The Hundred Deeds
Part Nine

When the Blessed One was in Śrāvastī, there lived a certain brahmin. When the time came for him to marry he took a wife, and as they enjoyed themselves and coupled, one day his wife conceived. After nine or ten months had passed she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful. At the elaborate feast celebrating his birth they named him according to their clan. They reared him on milk, yogurt, butter, ghee, and milk solids.

Now desires are like salt water‍—the more you use to slake your thirst, the more you need. Over time, the brahmin eventually had one, and then two, and so on, up to seven sons. They named them according to their clan, and raised them on milk, yogurt, butter, ghee, and [F.50.b] milk solids.

As they grew up they studied letters, brahminical customs and conduct, the syllables oṃ and bho, ritual purity, ritual actions, the collection of ashes, holding the ritual vase, the Ṛg Veda, the Yajur Veda, the Sāma Veda, the Atharva Veda, how to perform sacrificial rites, how to lead others in performing sacrificial rites, how to give and receive offerings, recitation, and recitation instruction. Trained in these procedures, they became masters of the six types of brahminical activities.

One day the brahmin gave his home to his sons, apportioning what wealth was in the house and distributing it among them. Then, after the brahmin’s wife died and the brahmin himself had become old and could no longer see, they threw him out of the house, so he frequented others’ houses, and sustained himself by begging.

The blessed buddhas, teachers of the one path to be traversed, with mastery over wisdom and the two types of knowable objects, in command of the three kinds of sterling equanimity, fearless by means of the fourfold fearlessness, freed from migration through the five destinies, keen in the six sense bases, practiced in the seven limbs of enlightenment, focused on the eight liberations, absorbed in the nine successive meditative absorptions, possessing all ten of the ten powers, whose proclamations are the great roaring of a perfect lion, by nature regard the world with their buddha eyes six times throughout the day and night‍—three times by day and three times by night.

These are their thoughts as they look out in wisdom: “Who is in decline? Who will flourish? Who is destitute? Who is in a dreadful state? Who is being harmed? Who is destitute, in a dreadful state, and being harmed? Who is veering toward the lower realms? Who is descending through the lower realms? Who has descended to the lower realms? Whom shall I pull up from the lower realms, and establish in the resultant state of heaven and liberation? [F.51.a] Whom, mired in misdeeds, shall I lift up by the hand? Whom, lacking the seven jewels of the noble ones, shall I lead to command of the seven jewels of the noble ones? Whom, not having produced roots of virtue, shall I lead to produce them? Whom, having already produced roots of virtue, shall I lead to ripen their roots of virtue? Whom, having already ripened their roots of virtue, shall I slice open with the blade of wisdom? For whom shall I cause this world, adorned with a buddha’s presence, to be fruitful?”

The Blessed One thought, “The time has now come to tame those brahmins.”190 In the morning the Blessed One donned his lower garment and Dharma robes, and, carrying his alms bowl, he went for alms in Śrāvastī. As the Blessed One was walking through Śrāvastī, he saw a brahmin, aged and infirm, carrying a walking stick and bowl, begging at the houses of others. The Blessed One spoke to him, saying, “Brahmin, you are aged and infirm. Why is it you carry a walking stick and bowl, and beg at others’ houses?”

“Oh, Gautama,” the brahmin replied, “I had seven sons. I made sure they were cared for and raised well, and that their education was complete. And after I arranged for their marriages,191 apportioned among them what wealth was in the house, and gave it to them, they threw me out of the house. That’s why I carry a walking stick and bowl, and go about begging at others’ houses.”

The Blessed One asked the brahmin, “Brahmin, would you be able to learn some verses from me, and when you’ve learned them all, to proclaim them to all your sons?”

“Yes, Gautama, I can do that,” [F.51.b] replied the brahmin.

Thereupon the Blessed One spoke these verses to him:

After the brahmin had heard these verses from the Blessed One, he went and related them to his sons. When they heard him, they begged his forgiveness at once and made him master of the house again.

One day the brahmin thought, “Whatever glory and fortune I have is all by the grace of the Blessed Gautama, so I will offer the Blessed Gautama food and very costly robes.” So the brahmin extended an invitation to the Blessed One, offering him many good, wholesome foods, and presenting him with very valuable clothes. Then the Blessed One taught the brahmin and his sons the Dharma particularly suited to them. When they heard it, the brahmin and his sons destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where they sat.

After seeing the truths, they rose from their seats, drew down the right shoulder of their upper garments, bowed toward the Blessed One [F.52.a] with palms pressed together, and requested the Blessed One, “Lord, if permitted we wish to go forth in the Dharma and Vinaya so well spoken, complete our novitiates, and achieve full ordination. In the presence of the Blessed One, we too wish to practice the holy life.”

With the words “Come, join me, monks!” the Blessed One led them to go forth as novices, conferred on them full ordination, and instructed them. Casting away all afflictive emotions through diligence, practice, and effort, they manifested arhatship.

“Lord,” the monks requested of the Blessed One, “tell us why this brahmin, aged and infirm, was thrown out of his house by his sons, and the Blessed One, possessed of skillful means, restored him to his former condition and established him in the unsurpassed, supreme welfare of nirvāṇa.”

“Not only now,” the Blessed One explained, “but in times past as well, and in the same way, this brahmin was thrown out of his house by his sons, and I restored him to his former condition and established him in the four meditative states and the five superknowledges. Listen well!

“Monks, in times gone by, in the city of Campā there lived a certain householder who over time had seven children. When they had grown and been educated in the eight types of examination, the householder gave his home to his sons, apportioning among them all that he possessed and giving it to them. When the householder had become old and could no longer see, they threw him out of the house, so he gathered up his few things and went to another country.

“At that time there lived in a place devoted to austerities a certain sage, a person of great miracles and great power. [F.52.b] Seeing the householder nearing his place devoted to austerities, the sage said, ‘Householder, you are aged and infirm. Why are you traveling in a foreign land?’

“The householder related the story to him in detail, whereupon the sage said, ‘Householder, I shall make it so your children venerate and serve you no matter what.’ The sage brought the householder back to his own dwelling and taught the householder’s sons the Dharma particularly suited to them, such that the sons welcomed their father back to the house and restored things to the way they were. To repay his previous kindness, the householder offered food to the sage and went forth in his presence. After he had gone forth in his presence, he generated the four meditative states and five superknowledges.

“O monks, what do you think? I am the one who was that sage then, and lived the life of a bodhisattva. The one who was that householder then is none other than this brahmin. Those who were his sons then are none other than his sons today. At that time he was aged and infirm, and thrown out of his house, and I, possessed of skillful means, restored him to his former condition and placed him in the four meditative states and the five superknowledges. Now as well he is aged and infirm and has been thrown out of his house, and I, possessed of skillful means, have restored him to his former condition and established him in the unsurpassed, supreme welfare of nirvāṇa.

“He also went forth in the teaching of the totally and completely awakened Buddha Kāśyapa. After practicing pure conduct all his life then, his faculties ripened, and now he has been liberated.”

When the Blessed One was in Śrāvastī, there lived a certain householder. When the time came for him to marry, he took a wife, and as they [F.53.a] enjoyed themselves and coupled, one day his wife conceived. After nine or ten months had passed, she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful. At the elaborate feast celebrating his birth, they named him according to their clan.

They reared him on milk, yogurt, butter, ghee, and milk solids. As he grew up, he studied letters, tallying, and arithmetic; the study of seals, lending, deposits, and commerce; and the examination of cloth, jewels, gems, incense, medicine, elephants, horses, and arms and armor. He became skilled in writing, skilled at reading, learned, decisive, and industrious, a master of the eight types of examination.

One day his father had him join a social club. The members of this social club would argue among themselves about different views and theories, and when they agreed with what someone said they would commend him. The householder’s son was naturally astute. When he questioned everyone’s philosophical systems, some would answer him. But when they answered, he didn’t accept their various views and considered them untenable and incorrect.

One day a lay vow holder spoke correctly in praise of the Buddha, and as soon as the householder’s son heard this, he said, “I’ve never heard the term buddha before. Who is this one you call Buddha?”

Then the lay vow holder praised the Buddha in a way that particularly appealed to the householder’s son, causing him to feel a strong desire to see the Blessed One. He left everything behind and went to see the Blessed One, and when he arrived he touched his head to the Blessed One’s feet and sat before him to listen to the Dharma. The Blessed One taught him the Dharma [F.53.b] particularly suited to him, and when he heard it the householder’s son felt joy toward the Blessed One. Then the householder’s son, knowing the Blessed One had completed his discourse, rejoiced, praised all that the Blessed One had said, touched his head to the Blessed One’s feet, and took leave of him.

One day he was of a mind to give gifts, but he saw there were no possessions at all in his house. The idea came to him to set out on the great ocean. “If I can complete just one crossing to Ratnadvīpa, it will be easy for me to give gifts and make merit,” he thought, so he loaded up his wares and set out on the great ocean in the company of some five hundred merchants.

After he completed his crossing to Ratnadvīpa and was returning to Jambudvīpa, an overpowering gale arose and thrust their great seafaring vessel into a crevasse. As the tides of the great ocean returned, all of the merchants became terrified and cried out, “We’re as good as dead! Our lives are over. Who can console us? Who can save our precious lives?”

“Have no fear, have no fear,” said the captain. “Take refuge in the Blessed Buddha. He will grant us refuge from meeting with misfortune, suffering, and harm.” No sooner had the merchants heard this than they all took refuge in the Buddha, saying, “Lord, Blessed One, if there is nothing past, present, or future that you do not see, know, or directly perceive, then heed us now, Lord, grant us refuge from meeting with misfortune, suffering, and harm! Please save our precious lives!”

At this the Blessed One [F.54.a] performed a miracle that caused the boat to return back from the crevasse to shore of its own accord. After the merchants had returned to shore, they eventually made their way to Śrāvastī, where they unloaded their wares. After that they went to see the Blessed One. They touched their heads to the Blessed One’s feet, kissed them, and said, “Look at the difficult task the Blessed One has done for us! He has saved our precious lives.” And they sat before the Blessed One to listen to the Dharma.

The Blessed One directly apprehended their thoughts, habitual tendencies, temperaments, capacities, and natures, and taught them the Dharma accordingly. Hearing it, the captain and the rest of the five hundred merchants destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where they sat.

Having seen the truths, they rose from their seats, drew down the right shoulder of their upper garments, bowed toward the Blessed One with palms pressed together, and requested the Blessed One, “Lord, if permitted we wish to go forth in the Dharma and Vinaya so well spoken, complete our novitiates, and achieve full ordination. In the presence of the Blessed One, we too wish to practice the holy life.”

With the words “Come, join me, monks!” the Blessed One led them to go forth as novices, conferred on them full ordination, and instructed them. They cast away all afflictive emotions through diligence, practice, and effort, and manifested arhatship. As arhats, free from the attachments of the three realms, their minds regarded gold no differently than filth, and the palms of their hands as like space itself. They became cool like wet sandalwood. Their insight crushed ignorance like an eggshell. They achieved the insights, [F.54.b] superknowledges, and discriminations. They had no regard for worldly profit, passion, or acclaim. They became objects of offering, veneration, and respectful address by Indra, Upendra, and the other gods.

“Lord,” the monks requested of the Blessed Buddha, “tell us why the five hundred merchants entrusted themselves to the captain, and the Blessed One granted them refuge from fear and established them in the unsurpassed, supreme welfare of nirvāṇa.”

“Not only now,” the Blessed One explained, “but in times past as well, and in the same way, all five hundred merchants entrusted themselves to that captain, and I granted them refuge from fear and placed them in the four meditative states and the five superknowledges. Listen well!

“Monks, in times gone by, in the city of Vārāṇasī there lived in a place devoted to austerities a certain sage who had all the five superknowledges, a person of great miracles and great power, whom the inhabitants of Vārāṇasī held in high esteem and revered, and to whom they offered honor and worship.

“One day some five hundred merchants who held the sage in high esteem set out on the great ocean. After they completed their crossing to Ratnadvīpa and were returning to Jambudvīpa, their ship ran aground because of the ocean’s tide. They were terrified, and thinking, ‘There’s no way we’ll survive,’ they began praying to the deities. Then the captain said, ‘What need is there to pray to other deities? It’s to the sage we should go for refuge. He will grant us refuge from meeting with misfortune, suffering, and harm. He will save our precious lives.’ No sooner had [F.55.a] the five hundred merchants heard this than all took refuge in the sage.

“At this a god who was fond of the sage called out to him, and by means of a miracle the sage pulled all five hundred merchants out of the ocean and set them down in his forest devoted to austerities. The merchants thought, ‘However this happened, the sage is the only reason that we are still alive.’ So they gave gifts and made merit, and went forth in the presence of the sage. After they went forth, they generated the four meditative states and the five superknowledges.

“O monks, what do you think? I am the one who was that sage then, and lived the life of a bodhisattva. The ones who were the captain and merchants then are none other than these merchants. At that time they entrusted themselves to the captain, and I granted them refuge from fear and placed them in the four meditative states and five superknowledges. Now as well they have entrusted themselves to the captain, and I have granted them refuge from fear and established them in the unsurpassed, supreme welfare of nirvāṇa.

“They also went forth in the teaching of the totally and completely awakened Buddha Kāśyapa. After practicing pure conduct all their lives then, their faculties ripened, and now they have been liberated.”

When the Blessed One was in Śrāvastī, there lived a certain householder, prosperous and wealthy, a person of vast and magnificent means, endowed with the wealth of Vaiśravaṇa‍—with wealth to rival Vaiśravaṇa’s. When the time came for him to marry he took a wife, and they enjoyed themselves and coupled. [F.55.b] The householder’s children were never in good health. All those born died, girls and boys alike.

The householder’s spiritual friend, Venerable Aniruddha, led the householder to take refuge and maintain the fundamental precepts, to give gifts, and to share what he had. One day the householder’s wife conceived, and after nine or ten months had passed, she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful. As the householder thought, “How can we ensure that this child will have a long life?” the thought occurred to him, “Noble Aniruddha is renowned as a person of great miracles and merit. If I grant him my son as an attendant, perhaps his power will ensure the boy’s longevity.” So the child’s parents granted him to Venerable Aniruddha.

Every day the child was led into the garden of Prince Jeta, where he was placed in monks’ care, dressed as a monk, and went with the monks for alms. When the child had come into his own, the householder invited the Buddha and the rest of the saṅgha of monks to his house and by his own hand he contented them with many good, wholesome foods, proffering all that they wished. He then offered up much gold and silver in exchange for having kept the boy safe. After the Blessed One had instructed, encouraged, inspired, and delighted the householder with a discourse on the Dharma he rose from his seat and departed.

When the Blessed One had gone, the householder removed the young man’s colorful Dharma robes and dressed him in the clothing and accoutrements of a householder. But as he did so, the householders’ clothing he had on disappeared and the colorful religious robes returned. Finally, unable to have his clothes changed, [F.56.a] he stayed in monks’ dress and they cared for him all the same. There at home, in the company of five hundred friends of the same age, they educated him in letters and composition.

The householder’s son was unhappy at home, needless to speak of elsewhere. He wished only to return to the monastery, so the householder brought him to the monastery and he was raised there. After he had realized all the scriptures there in the monastery, he still had no desire to return home. He manifested the resultant state of stream entry there in the monastery. After seeing the truths, he asked for his parents’ permission and went forth in the presence of Venerable Aniruddha, who conferred on him full ordination, and instructed him. Casting away all afflictive emotions through diligence, practice, and effort, he manifested arhatship.

After achieving arhatship, he wondered, “Whom might I tame?” He looked out, and he saw that he could tame his parents, as well as his five hundred friends of the same age. So he disappeared from the garden of Prince Jeta, and right there in front of his parents burst forth from the floor of their house. Upon seeing this, his parents felt a surge of joy toward him, and sat before him to listen to the Dharma.

He directly apprehended their thoughts, habitual tendencies, temperaments, capacities, and natures, and taught them the Dharma accordingly. When they heard it, his parents destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where they sat. Once they saw the truths, he inspired them to go for refuge, established them in the fundamental precepts, and encouraged them to give gifts and to share what they had, until their home became like an open well for those in need. [F.56.b] After that he led his five hundred friends of the same age to go for refuge and established them in the fundamental precepts.

“Lord,” the monks inquired of the Blessed One, “what action did the householder’s son take that ripened into his birth into a family of great means, prosperity, and wealth; that he pleased the Blessed One, did not displease him, went forth in the doctrine of the Blessed One, cast away all afflictive emotions, and manifested arhatship; and that by entrusting themselves to him both his parents and his friends of the same age saw the truths, and likewise pleased the Blessed One, and did not displease him?”

“It came about by the power of their prayers,” replied the Blessed One.

“Lord, where did they make these prayers?”

“Monks,” recounted the Blessed One, “in times past, in this fortunate eon, when people lived as long as twenty thousand years, and the totally and completely awakened buddha endowed with perfect knowledge and perfect conduct, the blessed one, the knower of the world, the tamer of persons, the charioteer, the unsurpassed one, the teacher of humans and gods, the blessed buddha known as Kāśyapa was in the world, there lived a certain householder in the city of Vārāṇasī.

“One day a child was born to him who was well proportioned, pleasing to the eye, and beautiful. When he grew up he found faith in the doctrine of the totally and completely awakened Buddha Kāśyapa, went for refuge, and took the fundamental precepts. On the day he was born five hundred children were born to other householders as well. When they had grown and been educated in the eight types of examination, each of their parents had them join a social club.

“One day in the spring [F.57.a] the social club wished to go out into the gardens, where the tree branches had thickened and the flowers were in bloom. The young man’s friends of the same age wished to send him on ahead, so they told him, ‘You run on ahead to prepare the food and drink, and we’ll follow after we finish some work here.’ So he went on ahead and prepared many good, wholesome foods.

“As the totally and completely awakened Buddha Kāśyapa and his disciples were passing through the area on their way for alms in Vārāṇasī, the boy saw the totally and completely awakened Buddha Kāśyapa and his disciples from a distance. Upon seeing him he thought, ‘One so supremely worthy of offerings, traveling about for alms! I could prepare food and drink for him with little difficulty. I will offer a meal to the totally and completely awakened Buddha Kāśyapa and his disciples first. After that I shall prepare my friends’ food and drink.’

“With this thought he invited the totally and completely awakened Buddha Kāśyapa and his disciples into the garden, and after he contented them with many good, wholesome foods, proffering all that they wished, he sat before them to listen to the Dharma. After the totally and completely awakened Buddha Kāśyapa had instructed, encouraged, inspired, and delighted him with a discourse on the Dharma he rose from his seat and departed.

“The young man then began to prepare other food and drink for his social club. The social club arrived in the garden and heard him say, ‘I offered all the food and drink that was prepared for us to the totally and completely awakened Buddha Kāśyapa and his disciples.’ [F.57.b] As soon as they heard this, they began to seethe with anger, and in their anger prepared to kill the young man.

“The young man was terrified, so he fled to Ṛṣivadana where he begged his parents, ‘Mother, Father, please pacify this quarrel!’ They were unable to do so, so the young man asked for his parents’ permission and went forth in the teaching of the totally and completely awakened Buddha Kāśyapa. Having gone forth, he studied the Tripiṭaka and became a proponent of the Dharma with all the eloquence of his wisdom and freedom. He led his parents to go for refuge and maintain the fundamental precepts, to give gifts, and to share what they had.

“When the social club saw that he had gone forth they experienced regret and thought, ‘We have done something wrong.’ They bowed down at his feet, asked his forgiveness, went for refuge, and received the fundamental precepts from him.

“One day the monk fell ill. He was treated with medicinal roots, stems, leaves, flowers, and fruits, but he could not be cured. At the time of his death, he prayed, ‘While I may not have attained any great virtues, still I have gone forth like this in the doctrine of the totally and completely awakened Buddha Kāśyapa and practiced pure conduct all my life. By this root of virtue, wherever I am born, may it be into a family of great means, prosperity, and wealth. May I please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha. Going forth in his doctrine alone may I cast away all afflictive emotions, and manifest arhatship.’

“His parents and his social club sat before him, and when they heard him they [F.58.a] too began to pray, ‘Entrusting ourselves to you alone, may we too please and not displease the Blessed One.’

“O monks, what do you think? The one who was that monk and Tripiṭaka master then is none other than this householder’s son. The ones who were his parents then are none other than his parents now. The ones who were in that social club are now his five hundred friends of the same age. The acts of practicing pure conduct all his life and saying that prayer at the time of his death ripened such that wherever he was born, it was into a family of great means, prosperity, and wealth.

“So it is, monks, now that I myself have become the very equal of the totally and completely awakened Buddha Kāśyapa‍—equal in strength, equal in deeds, and equal in skillful means‍—that he has pleased me, not displeased me, gone forth in my very doctrine, cast away all afflictive emotions, and manifested arhatship.

“At that time his parents and the social club also said that prayer, and so it is that now they have pleased me, and not displeased me.” [B32]

When the Blessed One was in Śrāvastī, two mighty, agile, and ferocious lions lived at the border between Kośala and Magadha. While they stayed there they killed a great many people and cut off all passage along the road so that no one was able to travel by it.

The blessed buddhas, teachers of the one path to be traversed, with mastery over wisdom and the two types of knowable objects, in command of the three kinds of sterling equanimity, [F.58.b] fearless by means of the fourfold fearlessness, freed from migration through the five destinies, keen in the six sense bases, practiced in the seven limbs of enlightenment, focused on the eight liberations, absorbed in the nine successive meditative absorptions, possessing all ten of the ten powers, whose proclamations are the great roaring of a perfect lion, by nature regard the world with their buddha eyes six times throughout the day and night‍—three times by day and three times by night.

These are their thoughts as they look out in wisdom: “Who is in decline? Who will flourish? Who is destitute? Who is in a dreadful state? Who is being harmed? Who is destitute, in a dreadful state, and being harmed? Who is veering toward the lower realms? Who is descending through the lower realms? Who has descended to the lower realms? Whom shall I pull up from the lower realms, and establish in the resultant state of heaven and liberation? Whom, mired in misdeeds, shall I lift up by the hand? Whom, lacking the seven jewels of the noble ones, shall I lead to command of the seven jewels of the noble ones? Whom, not having produced roots of virtue, shall I lead to produce them? Whom, having already produced roots of virtue, shall I lead to ripen their roots of virtue? Whom, having already ripened their roots of virtue, shall I slice open with the blade of wisdom? For whom shall I cause this world, adorned with a buddha’s presence, to be fruitful?”

The Blessed Buddha saw the time had come to tame the two lions. He spoke to Venerable Ānanda, instructing him, “Ānanda, go and give the message to the monks that the Tathāgata will travel to Magadha. Inform them that those who wish to travel with the Tathāgata should prepare their robes.” [F.59.a] After having stayed there during the rains, the Blessed One then set out for Rājagṛha, surrounded and escorted by an assembly of monks. In going for alms they eventually came to the lions’ forest den. The two lions were ranging about in search of food, and when they happened upon the monks, they prepared to attack.

Out of compassion for them both, the Blessed One took his place in front of them. The lions saw the Blessed One from a distance, and upon seeing him their fury disappeared and they felt a surge of joy toward the Blessed One. They approached the Blessed One, touched their heads to his feet, and sat gazing at his countenance. Then the Blessed One spoke to them, saying, “My friends, you have taken birth in the lower realms because of your past wrongful ways. Even now you are creating nothing but such causes.

“So it is, my friends: all compounded things are impermanent. All phenomena are selfless. Nirvāṇa is peace.195 Let your mind be filled with joy at the thought of me, and you may even be released from rebirth in the animal realm.” Having spoken thus, the Blessed One departed.

Upon hearing this Dharma from the Blessed One, the two lions were pleased. Those who take birth in the animal realms are predisposed to feelings of warmth, so when they passed away, filled with joy at the thought of the Blessed One, they took rebirth among the god realms.

Now when young gods and goddesses are born they possess three different types of innate knowledge. They know (1) whence they have died and transmigrated, (2) where they have been born, and (3) why they have taken birth there.

They saw that when they had died as animals, filled with joy at the thought of the Blessed One, they transmigrated and took rebirth as gods. Then they [F.59.b] thought, “It’s been a whole day since we approached the Blessed One and offered him our respect. This isn’t proper of us. Not a day should pass without our seeing the Blessed One.”

So the young gods who formerly were lions decorated themselves with earrings, garlands, and strings of precious stones, put on crowns decorated with various types of precious jewels, and perfumed their bodies with saffron, tamala, spṛka, and other herbs. That night they filled the front of their long shirts with divine blue lotus, lotus, white water lily, white lotus, and mandārava flowers. Then, appearing amid a great light in the garden of Prince Jeta, they scattered the flowers over the Blessed One, touched their heads to the Blessed One’s feet, and sat before him to listen to the Dharma.

Then the Blessed One taught them the Dharma particularly suited to them, and upon hearing the Dharma they saw the truths. After they had seen the truths they went back to where they belonged.

The monks, having noticed the great rays of light spreading forth from the garden of Prince Jeta, inquired of the Blessed One, “Blessed One, what was this? Last night, did Sahāṃpati Brahmā, or Śakra, King of the Gods‍—or perhaps the four great kings, or some other young god of great miracles and great power‍—come to offer respect to the Blessed One?”

“Monks,” the Blessed One told them, “last night it was neither Sahāṃpati Brahmā, nor Śakra, King of the Gods, nor the four great kings, nor some other young god of great miracles and great power who came to see me. Monks, did you see the two lions who attacked us from that deep forest den?”

“Yes, Lord, we saw them,” they replied. [F.60.a]

The Blessed One then explained, “I taught them the Dharma, and upon hearing the Dharma from me they were pleased, whereupon they died, transmigrated, and took rebirth among the gods. As gods they came to me and I taught them the Dharma. Having heard the Dharma from me they saw the truths, and having seen the truths they went back to where they belonged.”

“Lord,” the monks requested of the Blessed Buddha, “tell us why the Blessed One purified the hostility of those two lions and led them to attain the god realms and liberation, dispelling the fears of two countries.”

“Not only now,” the Blessed One explained, “but in times past as well I purged them of hostility and placed them in the four meditative states and the five superknowledges, dispelling the fears of two countries. Listen well!

“Monks, in times gone by, King Brahmadatta reigned in the city of Kāśi, and King Mahendrasena reigned in the city of Videha. The two did not agree with one another, and from time to time a great many people were killed.

“One day they arrayed the four divisions of their armies, and, wishing to wage war, they hunkered down at the border of their two countries. A certain sage who had all the five superknowledges and was a person of great miracles and great power lived in a place devoted to austerities near where they were hunkered down. Out of compassion for both of the kings, he traveled through the sky to sit between them on the border. Upon seeing the sage, their fury disappeared, and instead they were filled with the greatest admiration for the sage. In joy they asked the sage, ‘Sage, what advice can you grant us?’

“The sage said to them, ‘You must purge all your hostility.’

“The two kings replied, [F.60.b] ‘As you wish, sage,’ and, coming to an agreement, they bowed down at the sage’s feet and sat before him to listen to the Dharma. Then the sage taught them the Dharma particularly suited to them, and the kings ceded their thrones to their children, went forth in the presence of that very sage, and generated the four meditative states and the five superknowledges.

“O monks, what do you think? I am the one who was that sage then, and lived the life of a bodhisattva. Those who were King Brahmadatta of Kāśi and King Mahendrasena of Videha are none other than those two lions. At that time I rid them of hostility and placed them in the four meditative states and the five superknowledges. Now as well I have rid them of hostility and led them to the god realms and liberation.”

“Lord,” the monks inquired, “what action did they take that ripened into their birth as lions? What action did they take that, after they died, they transmigrated and took rebirth among the gods, and that they pleased the Blessed One, and did not displease him?”

“Monks,” the Blessed One replied, “it was partly their past actions, and it is partly their present actions as well. What were their past actions? As lay vow holders in the teaching of the totally and completely awakened Buddha Kāśyapa, lacking discernment they spoke in anger to many people, calling them animals. Then, after going for refuge and keeping the fundamental precepts all their lives, at the time of their deaths they prayed, ‘May I please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha.’ [F.61.a]

“O monks, what do you think? The ones who were the lay vow holders then are none other than these lions. The act of calling many people animals ripened into their births as animals. Then they went for refuge and maintained the fundamental precepts, and said that prayer at the time of their deaths.

“So it is, monks, now that I myself have become the very equal of the totally and completely awakened Buddha Kāśyapa‍—equal in strength, equal in deeds, and equal in skillful means‍—that they have pleased me and not displeased me. These were their past actions.

“What are their present actions? As lions, because they were filled with joy at the thought of me, they took birth among the gods. These are their present actions.”

When the Blessed One was in Śrāvastī, there were certain hunters in the forests of Śrāvastī who had set out many nets, machine traps, and pit traps196 to hunt deer, and managed to catch a great number of deer. In the morning they rose and went to the forest, and when they saw the deer they had caught, they began to shoot and kill them with arrows, until only a few remained.

At that time the Blessed One was traveling through the region, and the deer and the hunters all saw the Blessed One from a distance. Upon seeing him they experienced a surge of joy toward the Blessed One. In their joy the hunters approached the Blessed One, and upon their arrival they touched their heads to his feet and sat before him to listen to the Dharma.

The Blessed One directly apprehended their thoughts, habitual tendencies, temperaments, capacities, and natures, [F.61.b] taught them the Dharma accordingly, and the hunters manifested the resultant state of stream entry right where they sat. After they saw the truths, they requested the Blessed One, “Lord, if permitted we wish to go forth in the Dharma and Vinaya so well spoken, complete our novitiates, and achieve full ordination. In the presence of the Blessed One, we too wish to practice the holy life.”

With the words “Come, join me, monks!” the Blessed One led them to go forth as novices, conferred on them full ordination, and instructed them. They cast away all afflictive emotions through diligence, practice, and effort, and manifested arhatship.

Then, filled with joy at the thought of the Blessed One, the deer died, transmigrated, and took rebirth among the gods.

Now when young gods and goddesses are born they possess three different types of innate knowledge. They know (1) whence they have died and transmigrated, (2) where they have been born, and (3) why they have taken birth there.

They saw that when they had died as animals, filled with joy at the thought of the Blessed One, they had transmigrated and taken rebirth as gods. Thereupon they thought, “It’s been a whole day since we went to see the Blessed One. This isn’t proper of us. Not a day should pass without our seeing the Blessed One.”

So the young gods who formerly were animals decorated themselves with earrings, garlands, and strings of precious stones, put on crowns decorated with various types of precious jewels, and perfumed their bodies with saffron, tamala, spṛka, and other herbs. That night they filled the front of their long shirts with divine blue lotus, lotus, white water lily, white lotus, and mandārava flowers, and they approached the Blessed One, scattered the divine flowers over the Blessed One, [F.62.a] touched their heads to his feet, and sat before him to listen to the Dharma. The Blessed One taught them the Dharma particularly suited to them, and upon hearing the Dharma they saw the truths. Having seen the truths, they went back to where they belonged.

Having noticed the great rays of light spreading forth from the garden of Prince Jeta, the monks inquired of the Blessed One, “Blessed One, what was this? Last night, did Sahāṃpati Brahmā, or Śakra, King of the Gods‍—or perhaps the four great kings, or some other young god of great miracles and great power‍—come to offer respect to the Blessed One?”

“Monks,” the Blessed One explained, “last night it was neither Sahāṃpati Brahmā, nor Śakra, King of the Gods, nor the four great kings who came to see me, nor some other young god of great miracles and great power. Monks, did you see the five hundred deer shot and killed with arrows in that deep hollow of the forest?”

“Yes, Blessed One, we saw them,” they replied.

“They died filled with joy at the thought of me, transmigrated, and took rebirth among the gods,” said the Blessed One. “As gods they came to see me and I taught them the Dharma. After they had heard the Dharma from me they saw the truths, and having seen the truths they went back to where they belonged.”

The monks inquired of the Blessed One, “Lord, what actions did the hunters take that ripened into their births as persons of low class? What actions did the deer take that ripened into their births as deer, and that they pleased the Blessed One and did not displease him?”

“All of them went forth in the teaching of the totally and completely awakened Buddha Kāśyapa,” the Blessed One explained. [F.62.b] “As monks they were nothing but quarrelsome, and lacking discernment they called many other monks low class. Others among them called them animals. Those who called them animals took rebirth as animals. Those who called them low class were born as persons of low class. After that they practiced pure conduct all their lives, their faculties ripened, and now they have been liberated.”

Once, as the Blessed One was traveling through the countryside with a saṅgha of 1,250 monks, as well as with five hundred merchants and five hundred beggars, they cleared a path in the forest. After the Blessed One had passed through the forest, a great fire began to blaze there, terrifying many. They shouted, “We’re as good as burned! There’s no way we’ll survive!”

The Blessed One saw that many had become terrified, and he approached the travelers and spoke in verse, saying:

No sooner had the Blessed One spoken these words than the fire subsided. [F.63.a] The merchants felt a surge of joy toward the Blessed One, and in their joy they sat before the Blessed One to listen to the Dharma.

The Blessed One taught them the Dharma perfectly suited to them, and among the assembled some generated heat. Some generated the peak, or generated the patience in accord with the truths, or generated the highest worldly dharma, or generated the attainment of seeing. Some manifested the resultant state of stream entry. Some manifested the resultant state of once-return. Some manifested the resultant state of non-return. Some went forth and manifested arhatship. Some sowed the seeds to become universal monarchs, some to become great universal monarchs, some to become Indra, some to become Brahmā, some for the enlightenment of the listeners, some for the enlightenment of the solitary buddhas, and some for unexcelled, total, and complete enlightenment. Among the assembled, most found themselves drawn to the Buddha, intent on the Dharma, and favoring the Saṅgha.

“Lord,” the monks requested of the Blessed One, “tell us why the Blessed One saved many from perishing in the fire and established them in the unsurpassed, supreme welfare of nirvāṇa.”

“Not only now,” the Blessed One explained, “but in times past as well and in the same way, I saved many animals from perishing in a fire and delivered them to safety. Listen well!

“Monks, in times gone by, in a certain forest there lived a great number of birds. In that forest two dry sticks scraped against one another and a fire arose. Those birds [F.63.b] that were able to, fled. Their eggs, and those birds that were not able to flee, were left behind.

“At that time there was a bodhisattva who had taken birth as a partridge, and from a distance the bodhisattva saw the approach of the blazing fire. He felt compassion for those living beings and thought, ‘If I make no effort to deliver these beings as they face suffering, how can I lead them from saṃsāra?’ So the bodhisattva wet his wings with water, and as he circled in the sky above the great fire, he shook his wings and said in verse:

“Then Śakra, King of the Gods, saw that the bodhisattva was disheartened and remained there for the benefit of beings. When he saw this he thought, ‘This is the bodhisattva of our own fortunate eon, who is disheartened and remains there for the benefit of beings. I will help him!’ Then Śakra, King of the Gods, let fall a great rain to quell the fire, and rescued all the beings from the threat of fire.

“O monks, what do you think? I am the one who was the partridge then and lived the life of a bodhisattva. Those who were the beings of the forest then are none other than these many persons. At that time I rescued them from the threat of fire and delivered them to safety. Now as well I have rescued them from the threat of fire [F.64.a] and established them in the unsurpassed, supreme welfare of nirvāṇa.

“They also went forth in the teaching of the totally and completely awakened Buddha Kāśyapa. Some became monks. Some became lay vow holders. After practicing pure conduct all their lives then, their faculties ripened, and now they have been liberated.”

When197 the Blessed One was in Rājagṛha, there lived a certain householder named Dhanika. He was prosperous and wealthy, a person of vast and magnificent means, endowed with the wealth of Vaiśravaṇa‍—with wealth to rival Vaiśravaṇa’s.

When the time came for him to marry he took a wife, and as they enjoyed themselves and coupled, one day his wife conceived. After nine or ten months had passed, she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful, with glowing, golden skin and a well-rounded head, long arms, a broad brow, a fine and prominent nose, and eyebrows that met.

When the great crowd of people saw him just after he was born he was beautiful. At the elaborate feast celebrating his birth they asked, “What name should we give this child?” and they named him, saying, “Since when the great crowd of people saw him just after his birth he was beautiful, his name will be Sudarśana.” They reared young Sudarśana on milk, yogurt, butter, ghee, and milk solids, and his fame spread throughout Rājagṛha.

After the Blessed One achieved unexcelled wisdom he began to act for the benefit of those to be tamed and came to Rājagṛha. He stayed in Bamboo Grove, [F.64.b] where he inspired thousands to go for refuge and take the fundamental precepts. From time to time, group after group and elder after elder, one joyful group after another, gathered and went to see the Blessed One. No one came to see young Sudarśana anymore, so one day he asked his parents, “Why is it that many people came to see me before, but no one comes to see me now?”

“Now they go to see the Blessed One,” they replied.

“Who is this Blessed One?” asked the young man.

His parents praised the Blessed One, and as soon as he heard this, he was filled with wonder and thought, “How could he be more pleasing to the eye than I?” Then he said to his parents, “Mother, Father, I wish to go see the Blessed One.”

“Child, we’ll go with you,” his parents replied.

The parents took their child to Bamboo Grove, where the child saw the Blessed Buddha from a distance. His body, graced and resplendent with the thirty-two signs of a great person, looked like it was on fire, like flames stoked with ghee, like a lamp set in a golden vessel, and like a pillar adorned with all manner of jewels. He was immaculate, clear-minded, and pure of heart. When he saw the Blessed Buddha the sight of him filled him with supreme joy, and he believed himself to be looking at his father.

He cried out, “Father! Father!” and approached the Blessed One. Upon his arrival he touched his head to the feet of the Blessed One, and, believing the Blessed One to be his father, sat at the Blessed One’s feet. His parents likewise touched their heads to the feet of the Blessed One and sat before him to listen to the Dharma. [F.65.a] The Blessed One taught them the Dharma particularly suited to their condition, then sat without speaking.

Knowing that the Blessed One had completed his discourse, the householder Dhanika and his wife then took their son by the hand and prepared to depart, saying, “We are going to go now.” But the young man could not be parted from the Blessed One.

His parents thought, “We can get him home by inviting the Blessed One to our house.” They bowed toward the Blessed One with palms pressed together and requested the Blessed One, “Please permit us to invite the Blessed One to take a meal at our house for seven days,” and the Blessed One assented by his silence.

Understanding that by his silence the Blessed One had given his assent, the householder said to his wife, “Sweet one, go and prepare food for the Blessed One. The boy and I shall stay with the Blessed One here.” The householder and his child slept that night in Bamboo Grove.198 After preparing many good, wholesome foods that night, in the morning the woman rose, prepared seats, filled the water pots, and set them out. Then she sent a message to the Blessed One reminding him it was time for the midday meal: “Lord, the midday meal is upon us. Know that the time has come, Blessed One, and your presence is requested.”

In the morning the Blessed One donned his lower garment and Dharma robes, and, carrying his alms bowl, he set out surrounded and escorted by an assembly of monks. They arrived at the householders’ reception room, where the Blessed One took his place on the seat prepared for him amid the saṅgha of monks. [F.65.b] Once the householder knew that the Buddha and the rest of the saṅgha of monks were comfortably seated, by his own hand he contented them with many good, wholesome foods, proffering all that they wished. Once he knew that the Blessed One had finished eating and that his bowl had been taken away and his hands washed, he brought in a very low seat and sat before the Blessed One and his suite of attendants to listen to the Dharma.

The Blessed One directly apprehended their thoughts, habitual tendencies, temperaments, capacities, and natures, and taught them the Dharma accordingly. Hearing it, the householder and his retinue destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where they sat.

After seeing the truths, the child asked for his parents’ permission, then bowed toward the Blessed One with palms pressed together and requested, “Lord, if permitted I wish to go forth in the Dharma and Vinaya so well spoken, complete my novitiate, and achieve full ordination. In the presence of the Blessed One, I too wish to practice the holy life.”

With the words “Come, join me, monk! Practice the holy life,” the Blessed One led him to go forth as a novice, conferred on him full ordination, and instructed him. Casting away all afflictive emotions through diligence, practice, and effort, he manifested arhatship. As an arhat, free from the attachments of the three realms, his mind regarded gold no differently than filth, and the palms of his hands as like space itself. He became cool like wet sandalwood. His insight crushed ignorance like an eggshell. He achieved the insights, superknowledges, and discriminations. He had no regard for worldly profit, passion, or acclaim. His state was such that Indra, [F.66.a] Upendra, and the other gods worshiped and venerated him and addressed him with respect.

The monks remarked to the Blessed One, “Lord, thousands of children have seen the Blessed One, but never has anyone encountered him quite like that.”

“Monks,” the Blessed One explained, “for five hundred lifetimes this young man was my child. It was on the basis of these habitual tendencies that he encountered me so.”

“Lord,” they inquired, “what action did the young man take that ripened into his birth into a family of great means, prosperity, and wealth; that he was well proportioned, pleasing to the eye, and beautiful; and that he pleased the Blessed One, did not displease him, went forth in the doctrine of the Blessed One, cast away all afflictive emotions, and manifested arhatship?”

“It came about by the power of his prayers,” the Blessed One replied.

“Lord, where did he make these prayers?”

“Monks,” the Blessed One recounted, “in times past, in this fortunate eon, when people lived as long as forty thousand years, and the totally and completely awakened buddha possessed of insight and perfect conduct, the sugata, the knower of the world, the tamer of persons, the charioteer, the unsurpassed one, the teacher of humans and gods, the blessed buddha known as Krakucchanda was in the world, the totally and the completely awakened Buddha Krakucchanda achieved unexcelled wisdom and then traveled to the royal palace known as Śobhāvatī.

At that time, King Śobha had built a monastery for the totally and completely awakened Buddha Krakucchanda that was complete in every respect, and offered it to the totally and completely awakened Buddha Krakucchanda. [F.66.b]

It was King Śobha’s custom to go to the monastery every day with a suite of attendants and sweep. One day as King Śobha was headed to the monastery, some work came up, so the king instructed his eldest son, “Go and sweep the monastery today,” and departed. As the prince and the suite of attendants went to sweep the monastery, the totally and completely awakened Buddha Krakucchanda performed a miracle so that no matter what he did, the prince would not be able to finish sweeping the monastery before nightfall and would bed down there for the night.

As he was bedding down for the night, the prince saw miraculous displays performed by the monks, and he saw that Śakra and Brahmā and the rest had come. As soon as he saw them he experienced a surge of joy toward the Blessed One, and began putting great effort into serving the monks there in the monastery.

He no longer wished to return to the city, so he remained there and served the monks for five thousand years. He progressed in meditative stabilization on love, went for refuge, and maintained the fundamental precepts all his life. At the time of his death he prayed, ‘By this root of virtue, wherever I am born, may I be well proportioned, pleasing to the eye, and beautiful. May I please and not displease a teacher just like this one. Going forth in his doctrine alone may I cast away all afflictive emotions, and manifest arhatship.’

“O monks, what do you think? The one who was the prince then is none other than this young man. The act of serving the saṅgha of disciples of the totally and completely awakened Buddha Krakucchanda [F.67.a] and saying that prayer at the time of his death ripened such that wherever he was born, it was into a family of great means, prosperity, and wealth.

“So it is, monks, now that I myself have become the very equal of the totally and completely awakened Buddha Krakucchanda‍—equal in strength, equal in deeds, and equal in skillful means‍—that he has pleased me, not displeased me, gone forth in my very doctrine, cast away all afflictive emotions, and manifested arhatship.

“The act of contemplating love ripened such that wherever he was born, he was well proportioned, pleasing to the eye, and beautiful.

“He also went forth in the teaching of the totally and completely awakened Buddha Kāśyapa. After practicing pure conduct all his life then, his faculties ripened, and now he has been liberated.”

When the Blessed One was in Śrāvastī, some five hundred bandits menacingly dwelt in a certain thicket of sāl trees on the border of Śrāvastī and Rājagṛha. Their presence there meant that a great many people were killed.

One day after many travelers had been robbed, the merchants approached King Prasenajit to inform him, and King Prasenajit’s son, Prince Videha, mustered199 the four divisions of his army. They went and captured the five hundred bandits alive and brought them before King Prasenajit. He handed the five hundred bandits over to his executioners to be killed, and they led them away to the execution grounds.

The blessed buddhas, teachers of the one path to be traversed, with mastery over wisdom and the two types of knowable objects, in command of the three kinds of sterling equanimity, fearless by means of the fourfold fearlessness, [F.67.b] freed from migration through the five destinies, keen in the six sense bases, practiced in the seven limbs of enlightenment, focused on the eight liberations, absorbed in the nine successive meditative absorptions, possessing all ten of the ten powers, whose proclamations are the great roaring of a perfect lion, by nature regard the world with their buddha eyes six times throughout the day and night‍—three times by day and three times by night.

These are their thoughts as they look out in wisdom: “Who is in decline? Who will flourish? Who is destitute? Who is in a dreadful state? Who is being harmed? Who is destitute, in a dreadful state, and being harmed? Who is veering toward the lower realms? Who is descending through the lower realms? Who has descended to the lower realms? Whom shall I pull up from the lower realms, and establish in the resultant state of heaven and liberation? Whom, mired in misdeeds, shall I lift up by the hand? Whom, lacking the seven jewels of the noble ones, shall I lead to command of the seven jewels of the noble ones? Whom, not having produced roots of virtue, shall I lead to produce them? Whom, having already produced roots of virtue, shall I lead to ripen their roots of virtue? Whom, having already ripened their roots of virtue, shall I slice open with the blade of wisdom? For whom shall I cause this world, adorned with a buddha’s presence, to be fruitful?”

The Blessed One knew that the time had come to tame the five hundred bandits, so he disappeared from the garden of Prince Jeta and traveled to the royal court, where King Prasenajit saw the Blessed One from a distance. He approached the Blessed One, and upon his arrival he touched his head to the Blessed One’s feet and asked him, [F.68.a] “Blessed One, why have you come?”

“Great King,” the Blessed One replied, “do not slay these five hundred noble children. Release them instead.”

“If they go forth,” replied the king, “I shall release them.” King Prasenajit brought out the five hundred bandits and presented them to the Buddha. The Blessed One led them to the garden of Prince Jeta and led them to go forth as novices, conferred on them full ordination, and instructed them. They cast away all afflictive emotions through diligence, practice, and effort, and manifested arhatship.

“Lord,” the monks requested the Blessed One, “tell us why you saved the precious lives of the five hundred bandits and established them in the unsurpassed, supreme welfare of nirvāṇa.”

“Not only now,” the Blessed One explained, “but in times past as well, and in the same way, I saved the lives of all five hundred of these children of good lineage, and placed them in the four meditative states and the five superknowledges. Listen well!

“Monks, it took place in times gone by, during King Mahendrasena’s reign in Videha. One day the king arrayed the four divisions of his army, and as they set out to hunt deer, his five hundred ministers, who wished to harm to the king, thought, ‘Now the king is in our hands. We should kill him while he’s still here.’

“Now, worldly people are surrounded by both enemies and friends.200 So it was that someone sent word to the king, and no sooner had King Mahendrasena heard about it than he handed over all five hundred ministers to be killed. The executioners led them away. They entered the forest, and as the king ordered, ‘Kill them now!’ [F.68.b] a certain sage who was living in the forest convinced him to release all five hundred ministers instead. The sage then led them to a place devoted to austerities. After they went forth before him, they generated the four meditative states and the five superknowledges.

“O monks, what do you think? I am the one who was that sage then, and lived the life of a bodhisattva. Those who were the five hundred ministers are none other than these five hundred noble children. At that time I delivered them from being killed, saved their precious lives, and placed them in the four meditative states and the five superknowledges. Now as well I have saved their precious lives and established them in the unsurpassed, supreme welfare of nirvāṇa.

“They also went forth in the teaching of the totally and completely awakened Buddha Kāśyapa. After practicing pure conduct all their lives then, their faculties ripened, and now they have been liberated.”

When the Blessed One was in Rājagṛha, a thousand piśācas were living at the border between Śrāvastī and Rājagṛha. They cut off all passage and killed many in the countries of Magadha and Kośala.

King Prasenajit dispatched an envoy to King Bimbisāra, asking him, “Did you know that there are a thousand piśācas living at the border between Śrāvastī and Rājagṛha, and that they are doing great harm to our two countries by staying there? Since the Blessed One is residing in your kingdom, it would be appropriate for you to make a request of the Blessed One regarding these piśācas.”

No sooner did King Bimbisāra hear this than he went to see the Blessed One. Upon his arrival he touched his head to the Blessed One’s feet [F.69.a] and took a seat at one side. Once King Bimbisāra had taken a seat at one side, the Blessed One instructed, encouraged, inspired, and delighted him with a discourse on the Dharma. Once he had instructed, encouraged, inspired, and delighted him with many discourses on the Dharma, the Blessed One then sat without speaking.

Knowing that the Blessed One had completed his discourse, King Bimbisāra rose from his seat, drew down the right shoulder of his upper garment, bowed toward the Blessed One with palms pressed together, and said to the Blessed One, “Lord, the Blessed One has tamed vicious nāgas like Nanda, Upananda, and others besides. You have tamed the vicious yakṣa lord Aṭavika, and others besides. Now at the border between the countries of Magadha and Kośala there lives a great horde of piśācas, and by staying there they are doing harm to many. Blessed One, out of compassion for the horde of piśācas, please tame them.” The Blessed One assented to King Bimbisāra by his silence. Understanding that by his silence the Blessed One had given his assent, King Bimbisāra touched his head to the Blessed One’s feet and took leave of him.

The Blessed One saw that the time had come to tame the piśācas so he disappeared from Rājagṛha and traveled to the sāl forest, close to where the piśācas were. The piśācas saw the Blessed Buddha from a distance, and upon seeing him they took on a hideous appearance and charged at the Blessed One with great force. [F.69.b]

The Blessed One had a thought about the world: “It would be good for the great king Vaiśravaṇa to come see me with the yakṣa Maheśākhya!” No sooner had the Blessed One had this thought than the great king Vaiśravaṇa and the yakṣa Maheśākhya came to see the Blessed One. Upon their arrival they touched their heads to the Blessed One’s feet and took a seat at one side.

The horde of piśācas, terrified that the great king Vaiśravaṇa and the yakṣa Maheśākhya would do them harm, began to run all about. The Blessed One emanated flames all about them in order to tame them. The piśācas saw there were great flames all about them and that they could not run away, and that it was only peaceful at the feet of the Blessed One. In search of refuge they went to the Blessed One and upon their arrival sat in a circle around him.

“My friends,” the Blessed One said to the piśācas, “you have taken birth in the lower realms, as piśācas, because of your past sins and nonvirtuous actions. Even now you are doing harm to many. When you die and transmigrate, what will be the state of your rebirth? Where will you go?”

“What advice can you grant us?” they asked.

“From this day forth,” the Blessed One instructed them, “give up sinful actions, go for refuge, and maintain the fundamental precepts.”

“As you wish, Blessed One,” the piśācas replied. Then the piśācas went for refuge, took the fundamental precepts, and gave up sinful actions.

The Blessed One taught them the Dharma that was appropriate for them, [F.70.a] then disappeared from the sāl forest and traveled to Bamboo Grove. The piśācas remained on the unexcelled path, and they gave water to those who were traveling by, and gave them food as well. To those who had lost their way, they showed the way. The people of Kāśi and Kośala were filled with wonder and exclaimed, “The Blessed One tames those who are difficult to tame!”

“Lord,” the monks requested the Blessed Buddha, “tell us why the Blessed One has tamed even these demons, leading them to go for refuge and take the fundamental precepts so they would be of benefit to many!”

“Not only now,” the Blessed One explained, “but in times past as well, and in the same way, I turned them away from sinful actions and set them on the path of the ten virtuous actions. Listen well!

“Monks, in times gone by a great horde of piśācas lived in this very place for a long time. By living there, they brought ruin upon the people of the countries of Kāśi and Kośala.

“There was a certain sage living in a place devoted to austerities near the city of Rājagṛha, and after many people had asked the sage to tame the piśācas, the sage tamed the piśācas and set them on the path of the ten virtuous actions.

“O monks, what do you think? I am the one who was that sage then, and lived the life of a bodhisattva. Those who were that horde of piśācas are none other than these piśācas. At that time I set them on the path of the ten virtuous actions. Now as well I have turned them away from sinful actions and set them on the path of the ten virtuous actions.” [B33] [F.70.b]

When the Blessed One was in Rājagṛha, in Vaiśālī there lived a certain archery master named Head of Indra who knew everything there was to know about archery. He trained five hundred Licchavis in archery, and they mastered it and became very powerful.

One day a disagreement arose between the people of Rājagṛha and Vaiśālī, and the people of Rājagṛha arrayed the four divisions of their army and advanced on Vaiśālī to wage war. Master archer Head of Indra heard that Rājagṛha was advancing on them to wage war, and when he heard this he set out with a retinue of five hundred and advanced on the Rājagṛha army to wage war.

As they advanced they massacred many, and the Rājagṛha soldiers fled. Many people of Rājagṛha were slaughtered as they advanced again not twice or thrice but five times. Soon word spread that master archer Head of Indra had shot five thousand men with arrows and killed them all.

So it was that one day the people of Rājagṛha implored the Blessed One, “Lord, Head of Indra is an adversary to those without adversaries, a rival to those without rivals. Lord, he has killed some five thousand men. Blessed One, out of compassion, please tame Head of Indra.” The Blessed One assented to the people of Rājagṛha by his silence. Understanding that by his silence the Blessed One had given his assent, the inhabitants of Rājagṛha then took leave of the Blessed One.

The Blessed One disappeared from Rājagṛha and traveled to Vaiśālī, [F.71.a] where he performed a miracle so that Head of Indra simply did not know archery anymore. This confused him, and he thought, “What’s wrong with me?”201 Then he heard that the Blessed One, who had been living in Rājagṛha, had come to Vaiśālī, and he thought, “Since the Blessed One is omniscient and all-seeing, he will be able to directly apprehend why I do not know archery anymore.” So he went to see the Blessed One. Upon his arrival he touched his head to the Blessed One’s feet and sat before him to listen to the Dharma.

The Blessed One directly apprehended his thoughts, habitual tendencies, temperament, capacity, and nature, and taught him the Dharma accordingly. When he heard it, Head of Indra destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where he sat.

After he saw the truths, he rose from his seat, drew down the right shoulder of his upper garment, bowed toward the Blessed One with palms pressed together, and requested, “Blessed One, if permitted I wish to go forth in the Dharma and Vinaya so well spoken, complete my novitiate, and achieve full ordination. In the presence of the Blessed One, I too wish to practice the holy life.”

“Head of Indra,” the Blessed One told him, “go announce this to your students. After that it will be easy for you to go forth, complete your novitiate, and achieve full ordination.”

“As you wish, Blessed One,” he replied.

He took leave of the Blessed One and went to Vaiśālī, where he taught the five hundred Licchavis the Dharma in such a way that they too wished to go forth no matter what. [F.71.b] They then asked for their parents’ permission and went with Head of Indra to see the Blessed One. When they arrived they touched their heads to the Blessed One’s feet and sat before him to listen to the Dharma.

The Blessed One directly apprehended their thoughts, habitual tendencies, temperaments, capacities, and natures, and taught them the Dharma accordingly. Hearing it, they destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where they sat.

After they saw the truths, they rose from their seats, drew down the right shoulder of their upper garments, bowed toward the Blessed One with palms pressed together, and also requested the Blessed One, “Lord, if permitted we wish to go forth in the Dharma and Vinaya so well spoken, complete our novitiates, and achieve full ordination. In the presence of the Blessed One, we too wish to practice the holy life.”

With the words “Come, join me, monks!” the Blessed One led them to go forth as novices, conferred on them full ordination, and instructed them. Casting away all afflictive emotions through diligence, practice, and effort, they manifested arhatship.

“Lord,” the monks inquired of the Blessed Buddha, “tell us why the five hundred Licchavis entrusted themselves to Head of Indra, went forth in the doctrine of the Blessed One, cast away all afflictive emotions, and manifested arhatship.”

“Not only now,” the Blessed One explained, “but in times past as well, and in the same way, I turned Head of Indra and the five hundred Licchavis away from sinful actions and set them on the path of the ten virtuous actions. [F.72.a]

“Monks, in times gone by, King Mahendra reigned in the city of Potalaka. One day the royal queen conceived, and after nine or ten months had passed, she gave birth to a child who was well proportioned, pleasing to the eye, and beautiful, with glowing, golden skin and a well-rounded head, long arms, a broad brow, a fine and prominent nose, and eyebrows that met. At the elaborate feast celebrating his birth they asked, ‘What name should we give this child?’ and they named him, saying, ‘Since this is Mahendra’s child, his name will be Mahendrasena.’

“They reared young Mahendrasena on milk, yogurt, butter, ghee, and milk solids. As he grew up, they made him study letters, and trained him in all the different fields of craft and skill in which duly consecrated rulers of the royal caste train, such as how to ride an elephant, how to ride horseback, how to wield a weapon, and how to shoot an arrow, advance, retreat, wage war, grasp with an iron hook, wield a lasso, shoot a spear, throw a single-pointed vajra, throw other single-pointed weapons, and throw a disk; how to cut, cleave, grapple and hold, employ footwork, guard one’s head, strike from a distance, and strike at the noise of an unseen enemy; and how to target the vital points, take infallible aim, and maximize damage. By the time he had been educated in all of these, he was learned in the five areas of knowledge.

“He came to see that his father and the five hundred ministers ruled both righteously and unrighteously, and he thought, ‘I will give up the kingdom and go to live in a forest devoted to austerities.’ Reflecting in this way, he asked for his parents’ permission and went to live in the forest.

“One day his [F.72.b] father died. Upon his death the neighboring kings began to do harm to the country, and the ministers thought, ‘The neighboring kings do us such harm because we have no lord. We must summon the prince so that he can assume the throne.’ With this in mind the chief minister went to see the prince and said to him, ‘Lord, your father has passed away. Please come and assume your father’s kingdom.’

“ ‘If you adopt the path of the ten virtuous actions, then I shall return,’ he replied. With that he led the chief minister to adopt the path of the ten virtuous actions. The chief minister then set all five hundred ministers on the path of the ten virtuous actions, and afterward they summoned the prince and set him on the throne. By returning there, he set all the country’s many inhabitants on the path of the ten virtuous actions.

“O monks, what do you think? I am the one who was that king then, and lived the life of a bodhisattva. The one who was that chief minister then is none other than Head of Indra. Those who were his ministers then are none other than the five hundred Licchavis. At that time the five hundred ministers entrusted themselves to Head of Indra, and I turned them away from sinful actions and set them on the path of the ten virtuous actions. Now as well they have entrusted themselves to Head of Indra, and I have turned them away from sinful actions and established them in the unsurpassed, supreme welfare of nirvāṇa.

“They also went forth in the teaching of the totally and completely awakened Buddha Kāśyapa. After practicing pure conduct all their lives then, their faculties ripened, and now they have been liberated.”