T192 Buddhacarita In Praise of Buddha’s Acts

Chapter 13: Māra’s Destruction

Chapter XIII

Māra's Destruction

1. When the great seer of a family of seer kings made his firm solemn oath, beneath the bodhitree, that he would certainly accomplish the path of deliverance, 2. demons, dragons, and the multitude of gods all greatly rejoiced. But the celestial king Māra, enemy of the Law, alone was sorrowful and did not rejoice.

3. The sovereign king of the five desires was endowed with every skill in battle. Because he detested so-called deliverance, he was called Pāpīyas. 4. King Māra had three daughters. They had a beautiful appearance and fine bearing. Possessing all kinds of wiles to delude people, they were the best among celestial maidens.

5. The first was called Rāgā. The second was called Ratī, and the third was called Tṛṣṇā. The three daughters came forward at the same time, and said to Pāpīyas, their father,

"We are wondering why you are sad.

"

6. Their father [Māra] fully described the situation according to the facts, and informed his daughters,

"In the world there is a great muni. His person

bears the armor of his great solemn oath. He holds the bow of his great resolution and the sharp arrow of wisdom. 7.

"He wishes to battle and subdue beings, and to destroy my realm. Soon, when the beings come to believe in him, I will not be [the same] as before. When they all turn to his path of deliverance, my land will be empty. 8.

"When, for instance, someone offends against morality, his person is then empty. As long as his eye of wisdom is not open, my land is still all right. I must go and destroy [the Bodhisattva's] determination, break down his bridge!"

9. With bow in hand and five arrows, along with his retinue, both male and female, [Māra] went to that aśvattha grove, wishing beings to be ill at ease.

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10. He saw the quietude of the muni,who was about to cross the sea of the three existences.

63 With his left hand he seized his strong bow, and with his right hand he made ready to shoot a sharp arrow. 11. And he said to the Bodhisattva,

"You, kṣatriya,

64 rise quickly! Death

is very dreadful. You should practice your own duties! 12.

"Give up the Law of deliverance! Practice warfare and be generous to meritorious gatherings! Having subdued all the worldly, you will obtain the happiness of rebirth in heaven in the end! 13.

"This path is very famous, practiced by your excellent ancestors. A descendant of a great family of seer kings should not be a beggar! 14.

"If you do not rise now, make your purpose firm! Beware, do not give up on your solemn oath! Dare me to let loose my arrow! 15.

"At the mere touch of this arrow of mine, the grandson of the moonlight, Aiḷa, 65 was as if blown away by a storm. His mind became disordered. 16.

"When the seer, practicing asceticism in quietude, heard the sound of my arrow, he immediately became very afraid at heart. He was confused and lost his basic nature.

17.

"All the more so if you hope to be free from this arrow of mine during your last days! If you rise quickly now, you may yet be fortunate and obtain safety.

18.

"This arrow's poison is fierce. It will cause you to shiver and tremble! If someone relies on his strength to endure my arrow, even his own safety may be difficult [to obtain]. All the more so if you cannot endure it! How could you not be frightened?"

19. As Māra explained this fearful matter to intimidate the Bodhisattva, the Bodhisattva's mind was complacent. He had no doubts, nor was he afraid. 20. King Māra immediately let loose his arrow, and also brought his three jade daughters forward. The Bodhisattva did not look at the arrow, and he did not care for the three daughters either. 21. King Māra stood in awe and became suspicious. He said to himself, deeply in his heart,

"Once I shot at Maheśvara for the maiden of the Snowy Mountains.

66 I could make his heart change but I cannot move the Bodhisattva. 22.

"It is not the case that I can move his heart with this arrow or with my celestial three jade daughters, so that he may bring about love or hatred. I must further gather my army and put forceful pressure on him with its strength!" 94

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23. While he was considering thus, Māra's troops suddenly assembled. They were of all kinds and each had a different appearance. Some grasped a trident or held a sword. Others carried a tree or grasped an iron bolt—all kinds of implements for battle.

24. [They had the] faces of boars, fishes, donkeys, and horses; the appearances of camels, oxen, rhinoceroses, and tigers; and the heads of lions, dragons, and elephants, and other kinds of birds and beasts. 25. Some had one body and many heads. Some had faces each with one eye. Others had many eyes, and some had large bellies and long bodies. 26. Some were weak and emaciated, without a belly, and some had long legs and large knees. Some had large legs and fat calves, and some had long teeth and sharp claws.

27. Some had no head, chest, or face, and some were bipeds but had many bodies. Some had large faces and faces [placed] sideways, and some were of an ash-gray color.

28. Some resembled the light of a bright star, and the bodies of others emitted smoke. Some had the ears of an elephant and were burdened with mountains. Some had disheveled hair and were naked. 29. Some wore leather, and their faces were colored half red and white. Some wore tiger-skin clothes, and others wore snake-skin. 30. Some wore large bells around the waist, and some had twisted locks, or spiral headdresses. Some had disheveled hair covering their bodies, and some sucked in the human vital essence.

31. Some took away men's lives, and some leaped wildly about, crying out loud. Some hurried in pursuit of others, again and again injuring one another.

32. Some circled in the sky, and some flew up among the trees. Some roared and shouted, their evil voices shaking heaven and earth. 33. Such evil beings surrounded the bodhitree. Some wanted to rip up [the Bodhisattva's] body, and others wanted to swallow him. 34. All four sides were ablaze with fire, and the smoking blaze reached to the heavens above. A gale of wind rose violently on the four sides, and the mountain forest shook all around.

35. Through the combination of wind, fire, smoke, and dust, it was dark and one could not see a thing. The gods and humans who loved the Law, and 95

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dragons and spirits, were all angry at Māra's crowd. In their anger tears of blood flowed.

36. When the multitude of gods of the pure abodes saw that Māra was trying to confuse the Bodhisattva, who was free from desire and without anger, they felt grief and sorrow for him.

37. They all came and saw the Bodhisattva sitting upright, unmoving. Countless Māras surrounded him, and their evil voices moved heaven and earth.

38. The Bodhisattva was established in quietude. His bright complexion was without any peculiar sign. He was like a lion king, dwelling among the herd of animals.

39. They all sighed, crying out,

"Ha! Ha! Amazing! Wonderful!" But

Māra lashed his crowds on, and each presented their awful powers. 40. Again and again they pressed each other on to immediately cause his destruction. Their eyes wide open, they gnashed their teeth. They flew in disarray and leaped wildly about.

41. The Bodhisattva watched in silence, as if he were watching children playing. The Māras became more and more angry, and doubled their fighting strength.

42. When they tried to carry a rock, they could not lift it, and those who could [lift the rock] could not put it down. Flying spears, tridents, and sharp lances froze in the sky and did not come down.

43. As thunder shook, there was a shower of large hail but it changed to flowers of five colors. Evil dragon-snakes spat out poison, which changed to a fragrant breeze.

44. Beings of all shapes tried to injure the Bodhisattva, but they were unable to make him move and consequently they hurt themselves. 45. King Māra had an elder sister, called Meghakālī. Holding a skull vessel in her hands, she stood in front of the Bodhisattva. Exhibiting all kinds of strange deportment, she tried to debauch and confuse the Bodhisattva. 46. Such hosts of Māra wanted to frighten the Bodhisattva with their various hideous bodies and by raising all kinds of evil voices. But they could not move one hair. The Māras were all distressed.

47. A spirit67 in the sky had rendered himself invisible, and he raised his voice,

"I see that the great muni'

s mind is without thought of resentment.

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48.

"Your evil poisonous minds, Māras, try to bring resentment where there is no resentment. Foolish evil Māras, you toil in vain. There is nothing you can do.

49.

"Give up your noxious thoughts! Be quiet and stay silent! You cannot blow away Mount Sumeru with your breath.

50.

"Fire may become cold and water may become a blaze, the earth's nature may become evenly soft, but you cannot destroy the Bodhisattva. For eons he has practiced asceticism.

51.

"The Bodhisattva practices right consideration, and diligently strives with zeal. His pure wisdom is bright and he is compassionate for all. 52.

"No one can affect or break down these four fine qualities, or make difficulties for him to accomplish his path of right awakening, just as the sun shining with its thousandfold light is certain to remove the world's darkness. 53.

"As one obtains fire by rubbing sticks together, and as one obtains water by digging in the earth, he strenuously applies right application. There is nothing he will not obtain in his search.

54.

"No one comes to rescue the world; all are affected by the poisons of greed, anger, and delusion. Because he is merciful toward beings, he seeks for the fine medicine of wisdom. He will do away with the suffering of the world. Why do you trouble him?

55.

"The deluded in the world are all attached to wrong paths. The Bodhi sattva is studying the right road. He wishes to guide beings. 56.

"Harassing one's guide in the world—this is absolutely not done! As if one would deceive the merchant's guide through the wilderness! 57.

"As beings have fallen into great darkness and no one knows the place to go, he lights the lamp of wisdom for them. Why would you want to extinguish it?

58.

"As beings are all tossed about in the great sea of birth and death, he repairs the ferryboat of wisdom for them. Why would you want to let it sink? 59.

"Forbearance is a shoot of the Law, and firm determination is the root of the Law. The precepts of discipline are the flowers, and the thoughts of awakening are the branches and the trunk.

60. As for the great tree of wisdom, the unsurpassed Law is its fruit. It gives shelter to beings. Why would you want to fell it? 61. The cangue and chains of greed, anger, and delusion are a yoke for 97

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Buddhacarita: In Praise of Buddha's Acts

beings. For long eons he has practiced asceticism to deliver beings from their bonds. He will certainly accomplish this in the present, sitting in this exact place.

62.

"Just as the buddhas of the past did, he has firmly established his adamantine moment. While in all directions everything is moving, only this earth is tranquil. He is ably experiencing fine concentration. You cannot destroy that.

63.

"Just yield in your heart! Do away with haughty intentions! Develop the idea to be a good friend! Practice forbearance and wait upon him!" 64. When Māra heard the voice in the sky and saw that the Bodhisattva remained tranquil, he felt shame and lost his pride. He turned back and returned to his heaven.

65. Māra's hosts were all in distress. They were defeated and had lost their might. They abandoned their weapons of war, scattered in the wild forest, just as when one has killed the enemy ruler the gangs of enemies are all destroyed.

66. After the Māras had withdrawn, the Bodhisattva's mind was still. The sunshine doubled its light, and the dusty mist dissipated. 67. The moon was bright and the stars were clear. There was no more darkness. Celestial flowers fell down like rain from the sky to worship the Bodhisattva.

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Abhisaṃbodhi68

1. After the Bodhisattva had subdued Māra, his determination was firmer and his mind tranquil. The eternal end being most meaningful, he entered the profound and fine trances. Sovereign in the samādhis, he would realize them in due order.

2. During the first watch he entered concentration and remembered his past lives.

"From Such-and-such a place, called So-and-so, I came to be reborn here.

" That way he completely understood his hundreds, thousands, and tens of thousands of births and deaths.

3. The births and deaths he had experienced were countless. All kinds of living beings had all been his family once, and he had great compassion in his heart.

4. Having recollected with great compassion, he further observed that living beings revolved in six69 destinations, and that their births and deaths never ended. [The six destinations] were false and not firm at all, like a plantain tree or an illusion.

5. In the second watch he then obtained the pure divine eye. Seeing all beings, it was as if he observed their images in a mirror. 6. As the beings generated births and deaths, they were noble or low, poor or rich. According to their pure or impure actions they experienced painful or happy retributions.

7. He observed that evildoers would be reborn in woeful destinations, and that those who practiced wholesome actions would be reborn among humans or gods. If they were reborn in hell, they experienced countless kinds of suffering.

8. They [had to] swallow liquid copper, or iron skewers pierced their limbs. [They were] thrown into boiling hot cauldrons, or forced into great masses of fire.

9. Packs of dogs devoured them with their long teeth, or crows with sharp beaks pecked at their brains. Afraid of fire, they went to dense forests,with 99

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leaves that were [as sharp as] swords, cutting their limbs. Sharp knives cut open their bodies, or sharp axes chopped them up.

10. Experiencing these utterly painful poisons, their actions did not let them die. They had happily performed unclean actions, but their retribution was the experience of utter suffering.

11. They had savored their attachments for only an instant, but the painful retribution lasted for a very long time. Laughing, they had planted the cause of suffering, but they experienced the punishment in tears. 12. If the beings that do evil were to see their retribution, they would sever their vital arteries, collapse in fear, and bleed to death. 13. When they performed the actions of animals, their actions were of several kinds, each one different. After death they fell into the animal destination, with several kinds of bodies, each one different. 14. Some died for their skin and flesh, for their fur, horns, bones, tails, or feathers. They massacred one another, and their relatives still devoured them. 15. They carried a heavy burden or pulled a yoke. They were lashed and stabbed with goads and awls. Bloody pus dripped from their wounded limbs. No one could stop hunger or thirst.

16. As they proceeded they massacred others, and they did not have the power of autonomy [over their own fates]. In the sky, in water, or on dry land, they had nowhere to escape from death.

17. Those whose stinginess was great were reborn in the destination of hungry ghosts. Their huge bodies were like big mountains, but the openings of their throats were like the eye of a needle. As the fiery poisons of hunger and thirst were ablaze, they burned themselves.

18. If they had been stingy and had not given to those who asked, or if they had kept others from being generous, they were reborn among the hungry ghosts. When they asked for food, they could not obtain any. They might try to eat impurities rejected by others but it was transformed and lost. 19. If one would hear that the painful retribution of stinginess is such, he would slice his flesh to give it to another, just like King Śibi. 20. Some were reborn in the destination among humans, physically dwelling in walking latrines. [The body's] movement was utterly painful, and as it left the womb, it gave rise to fear. When a soft body touched an external object, it was as if cut by a sword.

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21. As they dwelled in the lot of their previous actions, they did not have a single moment free of death. Suffering hardship, they sought rebirth; and being reborn, they experienced suffering for a long time. 22. If they were reborn in heaven because of their merit, their thirst constantly burned them. When their merit was exhausted and their life was at its end, the five signs of decay and death70 arrived. Just as the flowers of a tree become pale and withered, they became drawn and lost their brightness. 23. The lot of their retinue was life or death. Suffering in sadness, no one could make them stay. Their palaces became desolate and empty, and the jade ladies all departed. Sitting or lying in the dirt, they wept sadly and longed for them.

24. The living felt grief about their miserable fall, and the dead were sad, longing for life. Through strenuous practice of asceticism one wishes for the happiness of rebirth in heaven, but because one has such suffering, how base is this? What is there to covet?

25. What is obtained through great application will not avoid the suffering of separation. Alas! Gods and humans, tall or short, there is no difference! 26. Practicing asceticism for eons and forever free from desire, one may think one will surely abide a long time, but in the present all miserably fall. 27. In hell one experiences various suffering, and animals kill each other. Hungry ghosts are forced to suffer hunger and thirst, and humans are exhausted from craving.

28. One might mention the happiness of rebirth in heaven, but separation is a very great suffering. Being misled, one is reborn in the world and does not have any place to rest.

29. Alas! In the sea of birth and death the wheel turns without end. Beings drown in an unceasing current. They are tossed about, without anything to rely upon.

30. Thus [the Bodhisattva] observed the five destinations with his pure divine eye. They were false and not firm, like a plantain tree or like bubbles. 31. Then, during the third watch, he entered profound concentration and observed that the suffering of the turning of the wheel in the world was its specific nature.

32.

"One is frequently reborn, grows old, and dies. The number [of rebirths] is countless. Desire and the darkness of delusion—no one knows how to escape them.

"

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33. In his right mindfulness, he inwardly considered the origination of birth and death. He knew with certainty that old age and death had to be brought about by birth. If a person has a body, for that reason physical pain must follow.

34. He further observed how birth was caused, and he saw that it was through the action of existence. His divine eye observed that the action of existence was not produced by the god Īśvara. It had no specific nature and no self, and neither was it without a cause.

35. If one cuts through the first knot of the bamboo, the other knots then pose no difficulty. After he had seen the cause of birth and death, he gradually saw the truth.

36. The action of existence was produced by grasping, as when fire consumes firewood. Grasping had craving as its cause, just as a small fire may set a mountain ablaze.

37. Knowing that craving is produced by experiencing, one understands unpleasant and pleasant, seeking contentment. Hunger and thirst seek drink and food. Experiencing produces craving in the same way. 38. Any experiencing has contact as its cause. Its three classes71 mean the production of suffering or of happiness. If one works at rubbing sticks, 72

one may obtain fire and use it.

39. Contact is produced by the six sense faculties, because a blind person does not have clear perception. The six sense faculties originate from nameand-form, just as a shoot grows into a stalk and [produces] leaves. 40. Name-and-form are produced by consciousness, just as a seed means the production of the shoot and leaves. But consciousness comes from nameand-form. Nothing is omitted from such transformation. 73

41. Because of consciousness, one produces name-and-form; and because of name-and-form, one produces consciousness. Just as a man and his boat advance together, there is mutual transportation on water and on dry land. 42. Just as consciousness produces name-and-form, name-and-form produces the faculties. The faculties produce contact, and contact further produces experiencing.

43. Experiencing produces craving, and craving produces grasping. Grasping produces the existence of actions, and existence then produces birth.

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44. Birth produces old age and death. The turning of the wheel is endless for all. The conditioned origination of the beings is completely known in right awakening.

45. [The Bodhisattva's] right awakening was certain to be completed. The end of birth meant the extinction of old age and death. When existence is extinguished, birth is extinguished. When grasping is extinguished, existence is extinguished.

46. When craving is extinguished, grasping is extinguished. When experiencing is extinguished, craving is extinguished. When contact is extinguished, experiencing is extinguished. When the six sense faculties are extinguished, contact is extinguished.

47. The extinction of all sense faculties comes from the extinction of name-and-form. When consciousness is extinguished, name-and-form is extinguished. When formation is extinguished, consciousness is extinguished. 48. When delusion is extinguished, formation is extinguished. 74 The

great seer's right awakening was accomplished. When right awakening was thus accomplished, the Buddha appeared in the world. 49. The eightfold path—right view, and so on—is a smooth, level, and right road. In the end there is no ["I" or] "mine, " just as fire is extinguished

when the firewood is consumed.

50.

"What I had to do, is done. I have obtained the path of right awakening of our ancestors.

" [The Buddha] had completely achieved the highest meaning and entered the house of the greatest seer.

51. As darkness passed and the light rose, movement and tranquility were both silent. He had reached the Law without end, and his omniscience was clear.

52. The virtue of the great seer was pure, and the earth quaked all around. The whole universe was clear and bright, and gods, dragons, and spirits gathered in great numbers. In the sky they played celestial music to worship the Law.

53. A gentle breeze brought coolness, and celestial clouds brought fragrant rain. Fine flowers blossomed out of season and sweet fruits became ripe in spite of the season.

54. Mahāmāndārava and all kinds of celestial precious flowers came down in profusion, in worship of the worthy muni. 103

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55. Beings of different species all turned to one another with friendly thoughts. Fear was completely eliminated. There was no longer any thought of anger or arrogance. All in the entire world accompanied the one whose impurities had ended.

56. The gods were happy with [the Buddha's] deliverance, and the woeful destinations were calm for a while. Affliction gradually ceased and the moon of knowledge gradually increased its light.

57. When the seers of the Ikṣvāku family who were reborn in heaven saw that the Buddha had appeared in the world, they were filled with joy. 58. In their celestial palace it then rained flowers in worship. The gods, dragons, and spirits praised the Buddha's virtue with one voice. 59. When people in the world saw the worship and heard the sounds of praise, they all rejoiced and they were overcome with joy. Only the celestial king Māra felt great grief in his heart.

60. The Buddha meditated seven days, and his mind was pure. He observed the bodhitree, gazing without blinking.

61.

"Relying on this place, I have fulfilled my previous wish. I am established in the Law without self. " With his buddha eye he observed beings, and

this gave rise to merciful thoughts. He wished to let [beings] obtain purity. 62.

"Greed, anger, delusion, and wrong views are floating and sinking into their minds. Deliverance is very profound and fine. How can I propagate it?" He gave up his diligent application and stayed silent. 63. He thought back to his previous solemn oath. He again thought about expounding the Law, and observed the strength of the afflictions of living beings.

64. Brahmadeva knew what was on [the Buddha's] mind, [and understood] that he should be invited to turn the [wheel of the] Law. Releasing his pure light all around for the rescue of suffering beings, he came to see the worthy muniand the signs of a great person who would expound the Law. 65. As the fine meanings were all seen, [the Buddha] was established in true knowledge. He had abandoned any wrong that would cause difficulties, and was free from any false thought.

66. [Brahmadeva] was reverential and rejoiced in his heart. He held his palms together and urged him,

"How fortunate the world is in meeting you,

worthy one with great compassion!

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67.

"All kinds of beings are unclean and have impure thoughts. Some have serious afflictions and the afflictions of others are insignificant. 68.

"World-honored One, you have escaped the great sea of the suffering of birth and death. Please, save those beings who are sunk in it! 69.

"Just as a righteous person in the world shares the benefit he has obtained with others, the benefit of the Law that you, World-honored One, have obtained, should indeed save beings!

70.

"Common people mostly benefit themselves. Combining the benefit of oneself and others is difficult. Please, deign to be compassionate and do the most difficult thing in the world!" Having urged him in this way, [Brahmadeva]took his leave and returned to the Brahma Heaven. 71. The Buddha was pleased in his heart at Brahmadeva's invitation, and increased his sincerity. He nourished his feeling of great compassion and strengthened his intention to expound the Law. 72. Remembering that [the Buddha] would go begging for alms, the four kings75 all offered their almsbowls. The Tathāgata76 accepted the four [bowls] for the sake of the Law, and combined them into one. 73. At that time some merchants were traveling. A celestial spirit, a good friend, told them,

"The great seer, the worthy muni,is in that mountain forest. As he is a fine field of merit in the world, you should go and worship him!" 74. When [the merchants] heard this command they greatly rejoiced, and offered [the Buddha] his first meal. After the meal he looked back and thought,

"Who should hear the Law first?

75.

"Yes, there are Ārāḍa and Udraka Rāmaputra. They are fit to receive the Right Law, but their lives have now come to an end. Next, there are the five bhikṣus who should hear the first exposition of the Law. "

76. He wanted to expound the Law of tranquility, just as the sunlight does away with darkness. He went to Vārāṇasī, the place where the seers of the past had dwelled.

77. With the steady gaze of the eyes of an ox king, and with the dignified gait of a lion, he went to the city of Kāśi to save beings. At every step, the animal kings looked at him, but he looked back at the bodhigrove. 105

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Turning the Wheel of the Law

1. The Tathāgata was in complete quietude, and his light was manifestly shining. With dignified deportment, he walked alone but as if followed by a large crowd.

2. On his way he met a brahman, whose name was Upaga. Maintaining the deportment of a bhikṣu, he respectfully stood by the side of the road. 3. Pleased to meet someone wonderful, [Upaga] held his palms together and remarked,

"Beings are all attached, but you have the appearance of someone without attachment. 4.

"Thoughts in the world are unsteady, but you alone have quieted your faculties. Your bright countenance is like the full moon; it is as if you are savoring the ford to immortality.

5.

"Your appearance has the characteristics of a great person, a sovereign king with the power of wisdom. What you had to do is certainly done. Which teacher did you apply to for teaching?"

6. [The Tathāgata] answered,

"I have no teacher nor any teaching. I am

unsurpassed. I have my own insight into the very profound Law. I have obtained what others could not obtain.

7.

"I now have complete understanding of what others should understand but that no one in the whole world has understood. So I am called one with right awakening.

8.

"Afflictions are like enemies. I have subdued them with the sword of my knowledge. And so, extolled in the world, I am called superior. 9.

"I shall go to Vārāṇasī and beat the drum of the law of immortality. I am without arrogance, nor do I dwell upon fame, nor do I seek for the happiness of any benefit. 10.

"Indeed, I will propagate the Right Law and rescue suffering beings. Because I have made a great solemn oath in the past, I shall save those who are not yet saved. The result of my oath will be accomplished now. I will fulfill that previous vow.

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11.

"When one has provided riches for oneself, one is not extolled as a famous righteous person, but if one benefits the whole world, then one is called a great person.

12.

"If one does not bring rescue from drowning in the face of danger, why would one be called a valiant person? If he does not cure the sick, how would he be called a good doctor? If he sees someone who is lost but does not show him the way, who would call him a good guide? 13.

"When, for instance, a lamp shines in the darkness, it is a natural light for the unwitting. When the Tathāgata lights the lamp of wisdom, there is no feeling of desire.

14.

"When rubbing sticks, one is sure to obtain fire. In the sky wind is natural. When digging in the ground, one is sure to obtain water. All this is reasonable and natural.

15.

"The accomplishment of the path by all munis is sure to occur in Gayā, and they have also been turning the wheel of the Right Law in the land of Kāśi.

"

16. The brahman Upaga said "Ha!" in praise and amazement. In accordance with his previous plans, he continued on his way, and they separated. But with every step he looked back and paused, remembering the wonder. 17. The Tathāgata gradually traveled ahead and reached the city of Kāśi. The land was excellently adorned, like the palace of Śakra, ruler of the gods. 18. In the place where the two rivers, the Ganges and the Vārāṇasī, both flow, trees, flowers, and fruits were luxuriant. Birds and animals roamed together.

19. It was silent, without any noisy commoners. The ancient seers had dwelled there. The Tathāgata's light was shining and doubled its brightness. 20. The [first] son of the Kauṇḍinya family; and the second one, Daśabala Kāśyapa; the third one, called Vāṣpa; the fourth, Aśvajit; and the fifth one, called Bha drika, had been practicing austerities, rejoicing in the mountain forest. 21. They saw the Tathāgata coming from afar. They gathered, sat down, and all talked it over.

"Gautama is tainted by worldly happiness and he has abandoned any asceticism.

22.

"Now he returns here. Do not rise to welcome him, and do not do obeisance or make polite inquiries either, providing him with what he needs! 108

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Because he has abandoned his former oath, he should not receive any worship!" 23. When a common person has a visitor, he should perform a sequence of proprieties. He should arrange for bedding and seating and make him feel at ease.

24. But after they had made this agreement, each [of the five bhikṣus] kept sitting in his place. As the Tathāgata approached them, however, they unconsciously disregarded their agreement.

25. One offered to give up his seat, and another took his garment and bowl for him. One begged to wash his feet, and another asked after his needs. 26. In such different ways they honored him and were of service, as if to a teacher. But they did not give up his family [name] and still called him Gautama.

27. The World-honored One said to them,

"Do not call me by my former

surname and utter a contemptuous word for an arhat! 28.

"My mind is completely equal concerning respect or disrespect. If you are not respectful in your heart, it is you who will incur the blame. 29.

"Because a buddha can save the world, one calls him a buddha. He has an equal mind toward all beings, thinking of them as his children, as it were. But to call him with his former name is like an offense of arrogance against one's father.

"

30. The Buddha had told them in his mercy, with great compassion, but they followed their foolish minds and did not believe his right awakening. 31.

"You say that in your previous practice of austerities you had not yet obtained anything. Now that you have indulged in the pleasures of the body and mouth, how could you have become a buddha?" 32. With such doubts they did not believe that he had obtained the path of a buddha, that he had completely achieved the meaning of the truth and was endowed with omniscience.

33. The Tathāgata then briefly expounded his essential path to them. "A

fool [either] practices asceticism or happily continues pleasing his [sense] faculties.

34.

"Look at these two different things! They are a great mistake. Because they go against deliverance, it is not so that they are the right path. 109

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35. One may practice asceticism with an exhausted body but the mind will still rush on in confusion. If one does not even give rise to worldly knowledge, much less will one be able to surpass the faculties! 36.

"If one lights a lamp with water, one will never remove the darkness. One may try to develop the lamp of wisdom with an exhausted body but one will not be able to destroy foolishness.

37.

"If one wants [to make a] fire with decayed wood, one toils in vain and will not obtain it. But if one rubs a stick and makes effort, one may immediately obtain fire and use it. 38.

"In one's search for the path, one does not obtain the law of immortality through asceticism. Attachment to desire is meaningless, and foolishness is an impediment to the light of wisdom. If one does not even understand the scriptural texts, much less will one obtain the path of freedom from desire! 39.

"If one has a grave illness but does not eat the food that helps cure that illness, how could the grave illness of ignorance be done away with while one is attached to desire?

40.

"If one sets fire to dry grass in the wilderness and it is increased by a fierce storm, who could extinguish the blaze? The same applies to the fire of greed.

41.

"I have left the two extremes. My mind stays in the middle path. All my suffering is finally appeased. I am tranquil, free from any error. 42.

"My right view surpasses the sunshine, and my equal conceptualization is my conveyance. Right speech is my abode and I am on an excursion in the forest of right action.

43.

"Right livelihood is a rich disposition, and application is the right road. Right mindfulness is the city wall, and concentration is bedding and seating.

44.

"The eightfold path is level and right, the escape from the suffering of birth and death. For those who embark on this road, what they have to do will be completely achieved. They will not fall into a painful fate in the two worlds, yonder and here.

45.

"The three worlds are but a mass of suffering and only this path can extinguish it. My pure eye of the Right Law, formerly unheard of, has fully seen the path of deliverance. Yes, I have for the first time given rise to it now! 46.

"Birth, old age, illness, and death are suffering; separation from what 110

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one loves or meeting with enmity, not attaining something one wants, and so on are kinds of suffering.

47.

"If one renounces desire or does not yet renounce it, has a body or is without a body, if one is without any pure quality, one may briefly say that all this is painful.

48.

"When, for instance, a great fire is appeased, it does not give up its heat, even though it may have become smaller. Even in a self that is quiet and subtle by nature, great suffering still exists. 49.

"The afflictions of greed and the others, and all kinds of wrong actions—these are the causes of suffering. If one gives them up, suffering is extinguished.

50.

"When, for instance, seeds are without earth, water, and so forth, when all conditions are not combined, shoots and leaves do not grow. 51.

"Existences continue by nature, from heaven to the woeful destinations. The wheel keeps turning and does not stop. This is produced by desire. Demotion differs according to weak, intermediate, or strong, but all kinds of actions are the cause.

52.

"If one has extinguished greed and so forth, there is no continuation of existence. When all kinds of actions have ended, different kinds of suffering know long-lasting appeasement. If this exists, then that exists. If this is extinguished, then that is extinguished. 53.

"Absence of birth, old age, illness, and death; absence of earth, water, fire, and wind; and both absence of beginning, middle, and end and condemnation of a deceptive law—these mean tranquility without end, abodes of the noble. 54.

"The expounded eightfold right path and no other is the right means. When the world does not see it, [beings] are misled for a long time. 55.

"I know suffering and the annihilation of its accumulation. I have realized its extinction and I have developed the right path. I have contemplated these four truths and I have gained perfect awakening. 56.

"I tell you that I know suffering, that I have annihilated its impure cause, that I have caused the realization of its extinction, and that I have developed the eightfold right path. Knowing the four truths, my pure eye of the Law was achieved.

57.

"When I had not yet brought about my universal eye concerning these four truths, I was not called delivered. I was not said to have done what 111

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I had to do, and it was not said that my complete understanding of the truth was accomplished.

58.

"Because I knew the truths, I perceived that I was delivered. I perceived that what had to be done was done, and I perceived that I was perfectly awakened.

"

59. When he expounded this truth, the son of the Kauṇḍinya family and the multitude of eighty thousand gods completely achieved true meaningfulness. Free from any impurity, they achieved the pure eye of the Law. 60. When the teacher of gods and humans knew that he had done what had to be done, he rejoiced and asked with a lion's roar, "Kauṇḍinya, do you

know yet?" Kauṇḍinya immediately said to the Buddha, "I know your Law,

great teacher!"

61. Because he knew the Law, he was called Ājñāta Kauṇḍinya. Among Buddha's disciples he was the first to gain the highest insight. 62. As he knew the sound of the Right Law, he heard the spirits of the earth all raise their voices and call out,

"Splendid is the profound Law you

have seen!

63.

"You, Tathāgata, have turned today what has never yet been turned. For gods and humans everywhere you have widely opened the gate of immortality. 64.

"Pure morality is the spokes. Self-discipline and quiet concentration are the axle cones. Firm knowledge is the felloe, and shame cleanses the axle hubs.

65.

"Right mindfulness is considered the hub, completing the wheel of the True Law. You are right, having left the three worlds! You will not fall back and follow a heterodox teacher!"

66. When the spirits of the earth called out in this way, the spirits in the sky transmitted the call. The gods proceeded with praise, which penetrated up to the Brahma Heaven.

67. The celestial spirits in the three worlds heard the exposition of the great seer for the first time. As it spread, they were surprised and said to each other, "We have heard all around that the Buddha has appeared in the world. For the kinds of living beings he widely turns the wheel of the Law of quietude. "

68. A breeze cleared the sky, dissipating the mist, and celestial flowers rained from the sky. The gods played celestial music in praise of the wonder. 112

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Chapter XVI

King Bimbisāra and Disciples

1. When the five bhikṣus, Aśvajit and the others, had heard the voice that knows the Law, they felt sadness and pain. They held their palms together and increased their respect, and looked up at his worthy countenance. 2. The Tathāgata then very skillfully caused them to enter the Right Law. The first and last of the five bhikṣus obtained the path, having subdued their faculties. They were like the five stars77 in the sky, attending the bright moon. 3. Then Yaśas, the son of an elder from Kuśinagara, woke up suddenly from his sleep at night and looked at his retinue, men and women lying around naked, and immediately felt disgusted at heart.

4. He thought this was the basis of affliction, deceiving fools. Wearing his ornaments, girdle, and necklaces, he left his house and went to the mountain forest. 5. While seeking his way, he called out,

"Troubled! I am troubled! Confused!"

The Tathāgata was walking up and down in the night, and heard the voice calling out,

"Troubled!"

6. He immediately said,

"Welcome! Here is a tranquil place. Nirvana is

utterly cool. In its tranquility one is free from any trouble. "

7. When Yaśas heard the Buddha's words, he was very joyful in his heart. Because of his previous revulsion, noble wisdom opened up in a cool way. 8. As if having entered a cool pond, [Yaśas] reverently arrived where the Buddha was. His person still had its common appearance but his mind had obtained the end of impurities. Through the power of his previously planted wholesome roots, he swiftly accomplished the fruition of arhatship. 113

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9. His pure knowledge was going over both the hidden and the clear, and after he had heard the Law, he immediately obtained insight, just as easy as it is to apply color to a fresh white fabric. He had come to the realization that he had done what he had to do.

10. When he looked at his body, which was still adorned, he felt shame in his heart. The Tathāgata knew what was on his mind, and expounded the verses: 11.

"You are adorned with necklaces but your mind has subdued your faculties. You impartially observe beings, and in your practice of the Law you do not consider their appearance.

12.

"When on his body one wears the garment of someone who has gone forth but his mental bonds are not yet forgotten, when he dwells in the forest yet covets worldly splendor, [that person] is then a common person. 13.

"Even though he may apparently have a commoner's deportment, if his mind is fixed on the most eminent object and he lives at home in the same way as in a mountain forest, he is free from any ["I" or] "mine. " The undoing

of the bonds exists in his mind. How could his appearance give any certainty? 14.

"Wearing armor, clothed in a heavy gown, one is thought to be able to control a strong enemy. A change in appearance, wearing a dyed garment, is to subdue the enemy of affliction.

"

15. [The Buddha] then said,

"Come, bhikṣu,

" and at these words his

common appearance changed. He was endowed with the deportment of someone who had gone forth, and entirely became a śramaṇa. 16. Previously he had common companions, fifty-four in number. Looking for their good friend, they left home and subsequently entered the Right Law. 17. Because of their previous wholesome actions, the fine fruition was now accomplished. When something has been imbued with potash for a long while, it quickly becomes bright on contact with water. 18. Hearers of superior behavior, sixty arhats, were all following the Law of the Arhat. He courteously instructed them: 19.

"You have now crossed over to the other shore of the river of birth and death. What you had to do is finished. You are fit to receive any worship! 20. Each of you should travel to different countries and save those who are not yet saved. The suffering of beings burns, and for a long time they have not had anyone come to their rescue. You should each travel alone, be merciful and receive them!

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21.

"I shall go alone now too, and return to Gaja Mountain. There are great seers there, royal seers and brahman seers. They are all staying there, honored by the whole world.

22.

"The Kāśyapa seers who practice asceticism, the people of the land all serve them. Those who receive their training are very numerous. I shall go now and save them.

"

23. The sixty bhikṣus then accepted his instruction and widely propagated the Law. In agreement with their previous causality, they each went at will in different directions.

24. The World-honored One walked all alone to Gaja Mountain. He entered the quiet forest of the Law and went to the seer Kāśyapa. 25. There was a cave where he made offerings to fire, and an evil dragon dwelled there. The mountain forest was utterly clear and nowhere would he be ill at ease, but in order to convert [Kāśyapa] the World-honored One spoke to him and asked for lodging.

26. Kāśyapa informed Buddha,

"There is no place to stay. There just is

a cave to make offerings to fire. The very pure may dwell there but an evil dragon lives there. He can certainly hurt people!" 27. The Buddha said,

"Allow me, and I will stay one night.

" Kāśyapa

made all kinds of excuses, but the World-honored One kept asking. 28. Kāśyapa further said to Buddha,

"In my heart I do not want to permit

you [to stay there], but you may think I am being ungenerous. Therefore, do as you wish!"

29. The Buddha immediately entered the [cave] dwelling for fire [worship]. Sitting upright, he practiced right consideration. Then, when the evil dragon saw the Buddha, it became angry and let loose a poisonous fire. 30. The whole cave dwelling was ablaze, but it did not touch the Buddha's body. When it had been completely released the fire was extinguished by itself, and the World-honored One still sat at ease. 31. When the fire of the eon78arises and when the cave palace of Brahma deva is ablaze, King Brahma in the same way sits on this exact place, unafraid and fearless.

32. When the evil dragon saw that the World-honored One's bright countenance did not change, [the dragon's] poison stopped and wholesome thoughts arose. He bowed and took refuge.

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31c

33. When Kāśyapa saw the light in the night, he sighed, "Alas! Astonishing! Such a moral person but he is burned by the dragon's fire. "

34. Kāśyapa and his retinue all came to have a look in the morning. The Buddha had subdued the evil dragon and had placed him in his bowl. 35. [Kāśyapa] understood the Buddha's qualities and thought it was amazing. Because he had been indulging in pride for a long time, he said, "My path is most worthy.

"

36. The Buddha showed all kinds of supernatural transformations as were suited to the occasion. As [Kāśyapa] observed what was on his mind, he transformed in response, so that his mind became gentle and he was fit to be a vessel of the Right Law.

37. He became fully conscious that his path was shallow, inferior to the World-honored One's. He decided to be humble of mind and courteously accepted the Right Law.

38. The five hundred disciples of Uruvilva Kāśyapa [also] accepted the Right Law in due order, as their teacher had been completely subdued. 39. After Kāśyapa and his multitude of followers had all accepted the right changes, the seer threw into the water all the [ritual] objects he had relied on and all implements to make fire offerings. They were tossed about and carried away with the current.

40. His two younger brothers, Nadī and Gaja,

79 dwelled downstream.

When they saw the clothes and other items tumbling in disorder in the river's current, they thought [Kāśyapa] had met with an awful fate. They were fearful and ill at ease.

41. Their two groups of five hundred people searched the river and looked for the elder brother. When they saw that the elder brother had gone forth along with his disciples, they knew he had obtained a wonderful Law and were amazed.

42.

"Our elder brother has now submitted to the path. We too must follow him!" The World-honored One expounded the Law to the three brothers and to their retinue of disciples, and then presented a comparison to making a fire offering.

43.

"As the black smoke of foolishness rises and confused thoughts are brought about rubbing a stick, the fires of desire and anger burn beings. The fire of such afflictions burns ceaselessly.

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44.

"One is engulfed in birth and death but the fire of suffering is constantly ablaze. One can see the two kinds of fire but while one is burning, one is without any support. Why would a person with high aspirations not bring forth disgust?

45.

"Disgust removes desire. When greed has ended one obtains deliverance. If one has obtained deliverance, understanding from deliverance arises. 46.

"Observing the flow of birth and death, I have begun my pure conduct. When all that one must do is done, one will no longer experience a later existence!" 47. When those thousand bhikṣus heard the World-honored One's exposition of the Law, no impurity arose and their minds were all delivered. 48. When Buddha had expounded the Law to the Kāśyapas and their thousand bhikṣus, what they had to do was done and they were well adorned with pure wisdom. The entire meritorious retinue purified their actions with generosity and morality.

49. As the reverend seers followed their way, the forest of asceticism lost its splendor, just as someone who has lost the virtue of morality is merely living in futility.

50. The World-honored One and his great retinue went to the city of Rājagṛha. He remembered the king of Magadha and the solemn oath he had previously made.

51. After the World-honored One arrived, he stayed in the Yaṣṭivana. When King Bimbisāra heard this, he went together with his great retinue to where the World-honored One was, followed by men and women from the whole country.

52. From afar he saw the Tathāgata sitting with a subdued mind and subdued faculties. He had done away with any common expression. [King Bimbisāra] descended from his chariot and advanced on foot, just as Śakra, ruler of the gods, approached King Brahmadeva.

53. He advanced and bowed deep at the Buddha's feet. He respectfully asked after the Buddha's well-being. When the Buddha had in turn reassured him, he ordered him to sit down at one side.

54. The king then silently thought in his heart,

"The Śākya has an awesome power. The Kāśyapas with their excellent qualities are all his disciples "

now.

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55. The Buddha knew other's thoughts, and asked Kāśyapa, "What meritorious gain did you see when you abandoned the practice of making offerings to fire?"

56. When Kāśyapa heard the Buddha's request, he was startled and rose in front of the great multitude. He knelt on his right knee, held his palms together, and informed the Buddha in a clear voice: 57.

"When one develops merit making offerings to the spirit of fire, the fruition in any case means that the wheel keeps turning. In births and deaths afflictions increase. That is why I have abandoned it. 58.

"When one strenuously makes offerings to fire to seek for the objects of the five desires, the desires one experiences increase without end. That is why I have abandoned it.

59.

"Making offerings to fire and practicing the method of incantations, one experiences rebirth but no deliverance. Experiencing rebirth is the basis of suffering. That is why I have given it up, further seeking contentment. 60.

"I once thought that asceticism, offering sacrifices, and arranging for a great gathering were foremost and of the highest excellence, but these still go against the right path. That is why I have abandoned [these practices] now, further seeking excellent tranquility.

61.

"Freedom from birth, old age, illness, and death is a cool place without end. Because I know this is meaningful I have abandoned the practice of making offerings to fire.

"

62. The World-honored One heard Kāśyapa's explanation about the facts he understood, and, wanting to make the whole world all around give rise to thoughts of pure faith, he said to Kāśyapa,

"Welcome, great person!

63.

"Having distinguished all kinds of paths, you follow the most excellent path. In front of the great multitude, show your excellent qualities now, 64. just like an elder with huge riches shows his precious treasures! Let the poor suffering beings increase their thoughts of disgust!" 65.

"Very well! I will follow your instruction!" In front of the great multitude [Kāśyapa] immediately controlled himself and entered right mindfulness. He swiftly rose into the sky. 66. He walked up and down, stayed, sat or lay down, or his whole body was like a cave. Left and right he emitted fire and water but was not burned, 118

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nor did he become wet. From his body came clouds and rain, and thunder and lightning moved heaven and earth. 67. The whole world all looked up at him, and indulging their eyes they watched tirelessly. With different mouths but with the same sound they extolled the wonder.

68. Only then did he control his divine power, and respectfully did obeisance at the World-honored One's feet. "You, Buddha, are my great teacher, and I am your disciple. Following your instructions I have made this behavior known. What I had to do is finished. "

69. As the whole world all around had seen this, and knowing that Kāśyapa was [the Buddha's] disciple, they were certain and knew that the World-honored One was truly omniscient. 70. The Buddha knew that the whole gathering was a fit vessel to receive the Law. He said to King Bimbisāra, "Listen very carefully now! 71.

"The mind and the faculties, all these have the law of birth and extinction. The understanding that birth and extinction are wrong is a universal observation.

72.

"Such a universal observation means that one understands the body. Understanding that the body has the law of birth and extinction, one is without grasping and without experiencing. 73.

"Know the body and its faculties as a mental conception, without any 'I' or 'mine,

' simply a mass of suffering, born as suffering and extinguished as suffering! 74.

"Having understood that corporal characteristics are without any 'I' or 'mine,

' one goes to the highest, pure place without end. 75.

"The afflictions, view of a self, and so on, bind every world. After one has seen the absence of any 'I' or 'mine, ' all bonds are undone.

76.

"One is bound by the view of untruth, but viewing the truth one is delivered. If the world is in the grasp of precepts, it is in the grasp of what is wrong.

77.

"If one had a self, it would be either permanent or impermanent. The view of the two extremes in birth and death, that error is the greatest and even worse.

78.

"If it were impermanent, one's practice would be fruitless; and as 119

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one would not experience a later existence, one would be delivered without any effort.

79.

"If it were permanent, without death, rebirth or an in-between [state], it would be the same as space, without birth and without extinction. 80.

"If there were a self, it would be the same for all; and as all would have a self, without any action its fruition might be naturally accomplished. 81.

"If there were the activity of a self, one should not earnestly practice. If one had a sovereign ruler, what would be the need to perform actions? 82.

"If a self were permanent, in principle it would not allow any change. Seeing that one is characterized by suffering and happiness, how could one say it is permanent?

83.

"By understanding that one comes into existence, one is delivered and becomes free from any impurity. If all were permanent, what would be the use of being delivered from it?

84.

"Absence of a self is not just a word. The principle is true that it has no true nature. Not seeing that the self causes anything, how could one explain that a self is active?

85.

"Because the self does not cause anything and one is without a causing self—because one is without these two things—in reality there is no self.

86.

"Without one who causes or one who experiences and without a ruler, one constantly returns. Birth and death keep flowing like night and day. Listen to my explanation now!

87.

"Through the causality of the six [sense] faculties and their six objects, six consciousnesses arise. The three things in combination produce contact. Awareness, volition, and action subsequently proceed. 88.

"When dried herbs are placed under a convex gem, fire is then produced by the sun. As for the faculties, their objects, and the consciousnesses, a personality is produced in the same way.

89.

"A shoot grows because of a seed, but the seed is not the shoot. Not exactly like that, yet not different, beings come into existence in the same "

way.

90. When the World-honored One had explained the truth, the universal and highest meaning, King Bimbisāra was joyful. Free from impurity, his eye of the Law arose.

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91. When the king's retinue, the population, and the numerous spirits had heard the explanation of the law of immortality, they too were subsequently free from any impurity. 121

Chapter 17: Conversion of the Great Disciples

Chapter XVII

Conversion of the

Great Disciples

1. Then, when King Bimbisāra bowed and invited the World-honored One to come live in the Veṇuvana, he felt merciful and kept silent. After the king had seen the truth, he paid his respects to [the Buddha] and returned to his palace.

2. The World-honored One and his great multitude changed their residence and stayed in the Veṇuvana. He established the light of the lamp of wisdom in order to save living beings. He dwelled there with those of the brahma abodes, with those of the celestial abodes, and with those of the abodes of the noble.

80

3. Then, as Aśvajit had subdued his thoughts and controlled his faculties, and as it was time to go on almsrounds, he entered the city of Rājagṛha. 4. His complexion was outstanding in the world, and his demeanor was at ease and dignified. All the men and women in the city were joyful when they saw him. Passersby stopped, coming forward to welcome him or following behind him. 5. The seer Kapila had saved many disciples, but the most excellent and learned among them was called Śāriputra.

6. When he saw the dignity of the bhikṣu[Aśvajit], who having quieted his faculties had a quiet and refined bearing, [Śāriputra] paused and waited for him to approach. He raised his hand and asked:

7.

"Your youthfulness and quiet bearing—I have never seen such. What exquisite law did you obtain, and which teacher do you serve as his principles? Who has expounded your teacher's teaching? Please, tell me and settle my doubts!"

8. The bhikṣu was pleased with [Śāriputra's] questions, and humbly answered with a serene countenance,

"He is endowed with omniscience,

born in the excellent family of Ikṣvāku. He is most excellent among gods and humans. He is my great teacher.

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9.

"Because my age is young, my time of study is still limited. How could I propagate the very profound and subtle meanings of my great teacher? 10.

"With my shallow knowledge I will now briefly explain the Law taught by my teacher: The arising of any existing factor comes from causality. The factors in birth and extinction may all be extinguished; the exposition of the path is the means.

"

11. As Upatiṣya, the twice-born, heard this, his mind knew inner harmony. He was free from any impurity and his pure eye of the Law arose. 12. What he had previously practiced assuredly was the [philosophy of] the knower of the cause and the uncaused. All was inactive, all coming from the god Īśvara. When [Aśvajit] had made the Law of causality known, the knowledge that there is no self was clear.

13. All afflictions, strong or weak—no one had been able to finally do away with them. Only through the teaching of the Tathāgata were they forever ended, leaving nothing behind.

14. It is not the case that by being in the grasp of any "mine" one can be free from a self. Light appears because of the sun or a lamp. But what can cause the absence of light?

15. If one cuts down the stalk of the lotus, its fine fibers are still connected. But the Buddha's teaching does away with affliction as if it were completely annihilated by a rock.

16. [Upatiṣya] respectfully did obeisance at the bhikṣu's feet, then withdrew and returned home. After the bhikṣu had begged for alms he returned to the Veṇuvana too.

17. When Śāriputra returned home, his appearance was very serene. The worthy Maudgalyāyana, his good friend, had the same nature and his talent for learning was equal.

18. In the distance he saw Śāriputra, his countenance and deportment very joyful. He said,

"When I see you now, your expression is different than usual. 19.

"Your ordinary disposition is quite serious but now your joyful appearance is obvious. You have certainly obtained the law of immortality. This appearance is not without cause.

"

20. [Śāriputra] answered with what the Tathāgata had said. He really had obtained the wonderful Law. Invited to explain it, he immediately did so to [Maudgalyāyana]. When [Maudgalyāyana] had heard it, his mind 124

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opened up. All impurity was removed too, and he subsequently produced the eye of the Right Law.

21. As the fine fruition of a cause they had long ago planted, they observed, as it were, a lamp in their hands. They attained unshakable faith in the Buddha. Both went to where the Buddha was, together with a crowd of followers, two hundred and fifty disciples.

22. The Buddha saw the two worthies from afar and said to his multitude, "The two who are coming will be my chief disciples. The wisdom of the one will be peerless, and the supernatural power of the other will be the highest. "

23. He immediately announced in his profoundly pleasant and pure voice,

"Welcome! Here is the law of purity. Having gone forth, you may completely achieve its path.

"

24. In their hands they held tridents; they had twisted locks and carried pitchers for cleansing. When they heard Buddha's welcoming voice, they immediately changed into śramaṇas.

25. The two teachers and their disciples all adopted the deportment of bhikṣus. They bowed at the World-honored One's feet, withdrew, and sat to one side. He courteously expounded the Law to them, and they all obtained the path of arhatship.

26. At that time there was a twice-born one, the bright lamp of the Kāśyapa family. He was learned and endowed with the physical marks. His riches were abundant and his wife was utterly worthy, 81 but he had given

them up and had gone forth, earnestly searching for the path of deliverance. 27. On his way he approached the Bahuputraka Shrine and unexpectedly met Śākyamuni, whose bright deportment manifested his brilliance, like a banner when bringing sacrifices to the gods. Reverently his whole person was respectful. [The twice-born one] made obeisance and bowed at his feet. 28.

"You, worthy one, are my great teacher. I am your disciple. For a very long time I have been accumulating the darkness of delusion. Please bring me the light of your lamp!"

29. The Buddha knew that the twice-born one was joyful in his heart, holding deliverance in high esteem. In his pure and soft voice he welcomed [the twice-born one].

30. Upon hearing the command, [the twice-born one] was relieved at heart and the fatigue of his body and spirit was alleviated. His mind was 125

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Buddhacarita: In Praise of Buddha's Acts

fixed on excellent deliverance and he was quiet, free from any impurity. As befitting [one of] great compassion, [the Buddha] gave a brief explanation. 31. He understood all profound factors, and accomplished the four unhindered analytical knowledges. 82 Because his great virtue was renowned everywhere, he was called Mahākāśyapa. 32. He had formerly seen the body and a self as different, or believed that the self is the body. The view of an existing self and "mine" was forever done away with. He saw only a mass of suffering. When free from suffering, there is nothing left.

33. Keeping the precepts and practicing asceticism were no cause, but they had been viewed as a cause. He universally saw the nature of suffering and was forever free from clinging to anything.

34. Whether seeing existence or nonexistence, the two views give rise to doubtfulness, but universally seeing the truth he was certain, free from any doubt.

35. Profoundly attached to riches and beauty, one is infatuated and desire arises, but with their impermanence and the notion of their impurity one is forever without covetousness.

36. With a mind of friendliness he thought in an impartial way. He did not think of friend and foe differently. As he felt compassion for all, he had dispelled the poison of anger.

37. Relying on matter, all was remedied, and all kinds of various notions arose. As his reflection destroyed all notions of matter, he could put a stop to desire for matter.

38. Even if he was born among the gods of no form, their lives still would certainly come to an end. In their foolishness about the four attainments they had the notion that [the four attainments] meant deliverance. Tranquil and free from any notion, his covetousness for the immaterial was forever removed.

39. Restless thoughts are disturbing, just like a strong wind whipping up the waves. He deeply entered firm concentration and quieted his excited mind. 40. He contemplated that factors have no ["I" or] "mine, " and that in

birth and extinction they are not solid. Not seeing any weak, intermediate, or strong, his arrogant thoughts were naturally forgotten. 126

Chapter XVII

41. Having lit the lamp of wisdom, he was free from any darkness of delusion. He saw the law of destruction and absence of destruction, and absolutely nothing remained of his ignorance. 42. Considering the ten qualities, the ten kinds of affliction were extinguished. 83 He was at rest, having done what he had to do. Deeply moved, [Mahākāśyapa] gazed at the Honored One's countenance. 43. Free from the three and having obtained three, 84 the three disciples85

had removed the three.

86 Like the three stars87 lined up in the Trāyastrimśa Heaven, waiting upon the thirty-five, 88 the three [disciples] attended the Buddha in the same way.

34b

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