus listened to what the Buddha taught and, delighted, they followed the instructions that were imparted in it. [End of Sutra 1: The Great Origin] 11a

Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).