The Precious Discourse on the Blessed One’s Extensive Wisdom That Leads to Infinite Certainty
The Past Causes of Knowledge

42Venerable Mahā­maudgalyāyana then addressed the Blessed One. “From the Thus-Gone One’s correct knowledge of the ripening of beings’ karma, up to the Blessed One’s great miraculous powers and right up to the Blessed One’s great majesty‍—all of these qualities are truly amazing. Blessed One, what action was it whose ripening led the Blessed One to attain the knowledge of what is possible? Blessed One, please consider all beings kindly and grant a reply. When the bodhisattva great beings hear what the Blessed One declares, they will take joy, pleasure, and delight in carrying out the practices of unexcelled and perfect awakening. Then they will engage in such practices.”

The Blessed One said to venerable Mahā­maudgalyāyana, “Excellent, Maudgalyāyana, excellent. [F.132.a] Maudgalyāyana, your intention in asking this question to the Blessed One is to help many beings, to bring about many beings’ welfare, and because you care for beings. You asked in order to help, benefit, and bring about the well-being of multitudes of beings. It is excellent that you had the thought to ask this question to the Thus-Gone One. Maudgalyāyana, listen well then, and take to heart what I am about to say.”

“Of course,” venerable Mahā­maudgalyāyana replied to the Blessed One. He listened attentively to the Blessed One, who proceeded: “Maudgalyāyana, when in the past I was engaged in the practice of a bodhisattva, in order to know what is possible, I served and asked questions to countless thus-gone ones. You should understand, Maudgalyāyana, the amount of roots of virtue I created in doing so, through the following story.

“Long ago, Maudgalyāyana, in the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Flower Bearer; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a blessed buddha. This thus-gone, worthy, perfect buddha called Flower Bearer had a community of nine hundred sixty million hearers. At that time there was a brahmin named Blue Lotus Eyes, who was similar to a great sal tree. He offered a monastery to the blessed thus-gone Flower Bearer and his community of hearers. While doing so, he made an aspiration: ‘By the root of virtue from having provided a dwelling for the Blessed One and his community of hearers, O Blessed One, may I gain knowledge of what is possible.’

“The thus-gone Flower Bearer then showed his approval to me, saying, ‘Excellent. Excellent, Blue Lotus Eyes. By this root of virtue, Blue Lotus Eyes, [F.132.b] in the future you will gain knowledge of what is possible.’ And so it was through that root of virtue that I achieved knowledge of what is possible.”

The Blessed One then spoke this verse:

“When I had created this root of virtue, I then formed the resolve: ‘I rejoice in the merit of all beings in the worlds throughout the ten directions who have brought about the roots of virtue for the knowledge of what is possible; I dedicate the merit from this act of rejoicing as well toward unexcelled and perfect awakening.’ It was due to that root of virtue that I came to gain knowledge of the origin as related to knowledge of what is possible.”

The Blessed One then proceeded to utter these verses:

“I constantly and continuously rejoiced in what roots of virtue had been formed, without any attachment to the three realms in my mind. By the root of virtue of having no doubt about their ripening, I realized the knowledge of cessation as related to knowledge of what is possible. I did not reach such realization by being lazy; I was diligent on this path. Through such roots of virtue I realized the knowledge of the path that leads to cessation as related to knowledge of what is possible.”

The Blessed One then proceeded to utter these verses:

“Maudgalyāyana, I also created an unfathomable amount of roots of virtue for the purpose of knowledge of what is impossible. [F.133.a] Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone named Non-Abiding Action. The thus-gone Non-Abiding Action had a gathering of sixty-eight thousand hearers. At that time there was a householder named Listening Practice, who supplied the thus-gone Non-Abiding Action with all his belongings and then made the prayer: ‘By this root of virtue, may I achieve the non-abiding Dharma.’ At the same time, he did not form any aspirations to gain any wealth thereby. Because of forming such roots of virtue, I have now fully overcome the basis for further existence, transmigration, death, or rebirth. It is due to this root of virtue that I realized knowledge of what is impossible.”

The Blessed One then proceeded to utter this verse:

“I brought countless sentient beings to knowledge of what is impossible, thereby creating roots of virtue; I then rejoiced in those roots of virtue. Due to those roots of virtue I accomplished knowledge of the origin as related to knowledge of what is impossible. Moreover, I dedicated those roots of virtue exclusively toward unexcelled and perfect awakening, and never toward manifesting aggregates. It was through those roots of virtue that I accomplished knowledge of cessation as related to knowledge of what is impossible.

“I also created countless roots of virtue toward the purpose of achieving knowledge of the path. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone named Extractor of Thorns, with a full hundred thousand hearers. At that time there was a brahmin, who was similar to a great sal tree, named Indradatta. [F.133.b] He supplied the thus-gone Extractor of Thorns as well as his community of hearers with all their necessities for ten thousand years. Maudgalyāyana, in case you may think that at that time Indradatta, the brahmin similar to a great sal tree, was anyone else, do not think so. Because in those days I was Indradatta, the brahmin similar to a great sal tree. Therefore, Mahā­maudgalyāyana, bodhisattvas who seek knowledge of the path that leads to cessation as related to knowledge of what is impossible should create virtue, and then conscientiously dedicate it toward knowledge of the path that leads to cessation as related to knowledge of what is impossible.

“Maudgalyāyana, when the Thus-Gone One was training in the practices of a bodhisattva in the past, I made use of the higher training in discipline‍—applying it and training in it to a great extent. As the karma from doing so ripened, my lifespan became stable, my body came to possess the major marks of a great being, my hands became superb, and I gained the minor marks as well. In addition, I gained the knowledge of what is impossible. I caused numerous beings to uphold the application of the higher training in discipline, and then by those roots of virtue, I gained knowledge of the origin as related to knowledge of what is impossible. [B13]

“If I may extol my application of the higher training in discipline, it is due to the ripening of the karma associated with it that I gained knowledge of cessation as related to knowledge of what is impossible. I also inspired numerous multitudes of beings to genuinely apply the higher training in discipline as well. It is due to the ripening of the karma associated with that that I gained knowledge of the path that leads to cessation as related to knowledge of what is impossible. Thus I realized the state of being utterly dependable. Maudgalyāyana, I have never broken the promises I made in the past when I was in training as a bodhisattva‍—I followed through with my promises exactly as I made them.

“Long ago, Maudgalyāyana, long before even the distant past there was a patron-king named Śrīgarbha, who reigned over numerous regions, which were under the single umbrella of his command. [F.134.a] He was true to his promises and never went against them. At this time there was also a brahmin named Brahmadeva, who paid a visit to King Śrīgarbha and sang to him this verse:

“The brahmin was an ascetic, his body emaciated. He had blond hair and bared a set of revolting teeth. His eyes were like glass and looked hideous, and his hair was tied up in braids. Seeing him the king was shocked, scared, disgusted, and had goose bumps. He even fell into a state of panic, as he thought, ‘If I don’t give him my daughter, he’ll surely put a curse on me. Nonetheless, I have vowed to serve all sentient beings and shall not go against my word.’ His daughter, whose name was Jana­pada­kalyāṇī‍—‘Good Lady of the Land’‍—was beautiful and lovely and she bore all the special features of royalty. He continued to reflect, ‘I have vowed to fulfill the wishes of all sentient beings. Yet this ascetic is too ugly for my daughter, who is so ravishing. I would not be happy if he had her for himself, and therefore I must break my vow.’ He stayed for some time pondering this, absorbed in his thoughts. Eventually his daughter came to him and spoke this verse:

“When King Śrīgarbha heard what she said, he was pleased, [F.134.b] delighted, and overjoyed. Feeling joyful, elated, and happy, he offered his daughter Jana­pada­kalyāṇī to the brahmin. The brahmin then took the girl with him and departed. They had a son who also took a wife and had a son, and then took ordination. The root of virtue the king created in fulfilling the brahmin’s wishes led him to be reborn like an ascetic among the gods who make use of others’ emanations. When he had reached the end of the life span of the six classes of desire realm gods, he was again born as a human and attained all of the inalienable qualities. Maudgalyāyana, at that time King Śrīgarbha was none other than me; I was King Śrīgarbha then. Due to that root of virtue I achieved knowledge of what is impossible, never to be caught again in any of the nooses of evil.

“Therefore, Maudgalyāyana, when I was involved in the trainings of a bodhisattva, I led limitless sentient beings to adopt the roots of virtue. It was due to the roots of virtue from doing so that I achieved knowledge of the origin as related to knowledge of what is impossible. Without a doubt those roots of virtue came to ripen, and when the karma came to ripen I gained realization of the knowledge of cessation as related to knowledge of what is impossible, as well as the perfect major and minor marks. When I formed such roots of virtue, I also led others to such roots of virtue, and felt limitless joy in doing so. Due to the roots of virtue from having done so, I achieved knowledge of the path leading to cessation as related to knowledge of what is impossible. With such knowledge I can accurately discern, for both myself and others, the knowledge of the path that leads to cessation as related to knowledge of what is impossible.”

The Blessed One then proceeded to utter this verse:

“Maudgalyāyana, [F.135.a] when I, the Thus-Gone One, was training in the practices of a bodhisattva, I always maintained utter mindfulness. For a long time I dwelled by means of the faculty of mindfulness without speaking. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone named Fear-Proclaiming Master; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Fear-Proclaiming Master had as his principal attendant a monk named Pleasant. For six hundred million years he attended to the thus-gone Fear-Proclaiming Master and pleased him, never displeasing him. He memorized his teachings and never pursued his own interests. In that eon, in that buddha realm alone there were twelve thousand buddhas, and the monk Pleasant was the principal attendant to all of them. At some point later there was a thus-gone one named Achiever of the Strength of Power; the monk Pleasant was his principal attendant as well. By these roots of virtue he was reborn in the divine and human states.

“Maudgalyāyana, in case you may think that at that time the monk Pleasant was anyone else, do not think so. In those days the monk Pleasant was me. Due to those roots of virtue I achieved knowledge of the past, and also led many beings to take up knowledge of mindfulness. Moreover, I happily rejoiced in others’ roots of virtue, and the roots of virtue from doing so led me to achieve knowledge of the origin as related to knowledge of the past. I dedicated those roots of virtue and that knowledge by the very same knowledge, and due to the roots of virtue from having done so, actualized knowledge of cessation as related to knowledge of the past. Whatever methods I applied in practice, I inspired multitudes of beings toward knowledge of them. Due to the roots of virtue from having done so, I gained knowledge of the path leading to cessation as related to knowledge of the past.”

“Maudgalyāyana, in the past when I was training as a bodhisattva, I underwent many hardships in order to understand the future. [F.135.b] While doing so, I thought, ‘By facing these hardships may I in the future gain insight into unobscured wisdom.’ Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone one named Luminous Wisdom Lamp. The thus-gone Luminous Wisdom Lamp had a following of one hundred thousand hearers. Once when he was teaching his hearers on the topic of the future there was in the audience a monk named Always Diligent, who thought to himself, ‘How amazing! In the future may I attain insight into unobscured wisdom!’ With that thought in mind he tossed a large golden flower toward the thus-gone Luminous Wisdom Lamp, and made a prayer: ‘How amazing‍—in the future may this wisdom dawn in me!’ Due to that root of virtue I achieved knowledge of the future. Also due to that root of virtue I came to understand dependent origination. Furthermore, due to that root of virtue I achieved knowledge of the origin as related to knowledge of the future. In general, if the causes and conditions are present, one will accomplish knowledge of the origin as related to knowledge of the future, while such understanding will not come about if those causes are absent. Due to such roots of virtue, I achieved knowledge of cessation as related to knowledge of the future. With great delight I taught the bodhisattva great beings, and due to the roots of virtue from such gladness and utterly pure discipline, I achieved knowledge of the path leading to cessation as related to knowledge of the future.”

“Furthermore, Maudgalyāyana, I also created numerous roots of virtue in order to achieve knowledge of the present. Long ago in limitless cyclic existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Limitless Sight; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Once he was teaching on the topic of the present while surrounded and revered by a retinue numbering into the hundreds of thousands. [F.136.a] Among those present at the time was a brahmin named Buddhimat, who was similar to a great sal tree. The brahmin Buddhimat, who was similar to a great sal tree, heard the Blessed One teach the Dharma with unlimited eloquence on the topic of the present. Moreover, upon hearing it he felt unfathomable wonder at being in the Thus-Gone One’s presence, and thought to himself, ‘It is amazing how the Thus-Gone One teaches the Dharma with such unhindered eloquence on the topic of the present. How marvelous!’ Feeling such wonder to be in the Thus-Gone One’s presence, he tossed a flower made of a precious substance toward the Thus-Gone One and made a prayer: ‘How amazing! May I fully awaken to unsurpassed and perfect buddhahood, and thereby teach the Dharma to achieve such unhindered eloquence!’ Due to the ripening of that action, he did not fall into degeneration for eight hundred million eons. Maudgalyāyana, in case you may think that at that time the householder of the brahmin caste named Buddhimat, who was similar to a great sal tree, was anyone else, do not think so. In those days the householder of the brahmin caste name Buddhimat, similar to a great sal tree, was me. Due to that root of virtue I developed unhindered wisdom with regard to the present. I also inspired many beings toward knowledge of the present, thereby creating roots of virtue that led me to accomplish knowledge of the origin as related to knowledge of the present. Moreover, I actualized knowledge of the present and then taught it genuinely, so that many other beings actualized it as well. Due to the roots of virtue that came from that, I actualized the knowledge of cessation as related to knowledge of the present.

“In order to actualize the path that leads to cessation as related to knowledge of the present, when I was training as a bodhisattva, I served and asked questions to trillions of buddhas. [F.136.b] Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Limitless Vision; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Limitless Vision had a community of seven billion hearers. Once, in the midst of his community of hearers, he was teaching the Dharma on the topic of the path that leads to cessation as related to knowledge of the present, explaining, ‘You should understand how the present is through this path….’

“In the audience at that time was a man of the warrior caste, who was like a great sal tree, named Viśākhamitra, who addressed the blessed thus-gone Limitless Vision, saying, ‘Please, O Blessed One, I request to hear a Dharma teaching by the Blessed One particularly on the path‍—the path that leads to cessation as related to knowledge of the present, which treats the various intentions and afflictions that sentient beings are involved with.’

“The blessed thus-gone Limitless Vision replied to Viśākhamitra of the warrior caste, who was like a great sal tree, ‘Viśākhamitra, for a long time you have been immersed in the profound Dharma and the way of profound practice, and serving the buddhas of the past. It is excellent that you have asked about these profound points with the intention to help numerous beings, excellent indeed. Listen well then, Viśākhamitra, and keep what I am about to say in your heart.’

Viśākhamitra of the warrior caste, who was like a great sal tree, replied to the Blessed One, ‘Of course, of course!’ and he listened attentively as the Blessed One had directed.

“The Blessed One continued, ‘Viśākhamitra, the remedy for sentient beings involved in desire toward the physical form is uncleanliness. The remedy for sentient beings involved in desire toward sounds is the principle of impermanence. The remedy for sentient beings involved in desire toward scents is emptiness. [F.137.a] The remedy for sentient beings involved in desire toward tastes is the idea of the unpleasant. The remedy for sentient beings involved in desire toward textures is the idea of suffering. The remedy for sentient beings involved in desire toward objects of thought is the absence of identity. Viśākhamitra, here I have explained the remedies for beings no matter what they are involved with. Furthermore, Viśākhamitra, there is a path, and practice related to that path, that applies to all sentient beings, an indisputable medicine: that is to perceive all worlds with aversion. Viśākhamitra, the path on which all sentient beings have an indisputable practice, the foremost path of practice for all sentient beings, the path that leads to right abandonment, is the gateway to the liberation of absence of marks. Viśākhamitra, not mentally engaging with any marks is the path of indisputable practice for all sentient beings; it cuts away all fetters. Viśākhamitra, in order to achieve this knowledge, I served trillions of buddhas in the past. In doing so, I created roots of virtue, and due to those roots of virtue I achieved knowledge of the path that leads to cessation as related to knowledge of the present.’

“Maudgalyāyana, then Viśākhamitra of the warrior caste, who was like a great sal tree, tossed and scattered flowers made of every precious substance toward the blessed thus-gone Limitless Vision, and then prostrated his entire body to the Blessed One. Maudgalyāyana, in case you may think that at that time Viśākhamitra of the warrior caste, who was like a great sal tree, was anyone else, do not think so. In those days Viśākhamitra of the warrior caste, who was like a great sal tree, was me. Due to those roots of virtue, I truly realized the knowledge of the path that leads to cessation as related to knowledge of the present.”

The Blessed One then proceeded to utter these verses: [F.137.b]

“Therefore, Maudgalyāyana, bodhisattvas ought to have an inquisitive disposition. Maudgalyāyana, bodhisattvas with an inquisitive disposition swiftly and completely awaken to unsurpassed and perfect buddhahood.

“Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone one named Instructor; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. In his time, this world was sixty thousand leagues wide and perfectly square‍—it was exactly as wide as it was long. It was decorated with a beautifully emanated and extremely ornate checker design, covered entirely by a golden parasol, and entirely flat like the palm of a hand. In those times I was the king of the world, a devout Dharma king named Jayasena who had one thousand children. The eldest of these, named Prince Śāntamati, had served innumerable buddhas. He was familiar with all the teachings of bodhisattvas and was dedicated to emptiness. He was accepting of the profound teachings and dedicated to the vast. He did not dedicate himself to the lower teachings, and on the contrary disparaged them. His intellect was extremely refined.

“One day King Jayasena had the thought, ‘This prince is both smart and devout‍—I should help him fulfill his wishes.’ So he said, ‘Prince, what are your goals?’

“ ‘Father,’ he answered, ‘if you will be so kind, I would like to compare the teachings of learned mendicants and brahmins. I have doubts about the teachings, Father. If I could ask questions, I’d be able to overcome my doubts about the Dharma. I beseech you.’ [F.138.a]

“Hearing Prince Śāntamati’s words, King Jayasena proceeded to summon to his own gardens the learned mendicants and brahmins throughout the land who were suitably intelligent and who had impeccable conduct as well. Then Prince Śāntamati went to the gardens along with the learned mendicants and brahmins. All together, Prince Śāntamati staged a Dharma debate between the knowledgeable and discerning mendicants and brahmins. He first asked, ‘Noble ones, what is harmful in the world?’

“Some said, ‘Poverty is harmful in the world. Those beings afflicted with poverty are entirely dependent on something else, thinking it will bring them happiness.’ Others said, ‘Abuse is harmful in the world. Beings who are abused, wishing to be free from such abuse, are entirely dependent on something else.’ Some said, ‘To be without a voice is harmful in the world. Beings who cannot speak are entirely dependent on something else, thinking it will bring them happiness.’ Some said, ‘To lack intelligence is harmful in the world. Those who lack intelligence do whatever they can to gain intelligence, and thus are dependent on something else, thinking becoming intelligent will provide them with happiness.’ Some said, ‘Failure is harmful in the world. Beings who have not reached their goals are entirely dependent on something else, thinking it will help them overcome their lack of success.’ Others said, ‘Being apart from your loved ones is harmful in the world. Beings who are apart from their loved ones are entirely dependent on something else, thinking it will provide them with happiness.’ Some said, ‘Having no knowledge of craftsmanship is harmful in the world. Beings who lack knowledge of craftsmanship are entirely dependent on something else, thinking it will provide them with happiness.’ [F.138.b] Some said, ‘Lawlessness is harmful in the world. If the kingdom falls into disorder, everyone associated with the king will suffer.’

“Others said, ‘Mistreating the king brings suffering, and so does mistreating the royal ministers.’ Others said, ‘Disrespecting one’s wife is harmful. Quarrels within a couple can lead to murder.’ Others said, ‘Sleeping with someone else’s wife is harmful in the world. People who have affairs with others’ wives bring about trouble, so sleeping with someone else’s wife is harmful in the world.’ Others said, ‘Discontent is harmful in the world. People who are discontent take up rods, spikes, and canes and, overcome with attachment, sneak into others’ houses to steal their wealth, causing trouble.’

“Still others said, ‘Ungratefulness is harmful in the world. People who are ungrateful have no regard for the help offered to them. They don’t think about the help they’ve received and are heedless of the help offered to them in the past. They don’t think about the benefit they received from help in the past and ruin the help they’ve been given. Consider this story I heard. A man was traveling through a forest when dark clouds formed. Lacking any protection or shelter, a bear saved him and took him into his den. There they survived on fruits and roots for seven days. Thinking the man must be suffering from the cold, the bear cradled the man in his arms. After the seven days passed and the storm cleared, they emerged from the den and the bear sent the man off. However, the man disregarded the help that was given to him and led a hunter to the bear so that it was killed. [F.139.a] In this way ungratefulness brings suffering in the world. This shows the many different types of suffering.’

“Prince Śāntamati then addressed the whole group of learned mendicants and brahmins, saying, ‘Venerable sirs, I rejoice in hearing your descriptions of sufferings and harm. I myself recognize three things that harm the world, things that harm sentient beings and bring them suffering. What are these? The harm that comes from aging, the harm that comes from sickness, and the harm that comes from dying. These three things affect all beings living in the world, including demons and even including Brahmā. And yet, how to gain release from them I truly do not know.’

“Out of midair a voice was heard, saying, ‘a thus-gone one called Instructor has appeared in the world. He teaches a Dharma that truly transcends birth, aging, sickness, and death. Come meet him, all of you. Let’s go together before the Blessed One and ask about what is harmful in the world. Whatever the Blessed One then says you should take the meaning to heart.’43

“Then Prince Śāntamati along with sixty million other beings went before the thus-gone Instructor, bowed their heads at the blessed Thus-Gone One’s feet, and then waited off to one side. There each of the sixty million beings sat cross-legged. From his place off to one side, Prince Śāntamati then sang a question to the Thus-Gone One in verse:

“Maudgalyāyana, in case you may think that at that time Prince Śāntamati was anyone else, do not think so. In those days Prince Śāntamati was me. Therefore, Maudgalyāyana, those who seek my knowledge, who seek to liberate sentient beings from suffering, should practice to gain knowledge of the present.

“Maudgalyāyana, I persevered in understanding the present, fearlessly risking life and limb, creating the roots of virtue that come from risking life and limb. What provided the causes and conditions for accomplishing knowledge of the present, you may ask? It was the way I served and asked questions to the learned mendicants and brahmins.

“Long ago in the limitless cycle of existence, Maudgalyāyana, an amount of eons in the distant past that is even beyond countless, [F.142.b] this very world, Endurance, was a world system known as Layers of Jewel Flowers. This very continent, Jambūdvīpa, was a great continent known as Golden Light. It was beautifully formed in a square shape, sixty thousand leagues wide and sixty thousand leagues long, perfectly proportioned and symmetrical. It was as bountiful, for instance, as the current northern continent, Kuru. The great continent Golden Light had a king named Expert Annihilation. At the same time there appeared in the world a thus-gone one named Vimalanetra who was learned regarding the causes and conditions of all phenomena. Once, King Expert Annihilation had gathered in his court a number of extremist parivrājaka practitioners, who were engaged there in a discussion regarding what the causes and conditions for accomplishing knowledge of the present were. At some point the extremist parivrājaka practitioners went before King Expert Annihilation and addressed him, saying, ‘May you be victorious, O Great King. If Your Royal Highness will permit us, we have something to ask you.’

“King Expert Annihilation replied to the extremist parivrājaka practitioners, ‘Venerable ones, please ask whatever it is you may have doubts about. If I am capable of giving an answer, I will. If I am not able, I will tell you the means by which you venerable men might come to understand the matter.’

“They proceeded: ‘Your Majesty, what are the causes and conditions for actualizing knowledge of the present?’

“The king replied, ‘This is something I cannot answer. However the thus-gone, worthy, perfect buddha Vimalanetra [F.143.a] is now staying nearby in the Park of Flowers. There is nothing that the thus-gone Vimalanetra does not know, does not perceive, and does not realize. Ask him, and take heed of his answer.’

“The venerable men went to see the thus-gone Vimalanetra. King Expert Annihilation went as well, and bowed his head at the Blessed One’s feet and then sat off to one side. The extremist parivrājaka practitioners exchanged all sorts of pleasantries and humorous remarks with the thus-gone Vimalanetra and then sat off to one side as well. From their place off to the side, the extremist parivrājaka practitioners presented their questions to the thus-gone Vimalanetra in a song:

“What do you think, Maudgalyāyana? Maudgalyāyana, in case you may think that at that time King Expert Annihilation was anyone else, do not think so. In those days King Expert Annihilation was me. Due to those roots of virtue I gained knowledge of the origin as related to knowledge of the present. Maudgalyāyana, I inquired about, came to understand well, and eventually actualized the exhaustible and changing nature of that knowledge of the present‍—the knowledge of the origin as related to knowledge of the present.

“Long ago in the limitless, immeasurable cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named One Who Makes No Promises; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. At that time there was a brahmin named Utterly Scrutinized Conduct, who was like a great sal tree. Whatever endeavor he set himself to, he carried it out only after much scrutiny. He was also highly altruistic. One night he woke up in such an altruistic mind-set as dawn was breaking, and as soon as he did so, he heard a voice in the sky saying, ‘Anything that originates also ceases.’ When morning came and he roused himself and got out of bed, he felt distaste for his house. He did not bathe or apply lotions. He did not feel like eating breakfast, playing games, amusing himself, or enjoying anything. He just stayed by himself, unhappy and lost in thought. Eventually his parents, friends, family members, and relatives gathered around him and said, ‘Child, what is making you so unhappy, downcast, and preoccupied?’

“He replied to his parents, friends, family members, and relatives, ‘Father, Mother, this morning I awoke at the break of dawn, and heard a voice in the sky saying that [F.144.a] it is the nature of everything that originates to come to an end. Hearing those words made me upset, as I no longer can enjoy anything that is conditioned, inferior, and transitory. Father, find me something that will not end.’

“His parents retorted, ‘Are you confused? Afraid? Frightened? Have you been harmed by a demon or a ghost? Son, there is nothing that does not come to an end. Think, for example, son, of how there is nothing that can block or overcome space. Just like that, son, there is nothing that does not come to an end.’

“The boy told his parents, ‘Father, Mother, if something is not born, it will not die. What is born will die. Something that is not born will not die. Whoever has a child, has a child that is bound to die, and yet for those who have no child, there is no child that will die. Moreover, if one’s child also has a child, that child is also bound to die. Therefore, if a child is born it must die. If a child is not born, it will not die. Everyone who has appropriated, has clinging; therefore those who do not appropriate will not suffer. Reflecting on this, I think there must be a course of action, a method by which the blemish of clinging will not come about. I conclude that the blemish of clinging consists of grasping. When grasping is absent, there is no blemish of clinging. So what can I do to take care of all sentient beings and prevent them from grasping? I conclude that sentient beings cannot stop the blemish of clinging because they are not aware of it. Thus they are marred by the blemish of clinging because they do not prevent it. I will take all sentient beings under my care and train them. [F.144.b] Moreover, I will fully comprehend the blemish of clinging. How will I do this, you may ask? Without clinging, and without awakening, I will develop compassion for these sentient beings. I will care for beings without clinging, and I will stop producing the blemish of clinging.’

“What do you think, Maudgalyāyana? Maudgalyāyana, in case you may think that at that time the brahmin Utterly Scrutinized Conduct, who was like a great sal tree, was anyone else, do not think so. In those days the brahmin Utterly Scrutinized Conduct, who was like a great sal tree, was me. By closely scrutinizing my conduct, I soon fully awakened to unexcelled and perfect buddhahood. And in the same way, so have people of the warrior caste that are like great sal trees, householders that are like great sal trees, as well as kings, ministers, and their children. Maudgalyāyana, practicing in a similar manner, they have soon fully awakened to unexcelled and perfect buddhahood.

“Maudgalyāyana, in pursuit of unexcelled and perfect awakening, I have undergone a number of trials and deprivations. Long ago in limitless cyclic existence, Maudgalyāyana, in the distant past there was in the east a world known as Unshakeable. In that world there appeared a thus-gone, worthy, perfect buddha named King Apex of Flawless Vision; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Maudgalyāyana, the buddha realm of the thus-gone called King Apex of Flawless Vision was an indescribably vast trichiliocosm. The thus-gone King Apex of Flawless Vision had an inexpressibly large community of one hundred billion hearers. The chief attendant of the thus-gone King Apex of Flawless Vision was named Siṃhamati. [F.145.a] He had been the chief attendant to the thus-gone King Apex of Flawless Vision for seventy-six quintillion years, and for that long had obeyed his every wish. He even came to be known as ‘the one who never disobeyed,’ and never did anything toward his own ambitions.

“Over the course of those seventy-six quintillion years, he requested the thus-gone King Apex of Flawless Vision to explain the knowledge of the path that leads to cessation as related to knowledge of the present. The Blessed One agreed, and so he said, ‘Please teach me the knowledge of the path that leads to cessation as related to knowledge of the present.’

“The Blessed One replied, ‘What I have myself heard about knowledge of the path leading to cessation as related to knowledge of the present, I will explain.’

“And so, aside from times they were eating, drinking, and sleeping, for seventy-six quintillion years the thus-gone King Apex of Flawless Vision taught on knowledge of the path leading to cessation as related to knowledge of the present. He said, ‘This is how to understand what is possible regarding the present. This is how to understand knowledge of the origin as related to knowledge of the present. This is how to understand knowledge of cessation as related to knowledge of the present. Similarly, this is how to understand knowledge of the origin as related to knowledge of what is impossible. This is how to understand knowledge of cessation as related to knowledge of what is impossible, and how to understand the path leading to cessation as related to knowledge of what is impossible. Furthermore, this is how to understand the present in relation to knowledge of omniscience. This is how to understand knowledge of the origin in relation to knowledge of omniscience, and knowledge of cessation in relation to omniscience regarding the present. And this is how to understand knowledge of the path leading to cessation in relation to knowledge of omniscience regarding the present.’

“What do you think, Maudgalyāyana? Maudgalyāyana, in case you may think that at that time the bodhisattva and chief attendant named Siṃhamati was anyone else, do not think so. In those days [F.145.b] the chief attendant Siṃhamati was me. Therefore, Maudgalyāyana, those bodhisattva great beings who wish to fully awaken to unexcelled and perfect buddhahood should assiduously serve as attendants to the blessed buddhas, and at whatever cost to life and limb, not hesitate to give whatever anyone might ask of them.

“Maudgalyāyana, I remember that I once gave up a kingdom in order to gain knowledge of the path leading to cessation in relation to the present. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there lived a king named Brahmadatta who gave up everything he owned and sought the sublime teachings. Whatever any beggar asked him for, he gave without holding anything back. Once, Maudgalyāyana, King Brahmadatta went with Her Majesty the Queen and the crown prince to the dining hall. Once there, a hideous piśāca demon arrived. It sat cross-legged in midair in the middle of the dining hall where the king was sitting, and spoke to him: ‘O great lord of the land who seeks the sublime teachings, may you be victorious! I have an excellent instruction I heard from thus-gone ones in the past‍—if you are interested you may have it.’

“King Brahmadatta then replied to the piśāca demon, ‘O great ghost, I do want the teaching. Whatever you wish is my command!’

“The demon answered, ‘O great lord of the land, if you give me the three things most dear to you‍—you yourself, your wife, and your son‍—I will then give you this sublime teaching.’

“ ‘What will you do with us?’ asked the king.

“ ‘I will eat you, but I shall also give you a teaching.’ [F.146.a]

“King Brahmadatta then glanced to both sides, seeing his wife on his left and his dear son on his right. They told him, ‘Your Majesty, you should give us up immediately, and hear whatever teaching there is that has the capability of liberating from cyclic existence.’

“Maudgalyāyana, the piśāca demon was aware of their noble intention, and so granted them a sublime teaching in verse:

“Then King Brahmadatta thought to himself, ‘What an amazing verse of sublime teaching! I would sacrifice as many of my own bodies as there grains of sand in the Ganges for this verse. Having sacrificed that many bodies, one should seek out this verse.’ Standing up, he took his wife with his left hand and his son with his right, and told the piśāca demon:

“Maudgalyāyana, the form of the piśāca demon then vanished and its true form was revealed. It then spoke in verse to King Brahmadatta:

“King Brahmadatta then asked the ghost, ‘My friend, who exactly are you?’

“He replied, ‘Friend, I am Śakra, lord of the gods. Whatever is the foremost thing you desire, Your Majesty, please ask me.’

“King Brahmadatta then said, ‘O Lord of the Gods, if you will consent to bestowing the most supreme thing of all, please grant that supreme thing which is not born, does not age, does not become sick, does not die, does not feel pain, does not lament, does not suffer, does not experience unhappiness, and is never disturbed.’

“ ‘Your Majesty,’ replied Śakra, ‘I do not possess such a thing. [F.146.b] However, the Blessed Buddha does possess such a perfect thing. Please request some other supreme thing you desire.’

“King Brahmadatta then addressed Śakra, lord of the gods: ‘You may be lord, but yet you are powerless‍—all I see is a fool.’

“Śakra became dejected, disgraced like an elephant who has sunk in the mud.

“Maudgalyāyana, in case you may think that at that time the one known as King Brahmadatta was anyone else, do not think so. In those days King Brahmadatta was me. Maudgalyāyana, due to those roots of virtue I gained knowledge of the path leading to cessation as related to knowledge of the present. Thus, Maudgalyāyana, those bodhisattva great beings who want to fully awaken to unexcelled and perfect buddhahood, and who moreover wish to achieve knowledge of the path leading to cessation as related to knowledge of the present, should train in giving up all they own, and practice generosity without hesitation.” [B14]

“Maudgalyāyana, I also underwent countless trials and deprivations in order to understand karma. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there was a brahmin named Descendant of Bharadvāja. Once he was traveling to visit someone. He was resting along the way when untimely storm clouds formed in the sky and it began to rain. The brahmin Descendant of Bharadvāja took shelter under a tree without anything to eat, while it continued to rain for seven days. In the hollow of the tree trunk there happened to live an extraordinary rabbit. It came out of its hollow and licked the foot of Descendant of Bharadvāja, who then took the rabbit onto his lap and held it there for the week he was there, petting it with his hand. He looked at the rabbit with affection in his heart and caressed its body. [F.147.a] With loving gestures he stroked it and with love in his voice and in his heart, he spoke to it, uttering for instance these verses:

“The rabbit replied:

“The rabbit continued:

“The brahmin said:

“The rabbit continued:

“The brahmin retorted:

“The rabbit responded:

“The brahmin decided to test him, saying:

“The rabbit replied:

“What do you think, Maudgalyāyana? Maudgalyāyana, in case you may think that at that time the rabbit was anyone else, do not think so. In those days the rabbit was me. And what do you think, Maudgalyāyana? In case you may think that at that time the sage was anyone else, Maudgalyāyana, do not think so. In those days the sage was Śāriputra. Due to those deeds and roots of virtue, I gained knowledge of karma. Therefore, Maudgalyāyana, those bodhisattva great beings who wish to fully awaken to unexcelled and perfect buddhahood should train in knowledge of karma and not mix up the principles of karma. They should also dedicate their merit toward unexcelled and perfect awakening. Maudgalyāyana, [F.148.a] in this way should bodhisattva great beings understand the knowledge of karma.

“Maudgalyāyana, when I was training as a bodhisattva in the past I created countless roots of virtue and underwent countless trials and deprivations in order to gain knowledge of the origin as related to knowledge of karma. Long ago in cyclic existence, Maudgalyāyana, long before even the distant past there was a patron-king named Aśokaśrī, who reigned over numerous regions under the single umbrella of his command. At that time there appeared in the world a thus-gone named Defeater of the Force of Evil. The blessed thus-gone Defeater of the Force of Evil had a community of nine hundred million hearers, all worthy ones whose defilements had ended.

“Once, sitting in the midst of his nine hundred million hearers, the thus-gone Defeater of the Force of Evil gave a Dharma teaching on the topic of knowledge of the origin as related to knowledge of karma. Present in the audience on that occasion was a bodhisattva great being named Dispeller of Suffering. He stood up from his seat, draped his shawl over one shoulder, and then he knelt on his right knee. With his palms together he bowed toward the blessed thus-gone Defeater of the Force of Evil, and supplicated him in the form of a song:

“Maudgalyāyana, then the thus-gone Defeater of the Force of Evil replied to the bodhisattva Dispeller of Suffering, ‘Dispeller of Suffering, you act to help many beings, to bring about many beings’ welfare, and because you care for beings. It is excellent that you have the thought to ask this question to the Thus-Gone One. So, noble son, listen well and keep what I am about to say in your heart.’

The bodhisattva Dispeller of Suffering assented and listened carefully as the Blessed One had directed. The Blessed One then proceeded: ‘Noble son, those bodhisattva great beings who want to fully awaken to unexcelled and perfect buddhahood should train in giving up pride. They should apply themselves to being an object of all beings’ reverence. They should correctly understand the joy of the Dharma. They should never forsake the mind of awakening. They should please their spiritual guides. They should be indefatigable in their pursuit of the Dharma. They should exert themselves in extensive learning. They should seek out scriptures that are well scrutinized. They should train in discernment. They should also train in discerning individual tenets. They should be skilled in ritual service. They should respect their teachers. They should never be discourteous to their teachers. They should never go against their teachers’ words. They should seek out significant scriptures and shun the other ones that are insignificant. Immersing themselves in the vehicle of bodhisattvas, they should shun all the Lokāyata scriptures; treatises on criminal punishment, sorcery, linguistics, and demonology; the scriptures of Jambhaka; [F.149.a] works on children’s games, cooking, gambling, acrobatics, magic, commerce, butchery, bartending, sex, and travel; works demonstrating ignorance regarding livelihood; works on sleep or paralysis; treatises that create confusion; works on snake catching; and otherwise any treatises that are at odds with liberation and simply cause more confusion. Why is this, you may ask? Because these types of works are an obstruction to liberation.

“ ‘Furthermore, Dispeller of Suffering, bodhisattva great beings who want to fully awaken to unexcelled and perfect buddhahood should exert themselves in being generous, disciplined, and restrained. They should make themselves worthy of attracting sentient beings. Their speech should in all cases be agreeable, and never in the slightest amount or manner be disagreeable, or spoken inopportunely. Thus they should utter words that are appropriate for the occasion.’

“Maudgalyāyana, once there were two friends, one named Dark Joy and the other called Guru. Both belonged to the king’s court. One served the king‍—that was Guru‍—and the other, Dark Joy, chased after prostitutes. Guru, the assistant who served the king, spoke in an opportune and appropriate manner, while the one who chased after prostitutes, the assistant Dark Joy, always spoke inopportunely and inappropriately. When the prostitutes knew he had imbibed too much wine and become drunk, they would carry him out on a straw mat [F.149.b] and dump him on a street corner. Being so different from Guru, that young man uttered inopportune and inappropriate language, which led to him becoming further disturbed. What do you think, Maudgalyāyana? In case you may think that at that time the assistant Guru was anyone else, Maudgalyāyana, do not think so. In those days I was the assistant named Guru. And what do you think, Maudgalyāyana? In case you may think that at that time the assistant Dark Joy was anyone else, Maudgalyāyana, do not think so. In those days the assistant named Dark Joy was Devadatta. He became disturbed from using language that was inopportune and inappropriate. The origin of the happiness I feel lies in the fact that at that time I spoke opportunely and appropriately. The cause that led to the karmic ripening by which Devadatta undergoes so much suffering lies in the inopportune and inappropriate language he uttered.

“Therefore, Maudgalyāyana, bodhisattvas should exercise themselves in knowledge of the origin as related to knowledge of karma.45 Maudgalyāyana, those bodhisattva great beings who live by opportune speech carry out the practice of mindfulness. Maudgalyāyana, bodhisattvas who live by the strengths can be said to be conscientious. They will never decline in the qualities of a bodhisattva. Maudgalyāyana, what are the qualities of a bodhisattva I refer to? They are what a bodhisattva should never allow to decline, namely the six perfections: the perfection of generosity, the perfection of discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight. Maudgalyāyana, these are qualities of bodhisattvas. Bodhisattvas should never let them decline.

“Bodhisattvas who live by mindfulness [F.150.a] train in remembering to give. In this way they perfect the meritorious activity of generosity and thus counteract stinginess. Those who counteract stinginess uphold generosity. They have no concerns of possessing anything, and those who have no concerns of possessing anything cut their fetters. Those who cut their fetters are liberated, and those who are liberated are free. Those who are free are beyond observation and pass beyond suffering within the field of nirvāṇa free from any remainder of the aggregates. Maudgalyāyana, these are the qualities of bodhisattvas: bodhisattvas are bound by nothing and never regress. Maudgalyāyana, because bodhisattvas never regress, they should be regarded as teachers by the whole world including gods, and all other beings such as demons, Brahmā, mendicants, and brahmins. They should be regarded as guides, leaders, lamps, illuminators, and similarly as clarifiers, mentors, instructors, soothers, and peacemakers. They should be regarded as beings who bring joy, who enrich, who take the lead, who lead the way, and who bring things to an end. They should be regarded as liberated, as perfected, as illuminators, and as those who bring happiness. They should be regarded as a foundation, a protection, a refuge, as perfected, and as those who bestow fearlessness.

“Why is this, Maudgalyāyana? Because bodhisattvas derive their great compassion from these sentient beings, as they think, ‘Alas! These sentient beings have no protector. Some of them wish to escape suffering and gain the pleasure of desire. Others wish to escape suffering and gain the pleasure of equilibrium. Thus they deviate from the path and go astray, ending up on inferior paths.’ [F.150.b]

“Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there was a teacher known as Practicing Detachment. He was someone who led sentient beings to freedom and emancipation from the harm of sense pleasures and regarded that state as pure. He led numerous beings to that state and when they became detached from sense pleasures, he would assert that in that moment they had reached nirvāṇa. Thus he was able to establish many of them fully in detachment from sense pleasures. A number of them would then have the idea, ‘I am now perfectly detached from sense pleasures.’ When beings had become detached from sense pleasures, they were told they had achieved nirvāṇa, and that they would never take on a physical form again. He established eighty million beings in this state of acceptance, and they all thought they were liberated. In such a frame of mind, after they died they were reborn in the realm of Brahmā. Witnessing that happen, they concluded, ‘This so-called nirvāṇa is a perverted doctrine. The path leading to this so-called nirvāṇa is a perverted path. Any mendicants or brahmins who espouse such a doctrine of nirvāṇa are preaching falsehoods.’ In fact, after they were born there, although they did see Brahmā’s celestial palace, it immediately vanished and they instead became beings in the great hells. This shows that while other paths may claim to lead directly to liberation, emancipation from sense pleasures is not liberation.

“Some mendicants and brahmins hold that liberation can take place through the bliss of concentration. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there was a sage named Inferior Class. He perceived sense pleasures to be fetters and so renounced them. He took ordination and eventually achieved the first absorption level, with both conception and discernment. Then he thought, ‘No matter what I direct my conception and discernment toward, I am not completely at peace. [F.151.a] There must be something more tranquil and magnificent than this.’ With that in mind, he achieved a non-conceptual state of meditation. Then he thought to himself, ‘There is no longer any conception or discernment‍—this must be nirvāṇa. It is so tranquil and magnificent. Without conception or discernment there is no need to continue to reincarnate‍—there is no longer the slightest appropriation, and so I have passed into nirvāṇa in the realm without remainder.’ Emerging from his state of absorption, he went on to establish six hundred thousand beings in the same state of acceptance. Each of them also thought, ‘Now that I am rid of conception and discernment, there will be no more rebirth. With no need to continue taking rebirth, I have achieved nirvāṇa.’ So pleased with their state of acceptance and experiences, luminous celestial palaces manifested before them. Beholding those palaces, however, they had the thought, ‘This so-called nirvāṇa is a fallacy. Those mendicants and brahmins who preach about nirvāṇa are misguided. Why? Because there cannot be a celestial palace in the state of nirvāṇa.’ In fact, as soon as they beheld them, the celestial palaces disappeared, and they fell into the great hell realms.

“At this time there was a brahmin known as Possessor of Myriad Knowledges who had the five superknowledges as well as extraordinary vision. He could see those beings who had ended up in the great hell, and thought to himself, ‘Alas, the state of this world is really in decline. These beings’ misconceptions have landed them in the great hell.’ With this in mind he rested in a state of absorption, and by the miraculous powers created by his equilibrium, all those beings in the great hell were cooled. They also heard a voice saying, ‘Listen, all of you! There is a nirvāṇa‍—you have just not heard about it. You have come to take something that is not nirvāṇa to be nirvāṇa‍—this is why you were reborn in hell. [F.151.b] You all must totally give up these ideas! If you do, you will achieve nirvāṇa!’ When the beings heard these words, they gave up their ideas and again conceived of nirvāṇa. As soon as they did so, they died within their existence in the great hell and were transported into the presence of the teacher Possessor of Myriad Knowledges.

“Maudgalyāyana, in case you may think that at that time the teacher Possessor of Myriad Knowledges was anyone else, do not think so. In those days I was the teacher Possessor of Myriad Knowledges. Maudgalyāyana, for long sentient beings have been deceived by misconceptions. Therefore, Maudgalyāyana, bodhisattvas should rid themselves of observing distorted conceptions. They should apply effort to understand the essential characteristics of phenomena. They should also seek out spiritual guides.

“Maudgalyāyana, the ‘awakening’ of bodhisattvas happens in association with a spiritual guide. Maudgalyāyana, bodhisattvas should not follow the vehicle of the hearers; neither should they follow the vehicle of the solitary buddhas. Why is this, you may ask, Maudgalyāyana? Faulty discipline and wrong views are not a bad influence on bodhisattvas compared to the negative influence that the vehicles of the hearers and solitary buddhas have on them. Why is this? Faulty discipline cannot ruin a bodhisattva’s discipline, nor can wrong views ruin a bodhisattva’s view. Why is this, you may ask? Faulty discipline cannot make a bodhisattva’s discipline faulty, nor can wrong views distort a bodhisattva’s view. [F.152.a] However, the adherents of the vehicle of the hearers and the vehicle of the solitary buddhas cannot lead bodhisattvas to undefiled knowledge. It is for this reason that adherents of the vehicles of hearers and solitary buddhas are a bad influence for bodhisattvas.

“Moreover, for those who are well founded in the vehicle of the bodhisattvas, it is permissible to fraternize with people with faulty discipline and distorted ideas, while this is not the case for the vehicles of the hearers and solitary buddhas. Bodhisattvas have distanced themselves from faulty discipline and distorted ideas. Followers of the hearers and solitary buddhas should be viewed as murderers, since they terminate the presence in the vehicle of the bodhisattvas. Those bodhisattvas who are grounded in the vehicle beyond analysis become unable to pursue it. In view of this, bodhisattvas should not fraternize with followers of the vehicles of the hearers and solitary buddhas. It is incongruous for lions to keep company with foxes. In that sense, all followers of the vehicles of the hearers and solitary buddhas should be regarded like foxes, whereas those who are grounded in the vehicle of bodhisattvas should be considered analogous to lions. Why is that?

“Hearers are involved with benefiting themselves, while bodhisattvas are involved in helping both themselves and others. Hearers only know their own path, while bodhisattvas understand fully the paths of all sentient beings as well as their own. Hearers only purify their own minds, while bodhisattvas purify all sentient beings’ minds as well as their own. Hearers and solitary buddhas pacify their own afflictions, while bodhisattvas pacify others’ afflictions as well as their own. Hearers use their one path to escape, while bodhisattvas traverse the great path. Hearers and solitary buddhas abandon the afflictions but not the habits for them, [F.152.b] while bodhisattvas, upon fully awakening to buddhahood, abandon not only the afflictions but also the habits to which they are connected. Hearers attain nirvāṇa via a path taught by someone else, while bodhisattvas attain nirvāṇa by means of a path that is self-manifest. The sublime Dharma of the hearers does not last, while the sublime Dharma of the bodhisattvas remains after they awaken to unexcelled and perfect buddhahood. Hearers and solitary buddhas lack the excellent powers, while bodhisattvas gain the excellent ten powers upon fully awakening to buddhahood. Hearers and solitary buddhas lack the excellent types of fearlessness, while buddhas master the excellent types of fearlessness. Hearers and solitary buddhas lack the thus-gone ones’ correct understanding, while the thus-gone ones possess extraordinarily correct understanding. Hearers and solitary buddhas all lack the marks, while the thus-gone ones possess extraordinary marks.

“Those who train in the thus-gone ones’ correct understanding can be described by means of the following analogy. They can be compared to people who are ignorant of the great trichiliocosm, which causes their minds to be entirely enmeshed in limitless negativity and non-virtue, but who later gain the same qualities as a buddha. Those who cultivate these qualities of bodhisattvas realize this path and thus cannot be deluded by anyone in the world, including the gods. Thus, when bodhisattvas die in this life, they are irreversible from unexcelled and perfect awakening, and have the thought, ‘Alas! How pointlessly and blindly these sentient beings immerse themselves in all that is the opposite of virtue. Controlled by negativity, whenever they encounter a desirable sight, sound, smell, taste, or texture, they become inharmonious and dreadful. [F.153.a] They lack correct understanding of deliverance.’ For instance, if someone is bitten by a venomous snake, they will think to attack the snake rather than trying to remove the poison. Similarly, foolish ordinary beings become unhappy thinking about the sense pleasures of the gods instead of trying to remove their own afflictions. Why is this, you may ask? It is because they do not correctly understand the cause of suffering. Therefore bodhisattva great beings who want to benefit sentient beings and counteract what does not benefit them should understand precisely how the afflictions serve as the causes of karma.

“Maudgalyāyana, I have explained how to understand and recognize that afflictions lead to the appropriation of karma, just as I have explained how the end of defilements is not understood or perceived. How is this cognized and perceived, you may ask? Through correct mental engagement and incorrect mental engagement. What is incorrect mental engagement? It refers to the three ways of darkness. What is correct then? The three gateways to liberation: emptiness, absence of marks, and absence of wishes. Once one has a basis in emptiness, there is no longer any doubt or reservation about there being a self, something that is ‘mine,’ or something that is permanent, stable, tranquil, or eternal. Once one has realized this with certainty, one overcomes any darkness and confusion regarding the absence of self and something being ‘mine,’ just as daylight eliminates darkness. Similarly, once one has certainty about emptiness, one will no longer be threatened by the darkness. This is how the Blessed One gains knowledge, and how the Thus-Gone One’s ten powers are revealed. This can be said about knowledge of what is possible, knowledge of the origin as related to knowledge of what is possible, knowledge of cessation as related to knowledge of what is possible, knowledge of the path leading to cessation as related to knowledge of what is possible, and so on, all the way through to knowledge of the path leading to cessation as related to knowledge of omniscience.

“Therefore, Maudgalyāyana, those noble sons and daughters [F.153.b] who are well grounded in the vehicle of the bodhisattvas and who wish to fully awaken to unexcelled and perfect buddhahood should have knowledge of the three ways of dark confusion. Moreover, they should correctly understand the three gateways to liberation and aspire toward the ten powers. They should develop compassion for sentient beings who are obscured by the transitory collection and darkness, and practice for the sake of revealing what sentient beings’ darknesses are.”

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the far distant past there was an impressive sage named Hiraṇyavatī who possessed magical powers and the five superknowledges. He had attained knowledge of past existences. He gained accomplishment in any absorption in which he rested, and thereby was able to recall the identities of his former selves. In one particular past life he was a universal monarch named Mahāprabha, endowed with the seven royal treasures. From a sage named Intense Splendor, who possessed the five superknowledges, he learned that those who kill follow a course to the lower realms, that those who forsake killing follow a course to the higher realms, and that those who bring an end to the afflictions follow a course to omniscience.

“Hearing these teachings, he wondered, ‘What knowledge will allow me to understand the migrations of all beings? It would be so excellent and outstanding if I could know the paths that lead to all destinations.’46 He also wondered, ‘What are the causes of the knowledge of the paths that lead to all destinations?’ Thinking further, he realized, ‘The causes that create the paths that lead to all destinations lie in the formation of karma. But what are the causes that lead to the formation of karma? The causes that lead to the formation of karma are the afflictions of desire, anger, and ignorance. But what are the causes of desire, anger, and ignorance? The causes leading to karma and the afflictions lie in distorted mental engagement. [F.154.a] Distorted mental engagement produces afflictions, which in turn lead to the formation of physical, verbal, and mental karma. Prompted by distorted mental engagement, the six sense faculties are formed, on the basis of which more afflictions come about. Then again afflictions lead to the formation of karma, and that karma ripens into further formation of the six sense faculties. This immense amount of past suffering is what is not understood. What have sentient beings failed in and what is it they do not correctly understand? What knowledge will lead to the end of suffering and how can it be achieved?’ To this he told himself, ‘One who has no afflictions will understand correctly. Without afflictions then, no karma will be created. When no karma is created, the six sense faculties will not be formed. When no karma is created, that is nirvāṇa. To be distorted is cyclic existence, while to be undistorted is nirvāṇa. What is undertaken by distortion is undone through being undistorted. By distortion one revolves in the wheel of cyclic existence, while by being undistorted one turns the wheel of Dharma. One is bound by distortion and freed by being undistorted. Whoever understands this becomes free from the paths of cyclic existence, eradicates their associated suffering, and achieves the path of nirvāṇa.’

“Once Mahāprabha attained knowledge of the six sense faculties as the ripening of all karma, he entered among the multitudes of beings. Due to his roots of virtue he then came to understand all of the topics of knowledge. First he practiced all types of craftsmanship. Then, as a way of taking care of all sentient beings, he taught the science of medicine to treat their physical ailments. Having formed the wish that sentient beings stay healthy, in order for them to acquire some resources, he next taught them conventional modes of prudent conduct. Then he taught them archery so that they might gain further wealth and protect it. [F.154.b] After that he taught them astrology so that their goals would be accomplished. Finally, he taught them to understand how to become liberated so that they might overcome suffering and gain happiness. Thus he taught a variety of skills and crafts to eliminate sentient beings’ suffering.

“Maudgalyāyana, in case you may think that at that time the sage named Hiraṇyavatī was anyone else, do not think so. In those days I was the sage Hiraṇyavatī. Endeavoring to help all sentient beings, I taught them knowledge of every type of skill and vocation.”

The Blessed One then uttered these verses:

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in this world one named Lord Samudradeva. Nearby him there lived a sage named Vikrāntagāmin who lived off fruits. One day Vikrāntagāmin the sage went off into the forest looking for fruit. In the forest he found a fruit tree replete with an abundance of fruit. At the base of the tree, though, was a poisonous snake. It could propel venom with its breath and, [F.155.a] once airborne, the poison would incinerate everything within its field of vision. When the sage approached, the poisonous snake was fast asleep, but he thought, ‘If this poisonous snake were to wake up, it would torch everything in sight. I’ll use my magical powers to cast it into the pond that keeps the world’s poisonous snakes.’ And so with his magical powers he hurled the poisonous snake into the pond. As soon as it landed in the pond of poisonous snakes it died and the other snakes devoured it. Then the sage Vikrāntagāmin said to his students, ‘Young brahmins, the more afflictions there are being formed and produced at present, the greater the suffering that is being assumed. Just look here. I can see that this poisonous snake died in the pond of venomous snakes. This poisonous snake was in fact formerly a human. He did nothing to counteract his faults, and so he incurred the fault of hatred, which escalated and now he suffers from that very same fault.’

“Therefore, Maudgalyāyana, one must counteract one’s present faults. All the misfortune that sentient beings fall into happens because they have done nothing to counteract their afflictions in the present. All the suffering they underwent in the past happened because of doing nothing to counteract those present afflictions. In just the same way, mendicants and brahmins have gone through suffering in the past. Those sentient beings who experienced happiness in the past did so as a result of the contemporaneous positivity they fostered in the past. Whatever happiness sentient beings will experience in the future‍—it is all due to fostering positivity in the present that one experiences happiness in the future. Whatever suffering sentient beings undergo in the present, it all occurs because they do nothing to counteract their present afflictions. Whatever happiness sentient beings experience in the present, [F.155.b] it all occurs because they counteract their present afflictions. Therefore, Maudgalyāyana, one must train in eliminating one’s present afflictions. Maudgalyāyana, those noble sons and daughters who are well grounded in the vehicle of the bodhisattvas should train in this way. Whatever happiness sentient beings experienced in the past, it all occurred due to the good qualities they fostered in that moment. Whatever happiness sentient beings will experience in the future, it will occur due to the good qualities they foster in that moment. And just the same, whatever happiness sentient beings experience in the present, it is all caused by the good qualities they foster in the present. Even right now in the present, they immediately experience happiness.

“Accordingly, the cause of present suffering lies in the cause of the present. Thus, one must understand and analyze anything that functions as such a cause. Through the thorough comprehension of non-virtue we arrive at what is called the imputed cause, while proper mental engagement with virtue is known as the enacted cause.47 These make up the causes of cyclic existence and nirvāṇa. Bodhisattvas must counteract the causes of cyclic existence and foster the causes of nirvāṇa.

“Maudgalyāyana, I formed numerous roots of virtue for the purpose of understanding the paths that lead to all destinations. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a magician named Gatherer of Myriad Creations who was well versed in magical creations. He exhibited a variety of magical creations in front of large audiences, whether it was the forms of elephants, horses, bulls, or persons. There was no one who caught on to his tricks.

“What do you think, Maudgalyāyana? In case you may think that at that time the magician was anyone else, Maudgalyāyana, do not think so. In those days I was the magician. In those days [F.156.a] I performed numerous magical illusions for sentient beings, just like now I teach beings that everything is like a magical illusion. Just as a magician performs a variety of magical illusions, I cause the perception of others to realize the paths that lead to all destinations, and in their perception I make them train on the path to nirvāṇa. Therefore, Maudgalyāyana, bodhisattvas should train in such perceptions.

“Maudgalyāyana, I created innumerable roots of virtue in order to gain knowledge of the origin as related to knowledge of the paths that lead to all destinations. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world one named Sandalwood Heir who had served past victors, and who had limitless faith in as well as limitless fondness for the Thus-Gone One. He saw that in order to attain the buddhas’ wisdom, the paths that lead to all destinations must cease. He thought to himself, ‘Complete awakening to buddhahood does not take place through the knowledge of the noble ones, nor can it happen on the basis of any other knowledge. What is the reason for this? It is because such knowledge grasps to something as being real, whether that grasping is to the path, or to nirvāṇa. Complete awakening to buddhahood can only take place when there is no longer the slightest bit of grasping to anything as real. Thus, one must not fixate on knowledge of the paths that lead to all destinations. It is like the analogy of traveling in a boat: once you reach the other shore, you leave the boat behind. In the same way, after attaining complete awakening, you must leave behind the knowledge of the paths that lead to all destinations. As we must, without clinging, regard all phenomena as lacking a concrete essence, so too we must, without any observation, give up knowledge of the paths that lead to all destinations. In this sense we should regard the teachings as like a boat.’ [F.156.b]

“What do you think, Maudgalyāyana? In case you may think that at that time Sandalwood Heir was anyone else, Maudgalyāyana, do not think so. In those days I was Sandalwood Heir. Thus, Maudgalyāyana, bodhisattvas should have no observation of anything.

“Maudgalyāyana, I created countless roots of virtue for the sake of gaining knowledge of cessation as related to knowledge of the paths that lead to all destinations. Long ago, Maudgalyāyana, long before even the distant past there was a gandharva named Realized by All Beings. He was incredibly skilled at the lute‍—in fact just by plucking one string of his lute he could make it sound like a flute, a lute, a nakula, a beautiful voice, cymbals, a drum, or the sound of ten million other instruments. He was similarly skilled in lyrical composition and embellishment, not to mention at playing the lute itself. He performed before large audiences, and no matter what he played, the audience loved it. His lute never malfunctioned, and he was able to delight his audience with every song he played. As much of an expert as he had become in the art of lute-playing, he found himself going off to a solitary place and reflecting, ‘Alas! How beguiled these beings are by the sound of my lute! And yet they fail to understand that such a sound is transient. Those who understand appearances and realize all that can be seen are called “noble ones.” Just to come to a correct understanding of this on a relative level is to achieve acceptance that phenomena are unborn.’ Achieving such acceptance himself, he went on to lead untold hundreds of billions of beings to the irreversible stage.

“Maudgalyāyana, in case you may think that at that time the gandharva named Realized by All Beings was anyone else, do not think so. Why? [F.157.a] Because in those days I was the gandharva named Realized by All Beings. Therefore, Maudgalyāyana, bodhisattva great beings should think as follows: ‘Alas, the sound of a lute is entirely transitory. As it arises, it does not come from anywhere nor, as it ceases, does it go anywhere. While on a relative level it can be said to begin and end, fundamentally it is not anything that can be apprehended. Anything whose nature is to originate and cease, such cessation is said to be merely on a relative level.’ One should become skilled in the practice of engagement. Those bodhisattvas who are skilled in the practice of engagement will never fall from the path of omniscience.

“Maudgalyāyana, when I was training in the practices of a bodhisattva, I created countless roots of virtue for the sake of gaining knowledge of the path that leads to cessation as related to knowledge of the paths that lead to all destinations. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Unfathomable Banner. In that era, the world had six hundred million cities. The world was forty thousand leagues wide and flat as the palm of a hand, and there were many trees but none of them had thorns. It had everything that this present Sahā world does, except that it was free of any defects. At that time there appeared in the world a thus-gone, worthy, perfect buddha named Defeater of Darkness; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Defeater of Darkness lived to be six hundred trillion years old. It happened that at that time in his buddhafield, every sentient being that was born suffered sickness and ailments. Besides those beings who remained healthy, and those who eventually died of natural causes at the end of their human life, the others died along with their physical aggregates and were reborn with the same fortune as the gods of Making Use of Others’ Emanations. Due to their aspirations, moreover, the majority of those beings were irreversible from unexcelled and perfect awakening. [F.157.b] Those who so desired traveled to various realms, only one life away from fully awakening to unexcelled and perfect buddhahood.

“Meanwhile, King Unfathomable Banner had heard that a thus-gone had appeared in the world, and so went to visit him. Once he arrived, he bowed at the Blessed One’s feet. He then invited the Blessed One together with his retinue, the community of monks, to have every type of service and happiness. His mind overtaken by great compassion, he was fully committed to the cause of awakening. Maudgalyāyana, in case you may think that at that time King Unfathomable Banner was anyone else, do not think so. In those days I was King Unfathomable Banner.”

“Maudgalyāyana, in the past when I was training in the practices of a bodhisattva, I created countless roots of virtue for the sake of gaining knowledge of the several elements. Long ago in limitless cyclic existence, Maudgalyāyana, long before even the distant past there was a brahmin named Bearer of Victory, who was like a great sal tree. He was wise, bright, prudent, knowledgeable, well informed, intelligent by nature, and introspective. Once, when thinking about good qualities and faults, he settled his mind in a disengaged state and began to wonder, ‘Where did the basis of faults come from? And where did the basis of good qualities come from?’ Pondering that, without anyone else’s assistance, knowledge welled up from within himself, and he concluded, ‘We become afflicted because we do nothing to counteract the various afflictions happening in the present. If we do counteract the afflictions happening in the present, we will not become afflicted. If we obstruct the wholesome qualities happening in the present, we will not foster goodness. If we foster the good qualities happening in the present, we will foster goodness.’ [F.158.a]

“As the brahmin Bearer of Victory, who was like a great sal tree, then learned to discern with precision his wholesome qualities that were occurring from his unwholesome qualities to be counteracted, he was able to foster the wholesome qualities that were occurring and reject the unwholesome qualities that were occurring. As he abandoned his unwholesome qualities and utilized the wholesome ones, he achieved absorption. He achieved such an absorption that he was able to permanently eliminate all unwholesomeness and develop wholesome qualities. He continued to practice in that way through to completion, mastery, and total assimilation, such that for eight million eons he avoided falling into misfortune.

“Maudgalyāyana, in case you may think that at that time the brahmin Bearer of Victory, who was like a great sal tree, was anyone else, do not think so. In those days I was the brahmin Bearer of Victory who was like a great sal tree. In order to counteract the causes of cyclic existence and foster the causes of nirvāṇa, in the interim period I served and asked questions to many quintillion buddhas. Due to those roots of virtue, I have now abandoned the afflictions including the links of their habitual tendencies, and achieved wisdom that is unobscured in relation to phenomena.”

Then venerable Maudgalyāyana said to the Blessed One, “Blessed One, it is amazing the way the Blessed One, without ever being discouraged, donned the great armor so well and became unsurpassedly and completely awakened for the sake of others.”

The Blessed One then replied to venerable Maudgalyāyana, “Yes, Maudgalyāyana, the thus-gone ones don this great armor to bring sentient beings caught in the current to safety. Maudgalyāyana, if you do not protect yourself, you cannot help others. This way you can help others by paying no heed to risks to life and limb. [F.158.b] [B15]

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a man named Chief Water God, who was the chief of a region of peaceful villages, cities, and towns. He was rich, wealthy, prosperous, had many resources, many possessions, was endowed with numerous assets and goods, and owned jewels, pearls, beryl stones, conch shells, crystals, coral, silver, and gold. He was also wise, bright, prudent, and compassionate; he had the wish to help all sentient beings.

“At that time the king who ruled over these peaceful towns and cities was a spiritually-minded Dharma king named Bandhumat. He was rivaled by a powerful king named Severe God who commanded a large army and, unsatisfied with the extent of his kingdom, had his mind set on invading other territories. Organizing the four divisions of his army, he advanced toward the territory of King Bandhumat to conquer it.

“At that point King Bandhumat addressed his ministers, saying, ‘O village chiefs, this King Severe God, being unsatisfied with his own kingdom, is now advancing with his troops, forces, and armies to take over mine. Please think about what we can do, O village chiefs.’

“Some responded, ‘We need to muster courage! If we are brave they can be repelled!’ Others answered, ‘We should donate our wealth to protect the kingdom. That way we can properly guard the kingdom and the kingdom can flourish!’ Others said, ‘We should leave it to the ministers and cabinet ministers. The cabinet ministers should take charge!’ Still others said, ‘We should gather our forces and use military action to defend ourselves!’

“Finally, King Bandhumat approached the city chief Water God and said to him, ‘Water God, you must know‍—King Severe God [F.159.a] is dissatisfied with his own kingdom and so is now coming to conquer my land. What should be done?’

The city chief Water God then replied to King Bandhumat, ‘Your Highness, whatever I am capable of, I will do. Whatever wealth I possess, I will donate. You may try to use magical spells, but spells will not be enough to stage a defense‍—the army will still advance. So to succeed, you could send a messenger and offer an elephant. However, that also will not be enough to repel them‍—their army will still advance.’

“King Bandhumat then dispatched a messenger to the rival king to say, ‘I beg you: Let’s both just be satisfied with our own kingdoms‍—I with mine and you with yours. Let us form a truce‍—I implore you to retreat.’ Continuing, he said, ‘Your livelihood will soon be passed on to others. My friend, you should therefore understand how to sustain yourself with just one meal, with just one set of clothes, and with just one bed, and to stay with just one wife. Why is this, you may ask? The wise do not get caught up in quarrels with others, for one is not able to sustain multiple world systems. Someone may own a whole mountain of gold and yet still not be satisfied, but desire to gain even more. Please reflect on this, my friend, and be generous. Why? Because wise people should learn contentment. When acting in this agreeable manner, you will not be overtaken by those more overcome by desire. If you kill me, the kingdom will be yours, though if I kill you, the kingdom will be mine.’ Such was the letter that he sent with the messenger.

“King Bandhumat then thought, [F.159.b] ‘There are so many worldly elements, and it is due to our attachment to the elements that we experience suffering. Whenever there is an element, there is a need for people’s material things; if there were no elements, there would be no need for people’s material things. Since taking on elements in the past, though we pursue material things, we just suffer more. Why should we suffer due to the elements? If I continue to create this, I will only continue to suffer.’ Reflecting in this way, he gave up his kingdom and took ordination. Developing in the four abodes of Brahmā, he then took rebirth in the realm of Brahmā. Maudgalyāyana, in case you may think that at that time King Bandhumat was anyone else, do not think so. In those days I was King Bandhumat. At that time I gave up the defects of the several elements. Since I still now perceive the faults of the several elements, I am free from appropriation. Therefore, Maudgalyāyana, bodhisattvas should come to see the faults of the manifold elements and go beyond attachment.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Brahmadeva who was both wise and spiritually inclined. Once he wondered, ‘What is this self that governs as the lord of humans? By which human name does the self govern as the lord?’ He then concluded, ‘It must be the eighteen elements. What is the origin and basis of these eighteen elements of human beings?’ Concerning this he concluded, ‘They are created by karma, which is itself of three types: the type born out of desire, the type born out of anger, and the type born out of ignorance. Karma born out of desire leads to the formation of the realms of five classes of beings: the hells, the animal realm, the realm of the Lord of Death, the human world, and the god realm. Karma born out of anger leads to [F.160.a] the formation of the realms of three classes of beings: the hells, the animal realm, and the realm of the Lord of Death. Karma born out of ignorance also leads to the formation of the realms of five classes of beings: the hells, the animal realm, the realm of the Lord of Death, the human realm, and the god realm. How is this? Desire functions via five senses, while anger functions via three, and ignorance functions via five. How, exactly? Any locus of our desire is likewise a locus of ignorance. Anger is only a locus of the lower realms. Thus, they are referred to as “the several elements.”

“ ‘Presented with visible forms, my eyes are formed. Without any anger, my form element is created. Presented with consciousness, my visual consciousness is formed. Presented with pleasant words, my ear element is formed. Presented with the sounds of music, my sound element is formed. Taking joy in the sound of music, my ear consciousness element is formed. Presented with scents, my olfactory element is formed. Presented with pleasant scents, my scent element is formed. Presented with a mixture of scents, my olfactory consciousness is formed. Presented with delicious tastes, my tongue element is formed. Presented with superior tastes, my taste element is formed. Presented with a mixture of tastes, my taste consciousness is formed. As the mind is constrained, my body element is formed. Presented with soft clothing, my texture element is formed. Due to delight in that clothing, my tactile consciousness is formed. Presented with something pleasant, my mind element is formed. Presented with mental objects, my mental object element is formed. Through the endurance of cognition of mental objects, my mental consciousness element is formed. These are the causes and conditions for the eighteen elements to be formed.’

“Pondering in this way, he arrived at a correct perspective. [F.160.b] Due to those roots of virtue, he achieved certainty beyond doubt that in every mode of rebirth, afflictions lead to karma, and karma leads to the elements. Maudgalyāyana, in case you may have any doubts or hesitations so as to think that at that time King Brahmadeva was anyone else, do not think so. In those days I was King Brahmadeva. Therefore, Maudgalyāyana, bodhisattva great beings should be knowledgeable regarding karma and afflictions, not to mention knowledgeable regarding the ways they ripen.

“Maudgalyāyana, I created limitless roots of virtue in the past when I was training in the practices of a bodhisattva in order to gain knowledge of the origin as related to knowledge of the several elements. In pursuit of unexcelled and perfect awakening, I also observed chastity and thus gave up hundreds of thousands of beautifully adorned women. This was not for some personal benefit‍—rather, wanting to fulfill the wishes of sentient beings, I gave up trillions of perfectly adorned women.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Bṛhaspatideva. He had magical powers as a result of karmic ripening and served as overseer of the kingdom. In that capacity, heretics were subdued and the land was free of barbarians. There were bountiful harvests, and the land filled with beings. Everyone conducted themselves virtuously, and the land was adorned with beings. There were no poisonous plants, but an abundance of ambrosial plants. The land was as flat as the palm of a hand, and filled with all kinds of tantalizing fruit trees. In this manner it was similar to the Heaven of the Thirty-Three.

“Once, King Bṛhaspatideva found himself pondering, ‘I have this vast, immaculate kingdom, excellent in every respect; indeed there are not even any beggars. All of this I have created. Now that I have been born in this human realm, I should train in the path leading to the attainment of the higher realms. [F.161.a] I should seek out the companionship of a noble being. Moreover, I should perform an extraordinary offering ceremony.’

“He told his court chaplain, ‘O brahmin, I want to perform a suitable offering ceremony that will subdue those who oppose the Dharma, agitate spiritual adversaries, cast out the spiritual barbarians, and bring every type of material necessity. Since I wish to perform such a ceremony, please show me how.’

“The brahmin replied, ‘Your Majesty, please perform the offering ceremony accordingly. Your Majesty, as you perform this offering ceremony, keep in mind there are a variety of beings. Some are of a constitution dominated by wind, others have a nature marked by bile, and yet others are of a disposition dominated by phlegm; still others are of mixed disposition. Your Majesty, you should provide specific kinds of appropriate food to each of these groups.’

“King Bṛhaspatideva listened carefully to what his court chaplain said, and then gathered the offerings accordingly. Eight hundred thousand brahmins assembled to take part in the offering ceremony and each had his wishes fulfilled. Each had his heart’s content of vegetables, while attendants carried out the ceremonies to fulfill everyone’s wishes. The immense offerings were mostly distributed inside dishes of gold. Each brahmin was offered an appropriate dish, while the majority of the offering ceremony was arranged on a golden platform, and women carried out the distribution of gifts. A different woman distributed a gift to each brahmin, with each woman making a particular offering to each brahmin. They were allowed to accept what they liked or leave what they did not. Each enjoyed to the utmost whatever he liked and could refuse whatever he did not like. The immense offering ceremony went on for ten thousand years, and for the entirety of those ten thousand years this suitable offering ceremony ensured that no one, not even the lowliest milkmaid, got sick.

“In this way I carried out the offering ceremony out of my wish to help all sentient beings, [F.161.b] considering them all to be worthy recipients. Maudgalyāyana, in case you may think that at that time King Bṛhaspatideva was anyone else, do not think so. In those days I was King Bṛhaspatideva. Due to those roots of virtue, I attained knowledge of the several elements, knowledge of the equality of the elements, knowledge of the several elements of all sentient beings, and freedom from disease. Therefore, Maudgalyāyana, bodhisattva great beings who wish to fully awaken to unexcelled and perfect buddhahood should adhere to knowledge of the several elements. They must discern how knowledge of the origin and knowledge of the several elements are attained based upon the causes of the elements and their origin.

“Maudgalyāyana, I fully awakened by understanding karma. I thought, ‘Based on that cause, this karma was created. And by abandoning this action, this knowledge is attained.’ Thinking in this way, I have been overwhelmed by compassion for those who dwell in realms of desire, those who dwell in realms of anger, and those who dwell in realms of ignorance, no matter which of the various afflictions affect sentient beings in their suffering. Likewise, I have explained the various afflictions that lead to afflicted states of mind and the corresponding creation of karma, as well the various elements due to which they do not come about. Whether they may be yellow, black, red, with eyes like a partridge,48 with eyes like a crane, tall, short, or of medium height‍—I have understood the karma for each correctly.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a prince named Kāruṇika. He was skillful and sought to help and bring about the welfare and happiness of all beings. Once he wondered to himself, ‘What makes these sentient beings appear in so many different colors, [F.162.a] in so many different shapes, making so many different sounds, with their various virtues, various classes, various family lines, and various names? What are the causes and conditions that lead to this?’

“Yet, since he had no knowledge of the present, he was unable to answer. He then thought, ‘What mendicant or brahmin could explain this matter?’ In pursuit of this knowledge he sent men everywhere in the ten directions, ordering them, ‘Please go find out: in this world what mendicant, brahmin, teacher, or teacher’s son understands this matter and can eliminate my doubts about it?’

“The prince’s father, King Susthita, then told him, ‘My son, what you have in mind is inconceivable. What you have entrusted them to do is unfeasible. Son, your contemplations will merely disturb you and disturb the king as well. You will never come to a conclusion about something that is inconceivable. Why do I say this, my son? Because there are no answers to these questions. Please just enjoy the kingdom‍—revel in the entire world as a lord of pleasures. But give up your pursuit, my son‍—thinking of such meaningless things will only make you tired and disturbed!’

“Prince Kāruṇika then addressed King Susthita, saying, ‘Your Majesty, please do not let the dense darkness remain that way! The subjects in your land include people of lovely color, ugly color, and some that are perfect in every regard. They include beautiful people and ugly ones, people of high class and low class, rich people and poor people, foolish people and clever ones, people who know a variety of trades, those who have a craft and those who are learning one, people who are poor at first but later become rich through effort, and people who are ill and then recover from their illness. Your Majesty, it should be understood in this way and in this manner. [F.162.b] If these things have causes, I do not know them. Your Majesty, my lack of knowledge of something does not mean that it does not exist. There are many trades I do not know, and what I do understand is not always known to those of other trades. Such knowledge does exist, Your Highness, and yet I do not possess it. Therefore, I am asking my questions to wise and well-respected mendicants and brahmins, to those whose insight is well respected.’

“King Susthita then replied to Prince Kāruṇika, ‘My son, by all means, go ahead and ask your questions to those mendicants and brahmins whose wisdom is well respected and whose insight is well respected.’

“At that time there lived in the world a thus-gone, worthy, perfect buddha named Jyotiṣprabhā; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Once, Prince Kāruṇika heard a voice in the sky saying, ‘The thus-gone called Jyotiṣprabhā is living in the world and will answer your questions!’ So when the night was over, Prince Kāruṇika went before King Susthita and told him, ‘Your Majesty, you should know this: Your Majesty, last night while I was sleeping, I heard a voice in the sky saying, “The thus-gone called Jyotiṣprabhā is living in the world and will answer your questions!” ’

“King Susthita then replied to Prince Kāruṇika, ‘My son, where does this thus-gone one named Jyotiṣprabhā live?’ At that moment the thus-gone Jyotiṣprabhā was aware of what King Susthita was thinking and wondering. Manifesting the miraculous powers he had, he miraculously illuminated the entire eastern region. Prince Kāruṇika and King Susthita then beheld the Blessed One, [F.163.a] the thus-gone, worthy, perfect buddha Jyotiṣprabhā, and due to the light, they could also see his entire buddha realm. They felt faith in the blessed thus-gone Jyotiṣprabhā. With such faith in their hearts, Prince Kāruṇika went before the thus-gone Jyotiṣprabhā along with six hundred thousand other beings. Paying great reverence to the thus-gone Jyotiṣprabhā, they sat off to one side. Sitting off to one side, Prince Kāruṇika then sang his questions to the Blessed One in song:

“Aware of what Prince Kāruṇika had in mind, the thus-gone, worthy, perfect buddha Jyotiṣprabhā smiled. Noticing the smile, Prince Kāruṇika prayed, ‘May I attain buddhahood!’ and then asked the Thus-Gone One in verse:

“Then the thus-gone named Jyotiṣprabhā bestowed prophesies in the presence of King Susthita and the entire retinue of six hundred thousand beings.

“Maudgalyāyana, in case you may have any doubts or reservations, thinking that at that time Prince Kāruṇika was anyone else, do not think so. In those days I was Prince Kāruṇika. For this reason, Maudgalyāyana, bodhisattvas should gain knowledge of all treatises. Maudgalyāyana, bodhisattvas who are knowledgeable about all treatises enter into the state of omniscience. Why is this, Maudgalyāyana? It is because making a composition about omniscient wisdom means to be knowledgeable about all treatises. Maudgalyāyana, bodhisattvas who are knowledgeable about all treatises come to take on the disposition of the authors of those treatises. By this identity they teach the treatises. You should know that in this regard the Thus-Gone One’s knowledge of the path that leads to cessation as related to knowledge of the several elements refers to omniscience. Why is this? Afflictions can be inferred from the presence of karma. Due to these afflictions further karma is formed. Mind can be inferred from the presence of the afflictions. Due to the presence of involvement in afflictions, one can infer the presence of mind that is attached, angry, or deluded. Based on the presence of mind one can infer the presence of the person. In this way the Thus-Gone One declares sentient beings’ transmigrations. For instance, ‘Because of creating this karma, this individual will transmigrate as a hell being.’ Or, ‘Because of creating this karma, this individual will transmigrate to be born as an animal.’ Or, ‘Because of creating this karma, this individual will transmigrate to the realm of the Lord of Death.’ Or, ‘Because of creating this karma, this individual will transmigrate into the class of demigods.’ Or, ‘Because of creating this karma, this individual will transmigrate as a human.’ Or, ‘Because of creating this karma, this individual will transmigrate to the higher realms.’ [F.164.a] Or, ‘Because of creating this karma, this individual will transmigrate to nirvāṇa.’

“Consider this analogy: An artist or their skilled apprentice may clean a plank of wood or wipe a wall thoroughly and then apply paint to it; having properly done so, whatever form he or she then wishes to paint can then manifest. It is due to inference based on such actions that the artist becomes known as a skilled artist. Similarly, Maudgalyāyana, afflictions can be deduced based on the presence of karma; and in the same manner, a certain karma will be created due to the presence of an affliction. It may arise from desire, from anger, from ignorance, from desire and anger, from desire and ignorance, from anger and desire, from anger and ignorance, from ignorance and desire, or from ignorance and anger‍—in any case the presence of an affliction can be deduced based on the presence of karma, just as the individual can be deduced based on the presence of an affliction.

“Thus, you should understand that a person appears based on the formation of karma in this way: ‘This individual must be a hell being, dwelling among hell beings. This other individual must be an animal, living in the animal realm. This other individual must be a being in the realm of the Lord of Death, dwelling in the realm of the Lord of Death. This other individual must be a demigod, dwelling in the demigod realms. This other individual must be a human, dwelling in the realm of humans. This other individual must be a god, dwelling in the god realms. This other individual must have attained nirvāṇa, and dwells in nirvāṇa.’

“In this way, from the presence of karma, afflictions are inferred; from the presence of afflictions, individuals are inferred; [F.164.b] from individuals, transmigrations are inferred; from transmigrations, types of ripening are inferred; from the presence of types of ripening, cyclic existence is inferred; from the presence of cyclic existence, the suffering of cyclic existence is inferred; and from the presence of the suffering of cyclic existence, karma and afflictions are inferred. When suffering and the afflictions come to an end, there is freedom. When afflictions come to an end, karma comes to an end. When karma comes to an end, there is no formation. When there is no formation, that is nirvāṇa. What leads to nirvāṇa, you may ask? Nirvāṇa is the transcendence of this very suffering, just as rubbing sticks together sets them ablaze, yet the fire dies when the wood runs out. There is no other fire than that‍—when the wood is finished the fire dies. In the same way, when karma and afflictions come to an end, one transcends suffering. There is no other suffering than that‍—that is the transcendence of suffering. Nirvāṇa happens when karma and afflictions come to an end.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Master of the Three Realms; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. In the buddha realm of the thus-gone Master of the Three Realms there was a brahmin, who was similar to a sal tree, named Moon Eyebrows. He was a chanter and mantra holder, and had mastered the threefold knowledge, as well as grammar and ritual sciences, including history, rhetoric, the scriptures of the Lokāyata, and the scriptures on ritual offerings. He was born into the lineage of those with the characteristics of a great being.

“He was not satisfied with his teacher’s instructions or the threefold knowledge and so sought out virtuous teachings. He had mastered all the knowledge shared by all brahmins, had mastered the scriptures of the Lokāyata, had mastered all the scriptures on medicine, had mastered all the scriptures on characteristics, and had mastered all the scriptures on magic, thus becoming confident in the scriptures on optical illusions, visual tricks, [F.165.a] illusions of Vemacitra, illusions of destruction, illusions of skeletons, illusions of Saṃvara, children’s tricks, vidyādharas’ tricks, the miraculous tricks of non-Buddhist orders, and countless other types of tricks. The brahmin Moon Eyebrows, who was similar to a sal tree, heard that there had appeared in the world a thus-gone named Master of the Three Realms‍—who was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one, a worthy one, a perfect buddha‍—and moreover that there was nothing at all he had not understood, seen, realized, or actualized. He thought, ‘Any great being who comes to possess the thirty-two marks of a great being other than by my mantra teachings must be one of two types, and could not be anything else. If he is a house dweller, he will become a universal emperor, ruling as lord over the four continents. As a spiritually inclined Dharma king, he will possess the seven treasures. The seven treasures are the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious queen, the precious steward, and the precious minister. He will have a full thousand children. He will be brave and courageous and have a body endowed with extraordinary features with which he will conquer opposing forces. Without any coercion by weapons, his Dharma will extend everywhere throughout the earth.

“ ‘If, on the other hand, he shaves his hair and beard, dons the saffron robes, and devotedly leaves his home to become a homeless renunciant, he will become a thus-gone, worthy, perfect buddha, learned and venerable, a well-gone one, a knower of the world, a steersman who guides beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. I must examine whether this blessed thus-gone named Master of the Three Realms possesses the thirty-two marks of a great being or not. If I see that he does possess the thirty-two marks of a great being, [F.165.b] I will know that he is to be regarded as a thus-gone.’

“With that the brahmin Moon Eyebrows, who was similar to a sal tree, paid a visit to the blessed thus-gone Master of the Three Realms along with sixty other great brahmin householders. After exchanging pleasantries with Thus-Gone One Master of the Three Realms, they sat off to one side. Sitting to the side, the brahmin Moon Eyebrows, who was similar to a sal tree, wondered about the blessed thus-gone Master of the Three Realms’ thirty-two marks of a great being. Then he saw that the blessed thus-gone Master of the Three Realms indeed had the thirty-two marks of a great being. Moon Eyebrows wondered, however, about two of blessed thus-gone Master of the Three Realms’ marks of a great being in particular: he had doubts about whether his genitals were concealed in a sheath and whether his tongue was long.

“The blessed thus-gone Master of the Three Realms was aware of the brahmin Moon Eyebrows’ thoughts, and so he extended his tongue from his mouth to lick both his cheeks entirely from eye to ear before licking his ear lobes. Witnessing such signs, exactly as they ought to appear, the great brahmin householder also saw that the Thus-Gone One’s genitals were indeed concealed in a sheath. Thus, he no longer had any reservations about the Thus-Gone One’s thirty-two marks of a great being. Without any doubts, he stood up from his seat and knelt on his right knee. Joining his palms, he bowed toward the thus-gone Master of the Three Realms. Bowing to his feet, he kissed them, and then raised them up. He then said, ‘Blessed One, I am the brahmin Moon Eyebrows, who is similar to a sal tree. [F.166.a] Blessed One, I am the brahmin Moon Eyebrows, who is similar to a sal tree,’ repeating his name and family line three times. He then formed the thought, ‘May I become a thus-gone, worthy, perfect buddha in the future, and then guide those who have not been guided, liberate those who have not been liberated, pacify those who have not been pacified, free those who have not crossed, revitalize those who have not been revitalized, bring those who have not reached nirvāṇa to nirvāṇa, and become a guide of the whole world including the gods.’

“The thus-gone Master of the Three Realms was aware of the great brahmin householder Moon Eyebrows’ thoughts, and so he smiled. It is the nature of things that when blessed ones smile, light rays of a myriad colors emerge from their mouth. The light now circled the thus-gone Master of the Three Realms three times before vanishing into the crown of his head. At that time the thus-gone’s chief attendant was the monk Śāntendra. He now stood up from his seat and draped his shawl over one shoulder. Joining his palms, he bowed toward the blessed thus-gone Master of the Three Realms and supplicated in verse:

“The thus-gone Master of the Three Realms then replied to his chief attendant in verse as well:

“What do you think, Maudgalyāyana? In case you may think that at that time the brahmin Moon Eyebrows, who was similar to a sal tree, was anyone else, Maudgalyāyana, do not think so. In those days I was the great brahmin householder Moon Eyebrows. Therefore, Maudgalyāyana, bodhisattvas should have their minds full of faith, become learned in every scripture, and exert themselves diligently.”

“Maudgalyāyana, in order to understand the various elements, when I was training as a bodhisattva in the past, I gathered understanding of the various elements and in doing so gained certainty in the elements that constitute remedies to the various elements of sentient beings. Then, contemplating how to teach the Dharma, I created countless roots of virtue.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Virtuous Vision, who maintained his kingdom in a righteous manner. At the same time there was also a thus-gone one named Unhindered Vision; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. [F.167.a] The thus-gone, worthy, perfect buddha Unhindered Vision had a buddha realm consisting of a number of trichiliocosms equal to the amount of grains of sand in the Ganges River. In that buddha realm no sentient beings were born who had disturbed discipline, nor, for that matter, any beings with any afflictions. All those beings, who had in the past formed roots of virtue with perfect buddhas, now also formed roots of virtue in the presence of the thus-gone Unhindered Vision. The thus-gone Unhindered Vision was aware of all those beings’ thoughts, and so he proceeded to praise the thus-gone ones’ ten powers: ‘Everything that is excellent can be accomplished on the basis of the thus-gone ones’ ten powers. Thus, in order to realize them, you should be diligent even at the risk of harming your body, skin, organs, bones, stomach, flesh, and blood. If you forsake diligence, you will not achieve the thus-gone ones’ ten powers.’

“All of them then applied diligence and exerted themselves toward achieving the thus-gone ones’ ten powers. Thus-Gone One Unhindered Vision led the way for all of them. The Thus-Gone One was able to bring all those countless sentient beings to the wisdom of buddhahood. He led them all to awaken to unexcelled and perfect buddhahood and total nirvāṇa. What do you think, Maudgalyāyana? In case you may think that at that time King Virtuous Vision was anyone else, do not think so. In those days I was King Virtuous Vision. Because of this, from that point onward, I was indefatigable in bringing sentient beings to maturity. How is this? When I was training as a bodhisattva, the more I brought beings to maturity, [F.167.b] the more they passed beyond suffering. Maudgalyāyana, as inconceivable a number of beings as they were, I was able to lead them all to transcend suffering. One could not even count their number. Maudgalyāyana, applying myself to the preservation of the Buddha’s lineage, I led that amount of sentient beings to unexcelled and perfect awakening, and brought them to maturity. Therefore, Maudgalyāyana, bodhisattvas should practice for the sake of preserving the buddha lineage.

“Maudgalyāyana, when I was training in the practices of a bodhisattva, in order to gain knowledge of the origin as related to knowledge of the various elements, I pondered, ‘If I were to attain knowledge of the origin as related to knowledge of the various elements, how could I then benefit beings?’ With that thought in mind, I created manifold roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a blacksmith named Smart Blacksmith, who was wise, bright, prudent, and skilled in craftsmanship. In the course of his training, he learned how to work on golden statues, just as he learned extraction and came to understand value. As he developed his expertise in these matters, he became highly knowledgeable regarding the value of gold statues, so that it became common in every direction of the land for people to remark, ‘Wow, what a master blacksmith he is!’ and to laud and praise him. As he came to master supreme craftsmanship, his renown even spread to the royal palace, which provided him with wealth. The king lavished him with clothing, and everyone came to consider the craftsman a man of his word.

“What do you think, Maudgalyāyana? In case you may think that at that time Smart Blacksmith was anyone else, do not think so. In those days I was Smart Blacksmith. Therefore, Maudgalyāyana, [F.168.a] bodhisattvas should become wise in knowledge of the origin as related to knowledge of the various elements.

“Moreover, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the origin as related to knowledge of the various elements, I created manifold roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a dance teacher named Chief of All Beings. He was wise, bright, prudent, skilled, gentle, harmonious, trustworthy, and cared for and liked by many. He understood what is timely and what is untimely, he understood his mother and father, he understood himself and his retinue, he conformed to worldly ways of thinking, and he could captivate people’s minds just by speaking. He had a daughter named Heroine of Beings who had formed roots of virtue before countless thus-gone ones. She was broad-minded, and had little desire, anger, or stupidity. Her complexion was superhuman; she had a complexion like a divine being. She had utter prowess in the art of dance and was proficient in ceremony as well. Everyone was captivated just by seeing her. In that place, one time many people gathered, and an assembly was formed. Heroine of Beings, the dance instructor’s daughter, decorated herself in jewelry, stood at the center of the group, and then sang this song:

“What do you think, Maudgalyāyana? In case you may think that at that time the maiden called Heroine of Beings was anyone else, do not think so. In those days I was the dance instructor’s daughter named Heroine of Beings. Therefore, Maudgalyāyana, until the element and sense source of aging have been reduced to dust, wise people should put effort into realizing the nectar of immortality.

“Furthermore, Maudgalyāyana, in order to understand cessation as related to knowledge of the various elements, [F.169.a] I wondered to myself, ‘Which dharmas make it so that knowledge is uninterrupted?’ and with that in mind I created countless roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a thus-gone one named Irreproachable Renown. One student of his teachings, a bodhisattva named Highest Practice, took a set of commitments that he then kept unwaveringly. His commitments were as follows: ‘Until everyone in my buddha realm has become a vessel for unexcelled and perfect awakening, I will not fully awaken to unexcelled and perfect buddhahood. Until it is possible for everyone born in my buddha realm to attain nirvāṇa through the easy path of the swift superknowledges, I will not fully awaken to unexcelled and perfect buddhahood. Until every being born in my buddha realm has abandoned unwholesome phenomena and adopted wholesome phenomena, I will not fully awaken to unexcelled and perfect buddhahood. Until all beings who are to fully awaken to unexcelled and perfect buddhahood have become irreversible from unexcelled and perfect buddhahood, I will not fully awaken to unexcelled and perfect buddhahood. As long as anyone might hear the word “hell” in my buddha realm, or be reborn as an animal, or take birth in the realm of the Lord of Death, or be reborn in the class of demigods, I will not fully awaken to unexcelled and perfect buddhahood. As long as the word “suffering” can be heard in my buddha realm, I will not fully awaken to unexcelled and perfect buddhahood. [F.169.b] Until all beings who take birth in my buddha realm are in their final rebirth, I will not fully awaken to unexcelled and perfect buddhahood. I will exclusively remain due to my prayers as a bodhisattva. These, among others, will be the qualities of my buddha realm.’

“Maudgalyāyana, in case you may think that at that time the bodhisattva named Highest Practice was anyone else, do not think so. In those days I was Highest Practice. Therefore, Maudgalyāyana, bodhisattva great beings should keep a firm commitment to help sentient beings. [B16]

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Candradatta who had a daughter named Innumerable. Princess Innumerable was gorgeous and had a lovely figure. She was attractive and had a fine complexion. She was fully developed and sublime. When her parents were giving her up for marriage, she begged them: ‘Father, Mother‍—please don’t give me up for marriage!’

“Her parents replied, ‘Child, what is your wish?’

“She answered, ‘Father, Mother‍—please do not give me up for marriage! If you ask why I say this, Father, it is because the more one acquires, the more one suffers. Those who have no possessions have no suffering. Just look, Father, at how much grief comes with being a householder. With no household the grief of being a householder would be gone. With having children come the troubles of having children. Without children the troubles of having children would be gone. With attachments come the troubles of attachments; without attachments the troubles of attachments would be gone. This is how I understand attachments: they are the source of all problems. This is how I understand the householder life: I understand it as something harmful. [F.170.a] Father, sentient beings have interest in various elements. Those who take pleasure in cyclic existence seek out attachments. Those who take no pleasure in cyclic existence do not seek out attachments. I take no pleasure in cyclic existence; thus I do not seek out attachments. Happiness occurs when one gives up all attachments.’

“What do you think, Maudgalyāyana? In case you may think that at that time Princess Innumerable was anyone else, Maudgalyāyana, do not think so. In those days I was Princess Innumerable. Therefore, Maudgalyāyana, just as with me in the past, so with bodhisattvas in the present‍—if they have attachments, they will suffer, while they will not suffer if they have no attachments. They should understand this principle and train in having no attachments. Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the path that leads to cessation as related to knowledge of the various elements, I came to understand perfectly the knowledge of the origin as related to the various elements. Then, wondering how I could explain it to beings, I created a multitude of different roots of virtue.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a man named Jayasena the Swordsmith, who had mastered all the fine points of his trade. He had mastered every trade with a seal and was well familiar with all of the seals of vessels.50 One day Jayasena the Swordsmith had the thought, ‘I hold the seal of every single trade. There is not even a single trade seal I do not possess.’

“At that time there appeared in the world a thus-gone one named Infinite Vision; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. At that time there was a benevolent god, who was an old friend of Jayasena, and who had before been his relative. Once, while in midair, [F.170.b] this god made his physical appearance vanish, and then spoke these verses:

“Jayasena the Swordsmith heard the god’s eloquent speech. After that night had passed, he began to search everywhere, asking people where the blessed thus-gone Infinite Vision was currently dwelling. He worked hard to find the Thus-Gone One; when it was not known where the Thus-Gone One was dwelling, he would ask where he might have traveled. At that point the thus-gone Infinite Vision knew the time for Jayasena the Swordsmith’s roots of virtue was ripe, and so the Thus-Gone One manifested his form, sitting cross-legged in midair, and then spoke these verses to Jayasena the Swordsmith:

“Then, without moving from that spot, Jayasena the Swordsmith achieved acceptance that phenomena are unborn.

“Maudgalyāyana, in case you may think that at that time Jayasena the Swordsmith [F.171.a] was anyone else, do not think so. In those days I was Jayasena the Swordsmith, and trained in the unexcelled craft. Therefore, Maudgalyāyana, bodhisattvas who wish to train in understanding the path leading to cessation as related to knowledge of the various elements should train in the non-origination of everything.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the world, I decided to cultivate an understanding of the world with which I could teach beings in an accurate manner. With that in mind, I created a variety of different roots of virtue.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a root digger named Truly Discerned Concept, who had extrasensory perception of all beings’ minds. He went from town to city to village to kingdom to palace teaching his knowledge about roots. At that time there was also a mendicant named Udāyī who had cultivated all the roots of virtue. He heard that a root digger named Truly Discerned Concept was teaching his knowledge of roots to large gatherings of people. This made him think, ‘One should not teach in this way about worldly knowledge, and yet I will go and learn this sort of worldly knowledge.’ Learning the knowledge of roots, he then went to a hermitage and sat in solitude in his quarters, analyzing: ‘Where can I seek out worldly knowledge?’ The thought then came to him: ‘I need not seek worldly knowledge anywhere else than this very body.’ His contemplations continued: ‘What is this world?’ And then the thought came to him: ‘This world is the five aggregates, which arise, age, become ill, [F.171.b] and die. In that sense they are fleeting, transient, transitory, and perishable. They are unsteady, and prone to decay and decomposition. Whoever understands the world with such knowledge will bring an end to the suffering of aging, bring an end to the suffering of sickness, and bring an end to the suffering of death.’

“He then felt compassion for sentient beings, thinking, ‘None of these beings understand how the entire world consists of fleeting and transient phenomena. I will liberate all these sentient beings from the world.’ And setting himself to this, he achieved the five types of superknowledge, and amused himself with his five types of superknowledge. He then went on to teach them to others. By means of his five types of superknowledge, he could see how sentient beings rush through the five classes of beings. Feeling immense compassion for them, he proceeded to lead all beings in the buddha realm to attain the five types of superknowledge.

“Maudgalyāyana, in case you may think that at that time Udāyī the mendicant was anyone else, do not think so. In those days I was Udāyī the mendicant. In that way I led all of the sentient beings throughout the buddha realm to possess the five types of superknowledge. I dedicated all those beings’ five types of superknowledge toward unsurpassed and perfect awakening. I also served all those beings by leading them to fully awaken to unsurpassed and perfect buddhahood, thus reaching total nirvāṇa. Therefore, Maudgalyāyana, bodhisattvas should understand the world to be their own fathom-tall body. They should also understand the origin of that world, the cessation of that world, and the path that leads to the cessation of that world. [F.172.a]

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the world. I came to acquire the perfection of generosity, just as I came to possess the perfections of discipline, patience, diligence, concentration, and insight. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past‍—a countlessly, inconceivably, immeasurably, incalculably, and inexpressibly long time ago‍—there was a captain named Kāruṇika. He was clever, bright, prudent, knowledgeable about the cardinal directions and the intermediate directions, as well as about what is true and false, astrology, daytime, moments, seconds, and instants, and he was skilled in means and knowledgeable about the lower realms. Once, feeling confident, and having carried out the ceremonies for good fortune and auspiciousness, he set off to sea with five hundred merchants on board. On the way, the captain who was acting as guide for the five hundred merchants expounded at length about the world: ‘To the east of this world there are innumerable other worlds, some of which are being formed, some of which are ceasing, some of which are disintegrating, and some of which are emerging. Still others remain in a state of post-disintegration, others remain after being formed, and others are just emerging. Friends, such worlds are innumerable. Likewise, in all these worlds throughout the ten directions there are beings of superior type and beings of inferior type. Some of them are rich, some poor. Some of them are servants, some lords. You should understand the world in numerous ways, both in terms of general knowledge and specific knowledge. My friends, in this way, you should exert yourselves in the world and in knowledge of the world.’ [F.172.b]

“What do you think, Maudgalyāyana? In case you may think that at that time the captain Kāruṇika was anyone else, do not think so. In those days I was the captain Kāruṇika. Therefore, Maudgalyāyana, bodhisattvas should engage in the practices of the world and worldly behavior.

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the world. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a prostitute named Adapting to All Beings. She was gorgeous and had a lovely figure. She was attractive, and had a fine complexion. She was fully developed and sublime. Whoever she was with, she adapted herself to their mindset. She never revealed herself nor gave herself up. In the same way, Maudgalyāyana, if you understand how all composite things truly are, you will see that they are insubstantial. Composite things are in no way fixed. If you think they are clean, they will appear to be clean. If you think they are unclean, they will appear to be unclean. The same can be said for perceiving things to be pleasurable or painful, permanent or impermanent, having characteristics or lacking characteristics‍—they will all appear in the corresponding manner. Maudgalyāyana, to perceive things as clean brings bondage; to recognize them as unclean brings liberation. To perceive things as pleasurable brings bondage; to recognize them as painful brings liberation. To perceive things as permanent brings bondage; to recognize them as impermanent brings liberation. To perceive that there is a self brings bondage; to recognize selflessness brings liberation. To perceive things as having characteristics brings bondage; to recognize them as lacking characteristics brings liberation. Therefore, Maudgalyāyana, bodhisattva great beings who seek complete nirvāṇa, [F.173.a] and who wish to bring sentient beings to complete nirvāṇa, should forsake the characteristic of cleanliness and rely on the characteristic of uncleanliness. This can be applied to the others as well, up to forsaking characteristics and utilizing the absence of characteristics‍—this is the path to liberation.

“Maudgalyāyana, you may wonder how bodhisattvas should cultivate knowledge of the origin as related to knowledge of the world. Maudgalyāyana, in this regard bodhisattva great beings who wish to fully awaken to unsurpassed and perfect buddhahood should never give up relying on a spiritual guide. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a bodhisattva named Truly Noble Radiance. He was well established in unsurpassed and perfect awakening, had formed roots of virtue with innumerable thus-gone ones, and possessed a variety of roots of virtue. In his dreams when he was sleeping, he never experienced anything other than being engaged with the thus-gone ones in conversation; in this way he got to know the thus-gone ones. At that time there had appeared in the world a thus-gone one named Unhindered Teacher. While he was together with the thus-gone Unhindered Teacher, they shared the following conversation. He asked, ‘Blessed One, how can one genuinely achieve understanding of the origin as related to knowledge of the world? What serves as the immediate cause of knowledge of the origin as related to knowledge of the world?’

“ ‘Noble son,” came the reply, “it is excellent that you had the thought to benefit many beings, and to ask this question of the Thus-Gone One in order to benefit many beings. Thus, noble son, listen well and keep what I am about to say in your heart.’

“ ‘Of course, Blessed One,’ he said, and he listened to the Blessed One attentively.

“ ‘Noble son, bodhisattva great beings [F.173.b] who wish to fully awaken to unexcelled and perfect buddhahood should exert themselves in learning every scripture. To internalize that knowledge, they should exert themselves in gaining realization. Bodhisattvas who are engaged in such explanations and the doctrines of past generations should learn the conventions of ordinary people, the conventions of a particular town, and the conventions of a particular region. Wherever they go, they should learn the conventions of that place. As much worldly knowledge as there is, they should master all of it.’

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva called Truly Noble Radiance was anyone else, do not think so. And why? Because in those days I was the bodhisattva called Truly Noble Radiance. Therefore, Maudgalyāyana, bodhisattva great beings should cultivate knowledge of the origin as related to knowledge of the world.

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of the world. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a young lord named Reliever of Suffering who had served previous victors. Once, he had the thought, ‘I should come to fully understand knowledge of the origin as related to knowledge of the world, and then go on to teach about it.’ His thoughts then continued: ‘Which ascetic or brahmin now lives in the world who accurately understands knowledge of the origin as related to knowledge of the world? I will ask whomever that may be.’ At that time there had appeared in the world a thus-gone one named Nectar Proclaimer; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The young lord Reliever of Suffering then took birth in the buddha realm of the thus-gone Nectar Proclaimer. [F.174.a] As soon as the young lord Reliever of Suffering was born there, a benevolent god who was his long-term friend manifested in midair, allowed his body to become visible, and then spoke these verses to the compassionate young lord:

“The young lord Reliever of Suffering heard what the god said and then waited for the night to pass. He then traveled to the presence of the thus-gone, worthy, perfect buddha Nectar Proclaimer along with sixty sextillion other beings. The young lord Reliever of Suffering then saw how stunning and handsome the thus-gone Nectar Proclaimer was; how calm his faculties were, how calm and gentle his mind was, and what an exalted state of tranquility he had achieved; how he kept his attainment of sublime calmness and tranquility hidden; how his senses were gentle as an elephant; and, like a lake, how bright, uncontaminated, and radiant he was. Upon beholding him, he felt immeasurable joy just to be in the Thus-Gone One’s presence. For a moment he did not even listen to the teaching. He just thought, ‘May I attain exactly the same wisdom as you. May my body and speech become exactly like yours.’ The Thus-Gone One then prophesied his unsurpassed and completely perfect awakening. The young lord then presented the thus-gone Nectar Proclaimer with a thousand baskets filled with flowers of the seven precious substances, before praising him with this verse:

“What do you think, Maudgalyāyana? In case you may think that at that time the young lord Reliever of Suffering‍—who went before the Thus-Gone One to ask questions, and lost all his doubts just upon beholding him‍—was anyone else, do not think so. In those days I was the young lord Reliever of Suffering. Just by asking his questions to the Thus-Gone One, he became free of doubts. Consequently, as soon as he saw the Thus-Gone One, he felt faith [F.175.a] and accomplished knowledge of the origin as related to knowledge of the world. Therefore, Maudgalyāyana, bodhisattva great beings should behold the Thus-Gone One. Maudgalyāyana, when beholding him, bodhisattvas should engender faith in the Buddha. They should apply themselves to realizing worldly knowledge.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand cessation as related to the world, I wondered, ‘How can I come to perfectly understand knowledge of cessation as related to knowledge of the world, and then explain about it to sentient beings?’ With that thought in mind, I created numerous different roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Śroṇakoṭi. He went to an isolated place and sequestered himself in solitude. He began to contemplate, ‘How do living beings and those that have died migrate in existence?’ He then had the thought, ‘I must pay visits to ascetics and brahmins and ask them about this matter.’

“At that time there had appeared in the world a thus-gone one named Lokapradīpa; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Lokapradīpa had declared, ‘There is nothing that I, the thus-gone, worthy, perfect buddha Lokapradīpa, have not understood, perceived, recognized, actualized, or realized. I will explain this!’ So Śroṇakoṭi the sage thought to himself, ‘I ought to go before the Thus-Gone One and ask him my questions. The blessed Thus-Gone One will surely give a precise answer, and I will bear its significance in mind.’ Thus he went off to pay a visit to the blessed thus-gone Lokapradīpa. [F.175.b] Upon seeing the blessed thus-gone Lokapradīpa, he felt immeasurable faith. With an utterly serene state of mind, he bowed his head to the Thus-Gone One’s feet, and then sat off to one side. Sitting off to the side, Śroṇakoṭi the sage then proceeded to ask the Thus-Gone One questions in these verses:

“Śroṇakoṭi the sage then thought to himself, ‘How much wisdom one must have to equal the Thus-Gone One! It is remarkable that someone can perceive the true nature of things like this. These phenomena neither come nor go, and yet they appear to go. They are not born without a cause. Where there is no birth, there is no cessation and no going.’ With this in mind, he felt the utmost faith, and resolved, ‘In the future may I attain the same wisdom as the Thus-Gone One, and with it, teach sentient beings about the nature of phenomena.’

“What do you think, Maudgalyāyana? [F.176.a] In case you may think that at that time Śroṇakoṭi the sage was anyone else, Maudgalyāyana, do not think so. Why not? Because in those days I was Śroṇakoṭi the sage, who was the object of the world’s reverence. Due to those roots of virtue I attained knowledge of cessation as related to knowledge of the world. Therefore, Maudgalyāyana, bodhisattva great beings should endeavor to understand cessation as related to knowledge of the world.

“Maudgalyāyana, in order to understand the path that leads to cessation as related to knowledge of the world, I once had the thought, ‘How can I come to perfectly understand the path that leads to cessation as related to knowledge of the world, and then go on to teach such knowledge to sentient beings?’ With that thought in mind, I created numerous different roots of virtue.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a spiritually inclined king named Radiant. He held the seven treasures: the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious queen, the precious steward, and the precious minister. He also had one thousand sons, all of whom were brave, heroic, and athletic, and able to conquer all opposing forces. The king governed the entire earth by his religion and without the use of violent force. At that time there was a thus-gone one named Peaceful Action whose retinue included a gathering of innumerably many ordained monks, a gathering of countless tens of thousands of laypeople, a gathering of countless sextillions of gods, and a gathering of countless sextillions of nāgas. In the thus-gone Peaceful Action’s buddha realm, beings’ life spans were fixed like those in the northern continent of Kuru. [F.176.b] However, their life span was not fixed at just one thousand years‍—their lives were immeasurably long. They never died until they reached the full extent of their life span. Once King Radiant went before the blessed thus-gone Peaceful Action along with seven thousand ministers and five thousand master builders. There he bowed his head at the Blessed One’s feet and then sat off to the side. Likewise, the seven thousand ministers bowed their heads at the blessed Thus-Gone One’s feet before sitting off to one side. Then they asked this of the blessed thus-gone Peaceful Action in the form of verse:

“At that point King Radiant tossed and scattered every type of jewel flower toward the thus-gone Peaceful Action, and then incense and other flowers as well. Due to those roots of virtue, for seventy-six immeasurable eons he was never born in the lower states, nor in classes of poverty or inferior classes.

“What do you think, Maudgalyāyana? In case you may think that at that time King Radiant was anyone else, do not think so. In those days I was King Radiant. I paid immeasurable respect by offering flowers of the seven precious substances, as well as incense and other flowers. Therefore, Maudgalyāyana, when bodhisattvas are training in the practices of bodhisattvas, they should engender immeasurable respect to the blessed buddhas and never forsake the mind of omniscience. Bodhisattvas who never forsake the mind of omniscience will soon become irreversible from unsurpassed and perfect awakening.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva, I created numerous different roots of virtue in order to understand concentration. I wondered, ‘How can I fully awaken to unsurpassed and perfect awakening, and reach emancipation by means of the strength of tranquility?’ With that thought in mind, I created an immense amount of different roots of virtue.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Viśvabhū. [F.177.b] King Viśvabhū had sixty-eight thousand queens, all of whom had bodies like goddesses, were loving like mothers, caring like aunts, and respectful like servants. Dwelling among such queens with qualities like goddesses, King Viśvabhū was nonetheless free of desire and free of anything negative and unvirtuous. He was intelligent and discerning and had come to the culmination of the first level of concentration with its concomitant joy and bliss born of disengagement. Similarly, he reached the culmination of everything up to the fourth level of concentration, in which he abided. After dwelling in equanimity at the fourth level of concentration, he eventually emerged from it, and had the insight, ‘Sentient beings pine after the five sense pleasures; they are totally attached to their desires. They engage in and carry out harmful actions, due to which they fall into the lower states. Some of them create the karma for becoming hell beings, others for becoming animals, others for entering the realm of the Lord of Death, others the divine realms, and others the human realm but with short lives. Some have a longer life, others face less harm. Some end up in a low class while others end up in a noble class. Some have little charisma while others have more charisma. Some have little wealth while others have more wealth. Some are unintelligent while others are intelligent. Some exert themselves in following the current, while others exert themselves in going against the current.’ Then he had the thought, ‘These paths are in disharmony with the goal. I must guide these beings onto the path of the completely awakened ones.’

“Emerging from the fourth level of concentration, he felt compassion for sentient beings and went wandering among and becoming involved with the various towns, cities, villages, and regions. Having achieved the five types of superknowledge, he was compelled by compassion [F.178.a] and thus went from town to town, city to city, and region to region engaged in teaching the path of the ten virtuous actions and putting an end to the path of the ten unvirtuous actions. He then led all those beings onto the path of the ten virtuous actions in that very buddha realm, and turned them away from the path of the ten unvirtuous actions. He dedicated the path of the ten virtuous actions practiced by all those beings toward unsurpassed and perfect awakening. Then he led everyone in that buddha realm to the irreversible stage. Having guided all beings in that buddha realm to the irreversible stage, after dying, he became Brahmā in the Brahmā Realm where he was reborn into the state of Great Brahmā. Once there, he was both subdued and not subdued.51 Eventually, after dying there, at the termination of the eon he was born into the same state as the luminous gods. Born among the luminous gods, when the next eon ended, he was again reborn into the realm of Brahmā. There in the realm of Brahmā he led one quintillion beings to the level of non-regression. When that realm came to an end, he was again reborn among the luminous gods. While he dwelled there, he led countless hundreds of billions of beings to the irreversible stage, such that they dwelled where there was no one ever born who was without the Dharma. Applying these hundreds of thousands of methods, after he died in the realm of Brahmā, he migrated among the luminous gods, and from there again to the realm of Brahmā. When on occasion he would appear in the human realm, he would still possess the five types of superknowledge even though there was no buddha present. When there was a buddha present, he would serve as attendant to that blessed buddha. Accumulating such roots of virtue, the blessed buddhas then led him to enter into equanimity, in which he then remained. Whether there was pleasure or whether there was disengagement, he knew the Thus-Gone One was present. [F.178.b]

“What do you think, Maudgalyāyana? In case you may think that at that time King Viśvabhū was anyone else, do not think so. Why? Because in those days I was King Viśvabhū. In those times I led to concentration beings who were attached to objects, and freed them from the desire realm. Now, too, I will continue to liberate beings who are attached to objects from the suffering of cyclic existence and lead them onto the path of nirvāṇa. Therefore, Maudgalyāyana, those bodhisattva great beings who want to benefit the world should train in the path to omniscience.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of concentration. I wondered, ‘How can I train in order to teach the path of unsurpassed and perfect awakening to sentient beings who are determined to absorb themselves in objects?’ With that thought in mind, I created numerous different roots of virtue.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named Tranquility; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Tranquility lived to be seventy quintillion years old. The first of the thus-gone Tranquility’s gatherings of hearers numbered ten thousand. They were all worthy ones … who had obtained supreme perfection in mastering all mental states.52 His first gathering of bodhisattvas numbered eighty. His second gathering of hearers numbered ninety quintillion. They were all worthy ones who had exhausted defilements … up to … who had obtained supreme perfection in mastering all mental states. The second gathering of bodhisattvas was double that. They all genuinely abided by the Great Vehicle … and possessed countless, innumerable utterly pure buddha realms53 [F.179.a] In this manner, the Thus-Gone One’s gathering of hearers and bodhisattvas was limitless.

“At the same time, in that Thus-Gone One’s buddha realm was a bodhisattva named Humble Tranquility. As he followed the living Thus-Gone One, he felt reverence for tranquility. Moreover, he had served victors in the past and so he had achieved a similar insight. Attaining insight into tranquility, he was overwhelmed by great compassion and thus he achieved knowledge of the origin as related to knowledge of concentration. Then, with his skill in methods, he was able to apply his tranquility to perceive the imperceptible. Manifesting miraculous powers, he could project thousands of emanations. He attracted with generosity beings who were distracted by objects. After attracting them with generosity, he led them to be more disciplined. Once they had become more disciplined, he taught them the buddhas’ teachings. Thus, countless hundreds of billions of beings were led to have acceptance of the profound Dharma. They came to possess bodies and minds that were fully developed in their discernment of the sublime Dharma. He led them to have great compassion. He had previously led them to be concentrated. Cultivating omniscient wisdom over an extended period, he was able to lead them toward the six perfections. Before too long, he had fully awakened to unsurpassed and perfect awakening in a perfectly pure buddha realm, bringing with him countless quintillions of beings to nirvāṇa as he himself reached that state.

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Humble Tranquility was anyone else, do not think so. In those days I was the bodhisattva Humble Tranquility. As I then cultivated concentration, I came to fully master the six perfections. [F.179.b] Whenever I applied the perfection of generosity, it became the six perfections; thus I mastered all of the six perfections. You should understand that if bodhisattvas practice in this way, they will gain skill in methods and non-regression.

“Furthermore, Maudgalyāyana, in order to understand the origin as related to knowledge of concentration, when I was training in the practices of a bodhisattva in the past, I thought, ‘May I become a teacher for beings, explaining to them correctly about knowledge of the origin as related to knowledge of concentration, that they may hear of the faults of objects. With that thought in mind, I created countless roots of virtue.

“Maudgalyāyana, in the past there was a king named Enjoyer of Various Worlds. Once, King Enjoyer of Various Worlds had the thought, ‘The more I amuse myself with the various worlds, the more my good qualities diminish. So I will renounce my kingdom and go to the forest.’ So King Enjoyer of Various Worlds gave up his kingdom and went off to live in the forest, where he stayed, aware of objects with his senses and aware of tranquility. Then he wondered, ‘How did I produce knowledge of the origin as related to knowledge of concentration, by recollecting and bringing to mind the Dharma?’ Then he thought, ‘It is because I have pleased those who are engaged in concentration. Due to those roots of virtue, I achieved knowledge of the origin as related to knowledge of concentration. Bringing those roots of virtue to mind, I pleased with worldly nourishment those noble children who dwell in states of concentration.’

“What do you think, Maudgalyāyana? In case you may think that at that time King Enjoyer of Various Worlds was anyone else, do not think so. In those days I was King Enjoyer of Various Worlds. [F.180.a] I gave worldly nourishment to beings who took pleasure in tranquility, by which those who strove for tranquility developed tranquility. Therefore, Maudgalyāyana, those bodhisattvas who want to fully awaken to unsurpassed and perfect buddhahood should give material support to those who practice concentration that is congruent with tranquility.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of concentration. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Unhindered Glory. Whichever state of concentration he created, he recognized that it would eventually cease. Thus he understood that any type of concentration will at one point cease, and thus he gained an attitude of fearlessness with regard to the entirety of existence and all beings. He exerted himself in bringing the continuity of the unsteady mind to cessation to such an extent that when the time of death came, he did not enter a womb for ninety-six eons. Instead he always took birth miraculously.

“What do you think, Maudgalyāyana? In case you may think that at that time the sage Unhindered Glory was anyone else, do not think so. In those days I was the sage Unhindered Glory. In those times, for ninety-six eons I did not enter a womb. Therefore, Maudgalyāyana, bodhisattvas should perceive all conditioned things as being transient and never stray from such a perception.

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous roots of virtue in order to understand the path that leads to cessation as related to concentration. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a teacher named Excellent Vision. He perceived the desire realm to be marred by the flaws of desire, [F.180.b] the form realm to be marred by the flaws of form, and the formless realm to be marred by the flaws of formlessness. With this in mind, he thought, ‘Alas! These beings have no savior and no guide. Wherever they dwell, they are harmed by their dwelling place. Thus I will not dwell within anything conditioned. Without dwelling there can be no fluctuation.’ In that way, with the concentration of not dwelling on any phenomena, he achieved great compassion for sentient beings. With the knowledge he had realized, he taught correctly to beings. Due to his teachings, he was able to lead innumerable billions of beings to unimpeded wisdom while reaching non-dwelling nirvāṇa.

“What do you think, Maudgalyāyana? In case you may think that at that time the teacher Excellent Vision was anyone else, do not think so. Why, you may ask? Because in those days I was the teacher Excellent Vision who taught emancipation from desire. Therefore, Maudgalyāyana, bodhisattvas should apply themselves to the phenomena that arise and cease.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created innumerable roots of virtue in order to understand liberation. Long ago in limitless cyclic existence, Maudgalyāyana, long before even the distant past there was a thus-gone one named Revitalizer. He revitalized those in the god and demigod realms who were tormented by old age and illness, and taught them the Dharma so they could transcend old age and illness. In doing so the beings who were liberated from old age and illness became fearless. He made those who had been attached free from attachment, those who had been angry free from anger, and those who had been deluded free from delusion. He made them not attached to states of concentration, not attached to the sphere of totality, [F.181.a] and not attached to the attainments of the successive stages. With his mind free and emancipated, he was known as having knowledge of liberation.

Once he had realized these eight liberations, he went on to teach the Dharma. At that time there was also a king named Vanquisher of All Enemies who reigned over a great trichiliocosm. Along with numerous assemblies of commoners and sixty thousand vassal kings, he went to visit the thus-gone one named Revitalizer. Once there, he bowed his head at the feet of the thus-gone Revitalizer before sitting off to one side. As King Vanquisher of All Enemies was sitting off to the side, the thus-gone Revitalizer taught him the eight liberations. Once he had heard about the eight liberations, he filled the great trichiliocosm with the seven precious substances and offered it all to the Blessed One. Then, along with all the vassal kings, he took ordination and gave up the life of a householder to be a mendicant. All sixty thousand vassal kings of his realm actualized the eight liberations. Only King Vanquisher of All Enemies did not.

“What do you think, Maudgalyāyana? In case you may think that at that time King Vanquisher of All Enemies was anyone else, do not think so. In those days I was King Vanquisher of All Enemies. Once I had learned of the eight liberations, I no longer dwelled in any form of existence. Out of my great compassion for all beings who live, migrate, die, and take rebirth, I remained in cyclic existence for eighteen incalculable eons, intent on the welfare of beings in cyclic existence. Therefore, Maudgalyāyana, bodhisattvas should not dwell on anything. Maudgalyāyana, bodhisattvas who do not dwell in any state of equipoise soon fully awaken to unsurpassed and perfect buddhahood. [F.181.b] [B17]

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the origin as related to knowledge of liberation, I wondered how I could free my mind from all observation and attachment to miserable things. With that in mind, I created a countless variety of roots of virtue to gain liberation and to understand the origin as related to knowledge of liberation.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Well-Considered Intelligence who, in order to help beings, was suffused by great compassion and determined to sever all beings’ fetters. Once he wondered to himself, ‘What sort of wisdom will enable me to sever my and all sentient beings’ fetters?’ In order to realize that wisdom he did not let himself become attached to any possessions. Without any such attachment, he wondered, ‘Is there one thing which, when cultivated, leads to knowledge of all sentient beings’ origin?’ He continued, thinking, ‘Apart from the omniscient mind, there is nothing that brings knowledge of all sentient beings’ origin. Bodhisattvas who attain the omniscient mind aspire to awaken. So, aspiring to awaken, and thus engendering compassion for all sentient beings, I resolve to attain unsurpassed and perfect awakening. When I eventually become an omniscient thus-gone one, I will guide those who lack guidance, pacify those who lack peace, liberate those who are not liberated, invigorate those who need invigoration, and lead those who have not reached nirvāṇa to nirvāṇa.’ [F.182.a] He then wondered, ‘Which venerable ascetic or brahmin will set me on the path to omniscience?’

“At that time there had appeared in the world a thus-gone, worthy, perfect buddha named Anointed with Ambrosia; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. In his buddha realm there was a king named Wrathful Master who was a bodhisattva. He was an unseen friend, a qualified friend, and a spiritual friend of King Well-Considered Intelligence. So when this king heard that the thus-gone Anointed with Ambrosia‍—the omniscient one, the all-seeing one, the one who sees every quality and flaw‍—had appeared in the world, he dispatched a messenger to King Well-Considered Intelligence, telling the messenger to set off and to serve him.54

“The messenger said, ‘I will obey your command,’ and, heeding King Wrathful Master’s words, he went before King Well-Considered Intelligence. After repeatedly addressing the king with respect, he presented the letter, reading it aloud: ‘O Your Majesty, this is a meaningful era, a spiritual era, an era of arrival. Your Majesty, the thus-gone one known as Anointed with Ambrosia has appeared in the world. He possesses countless praiseworthy qualities.’ Praising the thus-gone Anointed with Ambrosia in this way, King Well-Considered Intelligence learned of the Thus-Gone One and heard his name.

“He then descended his lion throne and, kneeling on his right knee with his palms together, uttered three times, ‘Homage to the thus-gone Anointed with Ambrosia!’ [F.182.b] Then he swiftly prepared a proper, superb steed, which he proceeded to mount. Surrounded by an entourage of ministers, he then headed off toward King Wrathful Master along with a great many people. Once he had arrived, he asked in a friendly manner, ‘My friend, where does the Thus-Gone One reside?’

“King Wrathful Master replied, ‘My friend, first feast and later I will show you the Thus-Gone One.’

“ ‘My friend,’ said King Well-Considered Intelligence, ‘it will be a feast just to behold the Thus-Gone One.’

“King Wrathful Master heeded King Well-Considered Intelligence’s request, and so, with the great pomp and power of royalty, they left the jeweled palace together with King Well-Considered Intelligence’s entourage of ministers and eight hundred sixty thousand other beings, traveling to a grove called ‘Resounding of All Spirits’ where the blessed thus-gone Anointed with Ambrosia resided. Once they had ridden as far as they needed, they dismounted and went before the blessed thus-gone Anointed with Ambrosia. Seeing that the two kings and the large assembly of beings had traveled a great distance to arrive there, the thus-gone Anointed with Ambrosia levitated into the sky about the height of a palm tree. Levitating there, the thus-gone Anointed with Ambrosia let a stream of water pour down from his lower body and flames blaze from his upper body. Gods of the desire realm held up parasols and scattered divine mandārava flowers. As soon as King Well-Considered Intelligence saw the Thus-Gone One, he felt immense faith. He set his resolve on unsurpassed and perfect awakening, and immediately achieved acceptance that phenomena are unborn. He then praised the thus-gone Anointed with Ambrosia in verse: [F.183.a]

“What do you think, Maudgalyāyana? In case you may think that at that time King Well-Considered Intelligence was anyone else, do not think so. In those days the thus-gone Kāśyapa was King Well-Considered Intelligence. And what do you think, Maudgalyāyana? In case you may think that at that time King Wrathful Master was anyone else, do not think so. Why is that? Because in those days I was King Wrathful Master. Gaining conviction in the knowledge of liberation, I achieved acceptance that phenomena are unborn. Therefore, Maudgalyāyana, in order to understand the origin as related to knowledge of liberation, bodhisattvas should venerate their spiritual guides and cultivate a character of inquisitiveness. [F.183.b] Maudgalyāyana, bodhisattvas who are in the hands of a spiritual guide swiftly become irreversible from unsurpassed and perfect awakening.

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of liberation. I did this by realizing knowledge of the cessation of peaceful liberation and then wondering how to teach this genuinely to sentient beings.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Noble Fame. He had served and created roots of virtue with countless thus-gone ones, maintained chastity for a long time, and had innumerable qualities of a bodhisattva. Day and night he searched the world for ascetics and brahmins who knew how to escape from cyclic existence. At the same time, in the kingdom known as Utterly Disciplined there had appeared in the world a thus-gone one named Voice Proclaiming the Cloud of Dharma. There the people had calm minds and were well settled in the Great Vehicle. They all made their homes among splendid gardens, groves, waterfalls, and parks, and lived according to the principles of pure conduct. Once, King Noble Fame was told, ‘The blessed, thus-gone, worthy, perfect buddha Voice Proclaiming the Cloud of Dharma lives in the kingdom of Utterly Disciplined and he knows how to escape from cyclic existence.’

“Hearing this news, with sixty thousand chariots and nine hundred sixty million people, he immediately departed from the royal palace in the kingdom of Utterly Disciplined. [F.184.a] In the great pomp and power of royalty, they set off toward the Cloud Grove Park where the blessed thus-gone Voice Proclaiming the Cloud of Dharma was dwelling. He rode as far as he could before entering the Cloud Grove Park on foot. There he went before the blessed, thus-gone, perfect buddha Voice Proclaiming the Cloud of Dharma, bowed his head at the feet of the Thus-Gone One, and then sat off to one side. Sitting there, King Noble Fame addressed the blessed thus-gone Voice Proclaiming the Cloud of Dharma in verse:

“Due to the roots of virtue from having thus praised in verse the blessed thus-gone Voice Proclaiming the Cloud of Dharma, King Noble Fame avoided going astray for nine hundred thousand eons.

“What do you think, Maudgalyāyana? In case you may think that at that time King Noble Fame, who was liberated from all attachment, was anyone else, do not think so. In those days I was King Noble Fame. Due to those roots of virtue, I did not go astray for nine hundred thousand eons. And now I have realized the knowledge of cessation as related to knowledge of liberation. Therefore, Maudgalyāyana, bodhisattvas who wish to perfectly understand the knowledge of cessation as related to knowledge of liberation should be unattached and free with regard to any possessions.

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I wondered, ‘How can I genuinely teach sentient beings once I have fully awakened to unsurpassed and perfect buddhahood?’ With this thought I created numerous different roots of virtue in order to understand the path that leads to cessation as related to knowledge of liberation.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Meaningful Arrival; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The first assembly of hearers belonging to the thus-gone, worthy, perfect buddha Meaningful Arrival numbered ten thousand and his assembly of bodhisattvas was double that number. His second assembly of hearers numbered ten million. They were all worthy ones, and so forth.55 [F.185.a] The second assembly of bodhisattvas was double that. His third assembly of hearers included countless billions of hearers.

“Maudgalyāyana, present during the thus-gone Meaningful Arrival’s discourses was a monk named Famous Light who lived by the Great Vehicle. He had made the following commitment: ‘Until I achieve unsurpassed and perfect awakening, I will not forsake diligence, even if my body, skin, sinews, and bones dry up‍—even if my guts, flesh, and blood entirely dry up.’ So, in the presence of the thus-gone Meaningful Arrival he draped his body in a piece of cotton cloth, which he doused with sesame oil before setting himself on fire, thus turning himself into a torch. Once the blazing flames had consumed his body, he praised the thus-gone Meaningful Arrival with these verses:

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Famous Light was anyone else, do not think so. In those days I was the bodhisattva known as Famous Light. Such was the diligence that I applied. By applying diligence in that way, I was able to bring the perfection of diligence to its full measure. Therefore, Maudgalyāyana, bodhisattvas should apply diligence. It is through diligence that one can fully awaken to buddhahood, not through laziness.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand absorption. I did this by pondering how I could use the equanimity of concentration against my senses being distracted by objects. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a former king, now a sage, named King Birth Seeker. He had given up royal affairs to ordain. Yet despite having ordained, his senses were distracted by objects. He thought to himself, ‘Oh, how sad! Having forsaken all objects and ordained, it is unfit and improper that my senses are yet distracted. With my deluded senses so caught in the cage of objects, I must apply concentration that is like space, and thereby develop the great strength to defeat all opponents. If I am to do this, though, what is the equipoise of bodhisattva great beings that is like space?’ Then King Birth Seeker reflected, ‘All these phenomena are like space. [F.186.a] In the sense that there is nothing obstructing space, all objects are similar to space. Non-conceptuality is unobstructed; non-conceptuality is liberation. Conceptuality is a fetter, while non-conceptuality is what cuts that fetter. So I will give up conceptuality.’

“He then set himself to the task of severing all attachments. Achieving the absorption that is like space, he attained acceptance that phenomena are unborn. At that point he was able to develop the power over the realm of phenomena, and so he levitated to the height of seven palm trees. There in midair, he uttered these verses:

“What do you think, Maudgalyāyana? In case you may think that at that time the sage King Birth Seeker‍—who achieved acceptance that phenomena are unborn without learning it from another‍—was anyone else, do not think so. In those days I was the sage King Birth Seeker. Due to those roots of virtue, I was reborn in a buddha realm for eight hundred million years, where the notion ‘the Thus-Gone One is’ did not occur. Therefore, Maudgalyāyana, those noble sons or daughters who want to fully awaken to unsurpassed and perfect buddhahood should train to gain understanding and realization of the profound Dharma whether buddhas appear and they meet them or not.

“Furthermore, Maudgalyāyana, I created numerous roots of virtue in order to understand the origin as related to knowledge of absorption. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Proclaimer of Fame; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Maudgalyāyana, the thus-gone Proclaimer of Fame had a twofold following of hearers. One of his assemblies of hearers consisted of a gathering of seventy-seven quintillion hearers. The second gathering consisted of one hundred sextillion hearers. All were worthy ones whose defilements were exhausted, who were free of afflictions, controlled, and who had obtained supreme perfection in mastering all mental states.

“There was in that buddha realm then a fruitless tree.57 He was a monk named Thinker of Every Object who lived there in the buddha realm and who genuinely abided by the Great Vehicle. He had formed roots of virtue with countless quadrillions of buddhas, though for some time his mind had not penetrated unsurpassed and perfect awakening. [F.187.a] He abided genuinely by the unexcelled Great Vehicle and aimed to purify a truly inexpressible amount of buddha realms. Aside from that single monk, born among the long-living gods, there were no sentient beings who had failed to produce the seeds of awakening. As the thus-gone Proclaimer of Fame was carrying out his awakened activity, he wondered, ‘Other than that single being, is there anyone else in my entire buddha realm whom I cannot benefit?’ He saw that the monk’s roots of virtue enabled him to be a worthy vessel for unsurpassed and perfect awakening, and yet he had ended up unfree. Thus he lacked the fortune to produce the roots of virtue for unsurpassed and perfect awakening. After the monk died, he descended to the Hell of Incessant Pain, where he remained for eons. There as well he did not have the fortune to form the roots of virtue needed for unsurpassed and perfect awakening. When he eventually died there, he was born as a human, though as a gesticulating, blind, and mute fool incapable of comprehending the Dharma. Then emanations of the Thus-Gone One finally brought him to maturity. When the Thus-Gone One’s emanations finally brought him to maturity, the Thus-Gone One had been feeling sorrow for sixty quadrillion lifetimes.

“Maudgalyāyana, consider the extent of the Thus-Gone One’s great compassion in feeling sorrow while acting for a single being. The Thus-Gone One could not bring that being to maturity and bring him to non-regression. Maudgalyāyana, consider how the Thus-Gone One remained sorrowful for as long as any being was acting unvirtuously. Therefore, Maudgalyāyana, bodhisattvas who wish to please the thus-gone ones should make themselves worthy vessels. They should not sadden the Thus-Gone One, but make themselves worthy vessels. [F.187.b] Those noble sons and daughters who abide by the Great Vehicle should make themselves worthy vessels under the safeguarding of the Thus-Gone One.

“What do you think, Maudgalyāyana? In case you may think that at that time that single bodhisattva who was not a vessel for the Dharma and who had taken rebirth among the long-living gods was anyone else, do not think so. In those days the unworthy bodhisattva was the thus-gone Amṛtaprabha. He had disparaged the Dharma and thus fell astray. What do you think, Maudgalyāyana? In case you may think that at that time the thus-gone one who brought that being to maturity was anyone else, do not think so. It was the thus-gone Sarvārthasiddhi. In order to bring that being to maturity he remained for innumerable eons and even then could not mature him. Therefore, Maudgalyāyana, those noble sons or daughters who genuinely abide by the vehicle of the bodhisattvas should make themselves suitable vessels in order to please the thus-gone ones; they should not sadden the thus-gone ones.

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created a boundless amount of numerous and vast roots of virtue in order to understand cessation as related to knowledge of absorption. I did this, long before even the distant past, by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Pure Intellect. He possessed limitless roots of virtue. He had practiced the pure conduct of countless thus-gone ones while serving as their attendants on numerous occasions. [F.188.a] Having attended to those thus-gone ones with the awakening mind of all the thus-gone ones, he eventually had the thought, ‘I should not try to please the Thus-Gone One with conceptual service. I should not serve the Thus-Gone One with a mundane materialistic attitude. Instead, since what I desire is omniscience, I should try to serve the thus-gone ones without any sense of pleasing them or displeasing them. By serving the thus-gone ones in this way, may I achieve omniscient wisdom. Forming such a resolve, just as I fully awaken to unsurpassed and perfect buddhahood, I will also fully awaken all sentient beings to unsurpassed and perfect buddhahood through the easy path of the swift superknowledges. Thus, as I carry out the training of a bodhisattva, all those beings will subsequently achieve unsurpassed and perfect awakening through the easy path of the swift superknowledges. In that field where I fully awaken to unsurpassed and perfect awakening, may buddhas be plentiful; may there never be a scarcity of buddhas!’ With that in mind, I served all the thus-gone ones.

“Due to those roots of virtue, here in my excellent eon, nine hundred and ninety-six thus-gone ones, worthy ones, perfect buddhas have appeared. I worshiped all these thus-gone ones who led bodhisattvas to create roots of virtue. Forming roots of virtue with all those thus-gone ones, I served all of them with immaculate physical actions, praised them with immaculate speech, and reached certainty with immaculate mental conduct. [F.188.b] Due to these roots of virtue, my forms have proliferated. Acting in the service of all those thus-gone ones, I achieved the supreme attainment and utmost renown. I immersed myself in intense contemplation of all the thus-gone ones’ teachings. By these roots of virtue, my buddha realm is so vast that its limits cannot be measured.

“Therefore, Maudgalyāyana, bodhisattvas who seek the supreme attainment, utmost renown, and who also seek teachings, should attend upon the thus-gone ones and calm their minds. Bodhisattvas who seek a vast buddha realm should begin by seeing stainless wisdom and then engage in training. They should be insatiable in forming roots of virtue in order to realize omniscient wisdom.

“Maudgalyāyana, I created numerous different roots of virtue in order to understand the path leading to cessation as related to knowledge of absorption. I did this by reflecting, ‘In the pursuit of unsurpassed and perfect awakening, how might I fully awaken to unsurpassed and perfect awakening, and then go on to genuinely teach beings the path that leads to cessation as related to knowledge of absorption? May I become inexhaustible in teaching the Dharma!’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named Voice of All Sounds; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Voice of All Sounds had a following of hearers and a following of bodhisattvas that was beyond measure. With each Dharma teaching, countless hundreds of millions of hearers achieved emancipation, while countless hundreds of millions of bodhisattvas were established in non-regression. At the same time the Thus-Gone One had a bodhisattva named Ambrosial Voice, who surpassed the entire assembly of bodhisattvas in terms of his qualities and wisdom. [F.189.a] Once, the bodhisattva Ambrosial Voice thought to himself, ‘Just as the thus-gone Voice of All Sounds embodies unsurpassed and perfect awakening, so will I embody it.’ In the presence of the thus-gone Voice of All Sounds and the great assembly of bodhisattvas, he asked in the form of a song:

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Ambrosial Voice was anyone else, do not think so. In those days I was the bodhisattva Ambrosial Voice. At that time I gained liberation from the sorrows of the realm of beings. Still now I am teaching the Dharma in order to bring an end to beings’ suffering.”

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand equilibrium. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then properly teach beings how to understand equilibrium?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a religious king named Utterly Stable Conduct, who reigned over numerous regions under the single umbrella of his command. In that era there were six hundred million cities in this world, which was sixty thousand leagues across. The towns, cities, and villages being in close proximity, the domestic fowls of the cities and villages would roam freely in the other towns. There lived King Utterly Stable Conduct. There were no thieves, robbers, or barbarians, but plenty of people of good morals. [F.190.a] There were many festivals. The world was filled with merry people, and people who cultivated the Dharma were plentiful. The word ‘evil’ was unknown anywhere, let alone actual evil behavior. The environment was beautified by groves, parks, ponds, and pools, like a divine garden. It was jubilant with the continuous, uninterrupted songs of conches, clay and wooden drums, three-stringed lutes, lutes resounding everywhere, single-stringed lutes, flutes, nakulas, beautiful voices, hand-drums, dance-cords, banduras, kettle drums, bracelets, and various lesser instruments. Like an abode of spirits or gods, it was filled with ornamental divine trees and trees of incense, garlands, and silk, and there were trees with desirable fruits. Noble beings lived there; there were no other beings but noble beings.

“At that time there appeared in this trichiliocosm a thus-gone one named Stainless Zenith; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Stainless Zenith would live for an unfathomably long time. The beings then were also jolly, and had little attachment, anger, or stupidity. They were modest, decent, and possessed the modesty achieved by noble beings. They also created karma primarily with reference to the thus-gone Stainless Zenith. There the thus-gone Stainless Zenith lived and was honored. The pleasant sounds of reverence and worship reverberated, and it became widely reported how noble beings had gathered there. The thus-gone Stainless Zenith’s buddha realm contained inexpressibly many worlds. Within them, the thus-gone Stainless Zenith carried out his acts from town to town, city to city, and village to village. [F.190.b] Wherever he went, when it came time for him to depart again, there would be crying and weeping. Yet wherever he went there was joy and he was regarded as an agreeable teacher. All the countless quadrillions of sentient beings to whom he taught the Dharma became tamed. He guided some of them with the vehicle of the hearers, some of them with the vehicle of the solitary buddhas, and some of them with the unsurpassed vehicle of the buddhas. When the thus-gone Stainless Zenith taught the Dharma, speech endowed with eight qualities emerged from his mouth and his voice contained the five hundred aspects of speech. Thus, as it emerged, it was understood throughout the entire buddha realm. When the thus-gone Stainless Zenith taught the Dharma, the entire buddha realm was sprinkled with perfumed water. As the Thus-Gone One was manifesting his activity, when the blessed thus-gone Stainless Zenith would teach the Dharma, the sounds of divine instruments came from the sky. Whatever the beings there wished and enjoyed to hear, they would hear as pleasing, beautiful, and jubilant utterances, which they relished. Whatever utterances they enjoyed or desired, they would hear those very sounds. If they desired the joy of nirvāṇa, they happily experienced its bliss, free of anything unwholesome. Those beings who desired the Dharma heard the words ‘impermanence,’ ‘suffering,’ ‘no-self,’ ‘peace,’ ‘nirvāṇa,’ ‘Buddha,’ ‘Dharma,’ and ‘Saṅgha.’ They heard the words ‘recollection of the Buddha,’ ‘recollection of the Dharma,’ ‘recollection of the Saṅgha,’ ‘recollection of discipline,’ ‘recollection of relinquishment,’ and ‘recollection of the deities.’ [F.191.a] As the Thus-Gone One’s activity came to fruition, cool winds blew on those listening to the Dharma. A delight in hearing the Dharma arose in all those whom that wind touched. When the Thus-Gone One taught the Dharma, due to the stirring up of the wind brought about by Thus-Gone One, none of the five obscurations occurred at all in any respect among those who were seeking the Dharma.

“At that time the Thus-Gone One had an attendant, a monk named Śrīsambhava, who lived in the vicinity of the Thus-Gone One. He regarded the Thus-Gone One’s retinue out of a wish to immerse himself in the Dharma. He never said anything disturbing, agitated, or impure to anyone, and with a sincere attitude he genuinely engendered a proper resolve. He thought, ‘Just like the thus-gone Stainless Zenith now teaches the Dharma to the fourfold retinue, in the future may I become a Dharma teacher, perfecting all the qualities of a thus-gone and become surrounded by such an entourage as this!’ The thus-gone Stainless Zenith was aware of the monk-attendant’s thoughts and emitted light. As that light struck the monk Śrīsambhava, he immediately achieved the absorption of great compassion. Due to that absorption, he became irreversible from unsurpassed and perfect awakening.

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Śrīsambhava was anyone else, do not think so. In those days I was the bodhisattva Śrīsambhava. Therefore, Maudgalyāyana, bodhisattvas should cultivate skill in equilibrium.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous great roots of virtue in order to understand the origin as related to knowledge of equilibrium. I did this by thinking, ‘How can I fully awaken to unsurpassed and perfect buddhahood [F.191.b] and then properly teach beings how to understand the origin as related to knowledge of equilibrium?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a brahmin named Stainless Eyes. He was a great householder who was rich, affluent, wealthy, and prosperous. He had amassed many possessions, a great fortune, and many resources. He was born of pure parentage and had a wife who was likewise pure. He was untainted by the flaws of the womb and was free of all the unwholesomeness of lower castes. He had been educated by individual teachers in the instructions of the three types of knowledge related to reciting and upholding scripture, linguistics, ritual science, grammar, the Fifth including its subdivisions,58 the topics of the past adepts, rhetoric, the Lokāyata system, the scriptures on sacrifice, and the three types of knowledge related to the scriptures on the characteristics of great men.

“At that time there had appeared in the world a thus-gone one named Freed from All Fetters; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The beings present for the teachings of the thus-gone Freed from All Fetters lived unfathomably long lives. The thus-gone Freed from All Fetters had a following of countless thousands of hearers and innumerable bodhisattvas. To them the thus-gone Freed from All Fetters gave this Dharma teaching concerning knowledge of the origin as related to knowledge of equilibrium:

“ ‘Bodhisattvas should be skilled in absorption. They should be skilled in understanding the origin as related to knowledge of equilibrium. [F.192.a] Monks, you may wonder how bodhisattvas should become skilled in understanding the origin as related to knowledge of equilibrium. Bodhisattvas should endeavor in the dharmas that are conducive to the first concentration. What is the first concentration? And why is the first concentration referred to as equilibrium? Concerning this, bodhisattvas should understand that escape from desirous thoughts constitutes a remedy to conceptualization. Such notions of escaping desire reverse desirous thoughts and remedy them. Because one is poised in equanimity, it is known as “equilibrium.” The antidote for malicious thoughts is thinking free of malice. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for violent thoughts is non-violent thinking. Violent thoughts are undermined by non-violent thoughts. Because one is poised in equanimity within that, it is known as “equilibrium.” In that way, one rests evenly in the first concentration. The antidotes for the second concentration are thought and discernment, while the antidote for those is joy produced through absorption. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the third concentration’s joy produced through absorption is the remedy that consists of joyless bliss. Because one is poised in equanimity within that, it is known as “equilibrium.” In the fourth concentration one perceives without any pleasure or pain, which is the antidote for pleasure and pain. Because one is poised in equanimity within that, it is known as “equilibrium.” [F.192.b] [B18]

“ ‘The antidote for the sense sphere of infinite space is the perception of form and the perception of materiality. The antidote for that is equilibrium in the perception of space. The antidote for the sense sphere of infinite consciousness is the perception of space. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the sense sphere of nothing whatsoever is the perception of consciousness. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the sense sphere of neither absence nor presence of perception is the sense sphere of nothing whatsoever. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for equilibrium in cessation is the sense sphere of neither absence nor presence of perception. Because one is poised in equanimity within that, it is known as “equilibrium.” What is the source of that? It is intention‍—intention is the cause of understanding the origin as related to knowledge of equilibrium.’

“At that time, living in the Thus-Gone One’s entourage was a bodhisattva named Profound Intelligence, who cooled the Thus-Gone One with a fan. He had the thought, ‘In the future may I become a thus-gone one and guide those who are lost, calm those who have not been calmed, free those who are bound, and liberate those who have not crossed over.’

“The brahmin Stainless Eyes, who was similar to a sal tree, likewise had the thought, ‘In the future may I become a thus-gone one and guide those who are lost, calm those who have not been calmed, free those who are bound, and liberate those who have not crossed over.’

“The thus-gone Freed from All Fetters then expressed these words to the two men who had assumed the role of bodhisattvas:

“When they heard the teaching given by the Blessed One, the two bodhisattvas resolved to give up everything and both of them reached non-regression.

“What do you think, Maudgalyāyana? In case you may think that at that time the brahmin called Stainless Eyes, who was similar to a sal tree, was anyone else, do not think so. Why not? Because in those days the thus-gone Kāśyapa was the great brahmin householder called Stainless Eyes. And what do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva called Profound Intelligence was anyone else, do not think so. In those days I was the bodhisattva called Profound Intelligence. Therefore, Maudgalyāyana, bodhisattvas should be skilled in equilibrium and likewise train as bodhisattvas. [F.193.b]

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous roots of virtue in order to understand cessation as related to knowledge of equilibrium. I did this by thinking, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then teach beings how to understand cessation as related to knowledge of equilibrium?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named Vanquisher of Dust Stains and Darkness. He would live to be eighty thousand years. The thus-gone, worthy, perfect buddha Vanquisher of Dust Stains and Darkness had three assemblies of hearers. The first assembly was composed of worthy ones whose defilements were exhausted … who understood equality and were free, and numbered nine hundred sixty million. The second assembly numbered nine hundred forty million, while the third assembly numbered nine hundred twenty million. He also had three assemblies of bodhisattvas, all of whom were fully immersed in the Great Vehicle, immersed in countless vehicles, fully immersed in innumerable vehicles, fully immersed in inconceivably, unfathomably many vehicles, fully immersed through their aspirations in countless pure buddha realms, … and fully immersed through their aspirations in inexpressibly many pure buddha realms. His sacred Dharma of nirvāṇa remained for eight hundred million years. During those days, a universal monarch bearing the seven treasures named Golden Banner appeared (the seven treasures being the precious wheel, and so on, up to the precious minister). [F.194.a] He had one thousand sons, all of whom were brave, intrepid, and athletic, and who conquered all opposing forces. Throughout the entire realm there was no punishment and no threat of weapons. Instead, everyone lived according to the law. Everyone in King Golden Banner’s kingdom, which was called Victorious, was practicing the path of the ten virtues. In the buddha realm in that era there were no hell beings, no animals, no inhabitants of the realms of the Lord of Death, and no demigods. All the beings in the buddha realm at that time were engaged in the path of the ten virtues and their life span was fixed at eighty thousand years.

“At the same time there was a bodhisattva named Stainless Giver. He was carrying out the trainings of a bodhisattva along with a group of eighty thousand other bodhisattvas. He delighted in venerating the relics of the Thus-Gone One, who had passed into parinirvāṇa. He venerated the Thus-Gone One’s relics for five years. During those five years, nine hundred million bodhisattvas assembled and the bodhisattva Stainless Giver told them, ‘I will now give away all my possessions. Venerable ones, whatever you may need, I will give you that. I will even give you my flesh and blood if needed‍—so no need to mention my other possessions.’

“At that time there was a king named Stainless Moon who had great faith in that bodhisattva. He said, ‘I will offer my entire retinue of eighty thousand queens and even myself to the saṅgha. Then to ransom my queens back, I will offer to each monk dharma robes, a set of sandals, an umbrella, a water jug, clothing for their bodies, protective overhangings, mats, and all other necessities. [F.194.b] As long as the monastic saṅgha survives, I will provide them with conducive articles such as dharma robes, alms, bedding, and medicine.’

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Stainless Giver‍—who, after the Thus-Gone One had passed into parinirvāṇa, upheld his teachings and carried out the quinquennial festival‍—was anyone else, do not think so. In those days I was the bodhisattva known as Stainless Giver. After the Thus-Gone One had passed into parinirvāṇa, I upheld his teachings and carried out the quinquennial festival. I was the joyful servant of the monastic saṅgha, and always kept my mind in equilibrium. I dedicated all those roots of virtue, moreover, to manifesting the cessation of equilibrium. Due to those roots of virtue, I did actualize knowledge of cessation as related to knowledge of equilibrium. Therefore, Maudgalyāyana, bodhisattvas who want to actualize knowledge of cessation as related to knowledge of equilibrium should delight in venerating the Thus-Gone One. They should also train their minds to carry out service toward the saṅgha.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created unfathomably numerous roots of virtue in order to understand the path that leads to cessation as related to knowledge of equilibrium. I did this by thinking, ‘How can I achieve knowledge of the path that leads to cessation as related to knowledge of equilibrium, and then teach it to beings correctly?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a patron-king named Magnificent, who reigned over numerous regions under the single umbrella of his command. He had created roots of virtue with countless thus-gone ones in the past. He abided by the vehicle of unsurpassed and perfect buddhahood, and ruled as lord over the entire world of four continents by himself. [F.195.a] He was free of all flaws and possessed all qualities. Once, King Magnificent thought to himself, ‘What were the achievements of the previous universal monarchs exactly? By what achievements am I ruling the kingdom? I should not go against the Dharma practice carried out by the universal monarchs. By practicing the Dharma, I must avoid falling into evil and going from being in command to the lower states. I must not let my status as king become meaningless.’ Recognizing these problems, he addressed his ministers: ‘You town leaders are all my servants. As rulers of your own domains and teachers of the Dharma lineage I ask you, by what achievements did past kings demonstrate, develop, and maintain their kingdom? How can I succeed as a king so that my kingdom does not come to an end, does not decline, and does not pass away? Please advise me on this matter.’

“The ministers replied, ‘Your Highness, we do not know the answer to this. In your vicinity, Your Highness, there are sages who have superpowers, have renounced the life of a householder, are experts in the Dharma and in the treatises, and have pleasing gazes. They will know the achievements by which the past generations of kings demonstrated, developed, and maintained their rule. Request them to gather here and then ask them to describe the ancient legends of the universal monarchs. The lives of past monarchs are told in the ancient legends.’

“King Magnificent listened attentively to the ministers, and then respectfully summoned to his Oceanic Palace those in the area who had renounced their previous lives as householders in the human world. All of the people of the Oceanic Palace‍—with its wealth, prosperity, virtues, and good harvests, teeming with people and beings‍—then gathered there. [F.195.b] At that point eight hundred thousand sages‍—most of whom possessed the five superpowers, had gathered the roots of virtue for a long time, and wished to help beings‍—appeared in the presence of King Magnificent. Along with ten thousand beings, his army, and all the villagers, King Magnificent reverently welcomed them for the distance of a league. Together with the queens who were in the king’s retinue, as well as eight hundred thousand handmaidens, they went before the sages, regarding them as teachers. They bowed their heads at the sages’ feet and stayed there to converse with them. At that point, about eighty thousand people who recited the ancient legends gathered for the sake of the accomplishment of the universal monarch. King Magnificent treated them all with great respect. The sages and men who recited ancient legends explained the essence of the past accomplishments of the universal monarchs. They explained the ancient legends of how accomplished universal monarchs ruled and maintained their kingdom, and what proclamations they made. The noble accomplished monarch listened carefully to the sages and reciters of ancient legends, and proceeded to rule the kingdom accordingly. He applied a loving attitude toward all beings. He proclaimed the Dharma of the kingdom and engendered the four abodes of Brahmā. He also led all beings to engender the four abodes of Brahmā and all of them were reborn in the realm of Brahmā where they cultivated the path leading to cessation as related to knowledge of equilibrium. Due to their roots of virtue, when they died in the realm of Brahmā, King Magnificent and all the other beings fully awakened to unsurpassed and perfect buddhahood and benefitted countless beings before they all passed into parinirvāṇa‍—all except for the bodhisattva King Magnificent. [F.196.a]

“What do you think, Maudgalyāyana? In case you may think that at that time King Magnificent was anyone else, do not think so. In those days I was King Magnificent. In that age I ruled a spiritual kingdom and was born in the realm of Brahmā. Now that I have fully awakened to unsurpassed and perfect buddhahood, I continue to teach the path that leads to cessation as related to the knowledge of equilibrium. I have brought multitudes of beings to pass beyond suffering within the field of nirvāṇa free from any remainder of the aggregates. Therefore, Maudgalyāyana, those bodhisattvas who want to fully awaken to unsurpassed and perfect buddhahood and teach beings should cultivate inquisitiveness.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created innumerable different roots of virtue in order to understand affliction. I did this by thinking, ‘How can I come to fully understand affliction and then teach it to sentient beings?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Restrained Faculties. He was not free from desire, but had taken hold of the faculties via discernment, not through meditation. So that his faculties would not be afflicted with respect to their objects, he wandered from one remote place to another, from grove to grove, and from forest to forest. After a while he happened to see a woman. Since he had been trying to restrain his faculties but without meditating, as soon as he saw the woman, he was beset with passionate desire. As that passionate desire welled up within him, he caught himself, and then thought, ‘While I am restraining my senses by means of analysis, it is not happening via discernment born of understanding.’ [F.196.b] He then thought, ‘I should seek the unafflicted wisdom of the noble ones, the understanding by which I can restrain my senses.’ While he was then reflecting in this way, he had the following personal insight: ‘The afflictive phenomena that arise in this way must be understood. The afflictions that arise toward women must be understood. By this type of analysis one does not apprehend afflictive phenomena, nor does one apprehend the phenomena toward which one is afflicted.’ At that moment he achieved freedom from attachment to the objects of desire. As he understood affliction, there were no afflictive phenomena, nor any phenomena toward which to be afflicted; by that wisdom of the noble ones he became free of doubt.

“What do you think, Maudgalyāyana? In case you may think that at that time the sage named Restrained Faculties was anyone else, do not think so. Why not? Because in those days I was the sage named Restrained Faculties. By thus understanding affliction, I now have no afflictions with regard to afflictive apprehensions. Therefore, Maudgalyāyana, bodhisattvas should understand affliction through the wisdom of the noble ones.

“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundlessly numerous and vast roots of virtue in order to understand the origin as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then teach beings about understanding the origin as related to knowledge of affliction? How can beings achieve such knowledge of the origin as related to knowledge of affliction?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named Teacher of Ignorance; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. [F.197.a] Surrounded and honored by his retinue of hundreds of thousands, he gave a Dharma teaching about knowledge of the origin as related to knowledge of affliction. At that time a compassionate bodhisattva named Light Superior to the Moon joined and remained in the assembly. He wanted to be a guide for those who lacked a guide, to be a teacher for those who lacked a teacher, to be a light for those in darkness, to give vision to those who lacked vision, to show the true path to those on wrong paths, and to bring those immersed in cyclic existence out of cyclic existence. Having achieved great compassion, he had no regard for life or limb as he sacrificed his body. For the sake of beings he stood up from his seat and draped his shawl over one shoulder. Then, kneeling on his right knee, he bowed toward the thus-gone Teacher of Ignorance with his palms together, and made this inquiry in the form of a song:

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva named Light Superior to the Moon was anyone else, do not think so. In those days I was the bodhisattva called Light Superior to the Moon. Therefore, Maudgalyāyana, bodhisattvas should create roots of virtue, share with other bodhisattvas, and then dedicate those deeds exclusively to awakening.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundlessly numerous roots of virtue in order to understand cessation as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings correctly?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Pure Intellect. He had a minister named Calm Thinker, who was in charge of conciliation and dispute. He knew the transience of all actions. Just by speaking a few words he could put an end to others’ activities. He would say simply whatever came to his mind and, sure enough, things would happen accordingly. He was like a person who says whatever he thinks. In this way, based on his statements, wise people would make predictions and declarations. Similarly, the royal minister named Calm Thinker understood the cessation of all words. So whatever affairs came about, King Pure Intellect would inquire of the minister Calm Thinker. He would then act accordingly, and things would always turn out accordingly. In that way, because King Pure Intellect’s minister was so certainly correct, the king was never harmed.

“What do you think, Maudgalyāyana? In case you may think that at that time the royal minister named Calm Thinker was anyone else, do not think so. Why not? Because in those days I was the royal minister called Calm Thinker. [F.198.a] By analyzing the affairs of the transient kingdom, I was able to protect it and help it flourish. Therefore, Maudgalyāyana, bodhisattvas should analyze how everything that originates out of transient existence has the nature of cessation.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created countless different roots of virtue in order to understand the path that leads to cessation as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings how to understand the path that leads to cessation as related to knowledge of affliction?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named White Intellect; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone White Intellect would live to be nine hundred million years. His first assembly of hearers numbered eight hundred thousand, the second assembly of hearers consisting of ten thousand worthy ones, and the third assembly of six million eight hundred thousand hearers. At that time there was a king named Way of Knowledge who had a son, a handsome bodhisattva called Rabbit Words, who had created roots of virtue for seventy-seven incalculable eons. When the thus-gone White Intellect stepped on the ground, the earth would resound, and a thousand-petaled golden lotus would appear under his foot before immediately vanishing. At that time, the entire chiliocosm was pervaded by the Buddha’s light. Each day, a rain of perfumed water would fall three times everywhere in the buddha realm. [F.198.b] Everything the wind there blew on became suffused with a divine aroma. Every sound that occurred in the buddha realm was heard by the beings there as the words ‘impermanence,’ ‘suffering,’ ‘no-self,’ ‘peace,’ or ‘ambrosia.’ In their sleep, the face of the Buddha would reveal itself to all beings in that realm.

“The bodhisattva Rabbit Words had a dream in which he saw that the thus-gone White Intellect had appeared in the world, and immediately he felt immeasurable joy at seeing the Thus-Gone One. Elated, he gathered the townspeople, and said to them, ‘Friends, listen! A learned and virtuous thus-gone one named White Intellect has appeared in the world; he is a well-gone one, a knower of the world, a steersman who guides beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. He is widely explaining about affliction. He explains the affliction of attachment, the affliction of anger, the affliction of ignorance, the affliction of misbehavior, and the cause of these afflictions. He teaches on the transience of these afflictions. He teaches on the escape from these afflictions. You should all go to visit the thus-gone White Intellect!’

“Then the bodhisattva Rabbit Words went before the Thus-Gone One with countless quintillions of other beings. Even from a distance, Prince Rabbit Words could see how handsome and attractive the blessed thus-gone White Intellect was, and how calm his faculties and mind were; how restrained he was; how calm he was due to having reached superior tranquility; how restrained his faculties were, concealed like those of an elephant, due to the superior tranquility he had gained;60 how he was lucid as a lake, clear and unsullied; how he was like a golden memorial, or like an ocean filled with gems; [F.199.a] how he was like Indra, surrounded by gods; and how he was like Brahmā, his mind peaceful. Beholding the Blessed One, he felt utter faith for him, and formed the resolve, ‘I will invite the Thus-Gone One and the monastic saṅgha tomorrow.’ So he went before the blessed thus-gone White Intellect, bowed his head to the Blessed One’s feet and then stayed off to one side. From there, Prince Rabbit Words then supplicated the blessed thus-gone White Intellect with these words: “Blessed One, please consider me with compassion. Will you please come for lunch tomorrow along with your saṅgha of monks?’

“The blessed thus-gone White Intellect did consider Prince Rabbit Words with compassion, and assented. Prince Rabbit Words knew that the blessed thus-gone White Intellect was agreeing by smiling, and so he bowed his head at the Blessed One’s feet. Afterward, he returned to his home, where that night he arranged a cornucopia of delicious and sublime food and drink. He also prepared eight thousand pieces of cotton fabric for each monk. The following morning, he informed the Blessed One that it was time. The blessed thus-gone White Intellect then went to Prince Rabbit Words’ house with his monastic saṅgha, where they sat on the mats prepared for them. Aware that the blessed thus-gone White Intellect and his monastic saṅgha were situated on their mats, Prince Rabbit Words satisfied them with the delicious food and drink he offered them. [F.199.b] Then, in a display of his magical powers, the blessed thus-gone White Intellect made it so that the Buddha and everyone else, including the saṅgha of monks, could be fed from just one dish of food.

“Witnessing such a feat of magical powers, Prince Rabbit Words made the prayer, ‘May I fully awaken to unsurpassed and perfect buddhahood, and then guide beings with such feats of magic!’ Then, because Prince Rabbit Words had formed such a resolve, the thus-gone White Intellect predicted his unsurpassed and perfect awakening. Due to his roots of virtue, he levitated to the height of seven palm trees, and then praised the thus-gone White Intellect with these verses:

“What do you think, Maudgalyāyana? In case you may think that at that time Prince Rabbit Words was anyone else, do not think so. In those days I was known as Prince Rabbit Words. I eliminated the afflictions, offered a feast to the thus-gone White Intellect and his saṅgha of monks, and then praised him in verse. Therefore, Maudgalyāyana, bodhisattvas should eliminate all the afflictions [F.200.a] and then venerate the thus-gone ones. Maudgalyāyana, a bodhisattva who eliminates all the afflictions will possess no malice.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created unfathomably numerous roots of virtue in order to understand purification. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings knowledge of purification?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named Stainless Zenith; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone Stainless Zenith would live to be six hundred million years. His first assembly of hearers numbered six hundred thousand, the second assembly of hearers numbered eight hundred thousand, and the third assembly one million hearers. His assemblies of bodhisattvas were double those.

“At that time there was a prince named Druma, who had created roots of virtue with countless tens of thousands of buddhas and who prayed for a pure buddha realm as well as an inexpressible buddha realm. He aspired, ‘When beings have fallen, descended, and dropped down into the lower states‍—without protection, without a savior, without any aid‍—at that time may I become a support for those who lack support, a protector for those who lack protection, and a guide for those who have fallen into the lower states!’

“What do you think, Maudgalyāyana? In case you may think that at that time Prince Druma was anyone else, do not think so. [F.200.b] In those days I was known as Prince Druma. In that way, when the true Dharma was on the verge of perishing, I dedicated such extensive roots of virtue and such greatness toward protecting and helping sentient beings. Therefore, Maudgalyāyana, bodhisattvas should, with an attitude of great compassion, dedicate their roots of virtue toward the benefit of beings, and so that suffering beings may come to maturity. They should be unattached to their roots of virtue.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created unfathomably numerous roots of virtue in order to understand the origin as related to knowledge of purification. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings how to understand the origin as related to knowledge of purification?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one called One Who Satisfies the Kingdom with Rain from Dharma Clouds; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. That Thus-Gone One would live to be ten million years. The thus-gone, worthy, perfect buddha One Who Satisfies the Kingdom with Rain from Dharma Clouds had innumerable assemblies of hearers that numbered many millions of beings, and similar assemblies of bodhisattvas. All of them without exception had been liberated through insight, and meditated on the eight liberations. All the bodhisattvas without exception had dwelled among countless and indescribably many pure buddha realms.

“At that time there was a great brahmin householder, a bodhisattva named One Who Dwells in Devotion to the Non-Abiding Melody. [F.201.a] For ten million years he served the thus-gone One Who Satisfies the Kingdom with Rain from Dharma Clouds, always pleasing him and never displeasing him. He cherished his teachings but did not let go of his selfish pursuits. The thus-gone One Who Satisfies the Kingdom with Rain from Dharma Clouds saw that through his service with the mind of awakening, the householder would become a thus-gone one, and yet did not prophesy his unsurpassed and perfect awakening. Why not? Because the householder was so fixated on the mind of awakening.

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva named One Who Dwells in Devotion to the Non-Abiding Melody was anyone else, do not think so. In those days I was the bodhisattva named One Who Dwells in Devotion to the Non-Abiding Melody. I served the Thus-Gone One genuinely with the mind of awakening, and yet, because I was so fixated on the mind of awakening, the Thus-Gone One never prophesied my unsurpassed and perfect awakening. Therefore, Maudgalyāyana, bodhisattvas should not be fixated on the mind of awakening.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created unfathomably numerous roots of virtue in order to understand cessation as related to knowledge of purfication. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a brahmin named Cloud Proclaimer, who was similar to a sal tree. He was rich, prosperous, and wealthy, had plentiful possessions and valuables, and owned numerous gems, pearls, beryl stones, conches, crystals, and pieces of coral, gold, and silver. He had been educated in the recitation and upholding of scripture, [F.201.b] as well as linguistics, Kaiṭabha literature, grammar, divisions, the Fifth, the topics of the past adepts, rhetoric, the Lokāyata system, and the scriptures on sacrifice. He possessed the characteristics of great men and the good qualities of three types of knowledge. He sought the meaning of virtue. He had been authorized in the corresponding scriptures by his teachers and was bound by commitment.

“At that time there had appeared in the world a thus-gone one named Ambrosial King; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The Thus-Gone One would live to be seven thousand years. He had five assemblies of hearers. The first assembly numbered nine hundred million, and all of them were worthy ones whose defilements were exhausted … and who were liberated by their insight into equality. The second assembly numbered one hundred million, the third assembly consisted of one hundred billion worthy ones, while the fourth and fifth assemblies consisted of countless billions of worthy hearers. He also had three assemblies of bodhisattvas, which were double that number.

“Within that buddha realm there was a bodhisattva named Non-Deficiency of Mind, who had created roots of virtue with countless tens of thousands of buddhas. Once, he had the thought, ‘Alas! Those living in the world are in darkness. They do not see that things that come into being must also cease, nor do they understand that all that ceases is also unborn. They do not see or understand that whatever is born ceases, and therefore in fact is unborn. Who are the ascetics and brahmins in the world now? I must go to them and ask them questions.’

“As he had this thought, he heard a voice in the sky: ‘The thus-gone named Ambrosial King has appeared in the world! He is omniscient and all-seeing. There is nothing whatsoever that he has not understood, has not realized, and has not perceived. [F.202.a] He fully understands the absence of movement with regard to the phenomena of cessation.’ He then thought, ‘I, Non-Deficiency, will go before the thus-gone Ambrosial King and ask him about these things. The Thus-Gone One will answer correctly and I will keep his answers in mind.’

“The bodhisattva called Non-Deficiency of Mind then went before the thus-gone Ambrosial King along with myriad other beings, including six hundred thousand brahmins, eight hundred forty thousand great householders of the warrior caste, and innumerable tens of thousands of brahmins. The thus-gone Ambrosial King saw the bodhisattva Non-Deficiency of Mind and the masses of other beings approaching in the distance. As he watched them, he used his miraculous powers to fill the entire buddha realm with a golden light. Then, using his miraculous abilities again, he made it so that there was no distinction or difference between gods and humans, that is to say, no one thought, ‘These are gods, while these over here are humans.’ The huge multitude of beings comprising the entourage became utterly quiet, such that there was not even the sound of a single being clearing their throat.

“When the bodhisattva Non-Deficiency of Mind noticed how calm the group had become and heard the silence, he thought, ‘Whatever sound does not arise, does not cease. Whatever has ceased is also unborn.’ He continued to reflect, ‘Thus if a sound does not arise, it does not cease. Since it is non-existent, there is no thing that really ceases. [F.202.b] Because there is no real existence, there is also no birth.’ He then wondered, ‘What is the nature of these phenomena that arise?’ before the insight came to him: ‘These arising phenomena of existence have no real nature. They are unborn and unceasing.’ When in that moment he did not apprehend any nature of phenomena, he achieved acceptance that phenomena are unborn. Then, realizing that the bodhisattva called Non-Deficiency of Mind had achieved acceptance that phenomena are unborn, the thus-gone Ambrosial King gave his approval: ‘Wonderful! Noble son, how excellent that you have come to understand phenomena correctly.’

“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva named Non-Deficiency of Mind was anyone else, do not think so. In those days I was the bodhisattva named Non-Deficiency of Mind. Due to those roots of virtue, for seventy-six incalculable eons I did not fall astray or become confused about the Dharma. I never had an unwholesome state of mind, whether born of attachment, born of anger, or born of stupidity. I constantly rested my mind within omniscience. Due to such lucidity of mind, I was able to leave behind my habitual tendencies. Therefore, Maudgalyāyana, bodhisattvas should discern the cessation of phenomena; thus will habitual tendencies be overcome.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created countless different roots of virtue in order to understand the path leading to cessation as related to purification. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings correctly?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a spiritually inclined Dharma king named Immaculate Consecration. [F.203.a] He held the seven treasures, and so forth. He investigated and inquired, along with his two ministers and other experts, as to where in the world the secluded hermitages of the ascetics and brahmins were.

“At the same time, in the vicinity of King Immaculate Consecration was a thus-gone one named Vimalanetra; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. He was a Dharma teacher whose instructions were good in the past, good in the middle, good in the end, of excellent meaning, and with excellent words‍—unmixed, complete, pure, and chaste. King Immaculate Consecration heard that the thus-gone Vimalanetra was teaching the Dharma in his area, and that in the Thus-Gone One’s retinue was a saṅgha of innumerable monks. When he heard this news, he thought, ‘The Thus-Gone One is wise, as he surely possesses extraordinary wisdom. Since someone with a retinue as big as his must be in harmony with the Dharma, no one will be able to repudiate him. I will go before the thus-gone Vimalanetra, and ask him about knowledge of gathering as related to knowledge of purification.’

“With that in mind, he went before the thus-gone Vimalanetra along with eight hundred thousand other beings, one thousand ministers, and eight hundred thousand wives. At that time the Thus-Gone One was teaching the Dharma, while surrounded by countless tens of thousands of beings. The audience was silent and listening attentively with their ears perked, with all sentient beings in mind. Not even the sound of someone clearing their throat arose among anyone in the crowd. Due to having gathered roots of virtue in the past, the king was able to remain in equilibrium up to the fourth concentration while surrounded by his eight hundred thousand women. [F.203.b] Merely beholding the Thus-Gone One, he noticed how his senses and demeanor were calm, and thus felt unfathomable appreciation for the Thus-Gone One. He then reflected, ‘With such a large following, it is impossible that someone could repudiate the Thus-Gone One. Why not? Because his following is so large. The Thus-Gone One’s demeanor is so calm. No one else has a demeanor like his. It is extraordinary! Without a doubt the Thus-Gone One possesses extraordinary wisdom.’

“He then approached the Thus-Gone One along with his entourage and retinue of queens. The thus-gone Vimalanetra greeted him from a distance, saying, ‘Your Highness, come nearer; be welcome, Your Highness! Your Highness, you have labored a long time to see the Thus-Gone One. Your Highness, it is not in vain that you have come to see the Thus-Gone One. Your Highness, you will leave with your reward. Receiving the Thus-Gone One’s reply to your question, your purpose will be fulfilled.’

“King Immaculate Consecration and his entourage then bowed their heads at the Thus-Gone One’s feet, before then sitting off to one side. At that point, eight hundred million gods from the Brahmā Realm manifested in the sky above the Thus-Gone One, all of them with their palms together. They were invisible even to the gods of the desire realm, no need to mention humans. However, by the miraculous power of the thus-gone Vimalanetra, the entire retinue of humans, gods of the desire realm, and gods of the Brahmā Realm became visible to King Immaculate Consecration. Witnessing all that, he thought, ‘No one can repudiate the thus-gone Vimalanetra. [F.204.a] It is impossible! Not even all these gods of the desire realm that are here with their palms together, or the gods of the Brahmā Realm that are here in midair with their palms together could repudiate him, so forget about someone human.’ He then stood up from his seat, knelt on his right knee, and, bowing toward the Thus-Gone One with his palms together, praised the blessed thus-gone Vimalanetra with these verses: [B19]

The thus-gone Vimalanetra listened to King Immaculate Consecration’s61 words of insight for the benefit and happiness of all beings. With his flawless voice and liberated eloquence [F.204.b] he then spoke the following verses in reply:

“Thus, thoroughly delighted by the thus-gone Vimalanetra’s response to his request, King Immaculate Consecration uttered these verses of praise. Due to the ensuing roots of virtue he avoided unfortunate rebirths for ninety-six innumerable eons, and he was never born into the lower classes. His teeth never rotted and his eyes were never yellow, fearful, or deluded. He was always radiant and endowed with mindfulness, knowledge, and miraculous powers. Cared for by the buddhas, he would be born into buddha realms, and there always recognize the buddha present. In this way he trained innumerable trillions of beings in cyclic existence by means of the three vehicles of hearers, solitary buddhas, and unsurpassed buddhas.

“Maudgalyāyana, in case you may have any doubts or hesitations so as to think that at that time King Immaculate Consecration was anyone else, do not think so. In those days I was King Immaculate Consecration. As I engaged in the practice of a bodhisattva, I prayed that the beings of the buddha realms into which I am born will always become aware of the presence of the Buddha. Keeping that wish, I engaged in the practice of a bodhisattva. Since that mindset was free of any ill will, I was able to train, by remaining attached to that, innumerably many tens of thousands of beings. Maudgalyāyana, it is in that way that bodhisattva great beings [F.205.b] should complete and perfect their aspirations.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created unfathomably numerous roots of virtue in order to understand abiding. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then teach beings about the knowledge of abiding?’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named King of Banyan Trees; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The buddha realm of the thus-gone King of Banyan Trees consisted of ninety-six ineffable worlds. Throughout the vast cities of that buddha realm there were no realms of hell, no animals, nor any realms of the Lord of Death. Sentient beings there were not of different complexion, but all were alike, sharing the same golden color. The shapes of the beings there were not different either, as all grew to the size of a banyan tree. Neither did their possessions differ, because all property was shared, and the beings of that realm did not have different lifespans. Everyone’s life was equally long, lasting for eighty trillion years. No one died from anything but natural causes and no one would die with fear. Everyone would pass away in special circumstances.”

“Blessed One,” inquired venerable Maudgalyāyana, “if beings there were not different from each other, how could their deaths be special?” [F.206.a]

The Blessed One replied, “Well said, Maudgalyāyana, excellent. Generally, there is no apparent existence with respect to phenomena. Therefore, with respect to phenomena there is also no apparent existence for hearers or solitary buddhas. Even the existence of bodhisattvas who have aroused the mind of awakening for the first time and thus brought forth the initial mind of awakening is also not apparent, so why even mention the hearers? Maudgalyāyana, this does not even pertain to the level of those bodhisattvas who abide on the level of a regent. Nevertheless, Maudgalyāyana, they appear due to the power of such bodhisattvas’ roots of virtue. Maudgalyāyana, in this realm, however, beings did not progress by means of any roots of virtue. Still, the minds of those bodhisattvas would constantly develop, without ever waning, throughout day and night. It is in this sense that they were special.

“At that time in the realm of the thus-gone King of Banyan Trees there lived a bodhisattva named Beyond Doubt who ruled a kingdom. In the retinue of King Beyond Doubt there were eight million women, and he had one thousand ministers. Once, during the summer, the king went, without great craving, to a cool and peaceful park full of flowering trees, together with eight hundred thousand of the ladies. There King Beyond Doubt made the following prayer: ‘May all beings who are near me and experience poverty avail themselves of my treasury and find wealth.’ And with this thought in mind he ruled his kingdom.

“King Beyond Doubt did not have any notions of flawed discipline, nor did he entertain ideas about the observation of discipline. [F.206.b] He did not have any thoughts about being mindful, and neither did he remain ensnared by the mind of desire, the mind of anger, or the mind of stupidity. Thus, with a completely pure mind, he never separated from the mind of awakening. Whether coming, going, staying, sitting, lying down, or asleep, he was free of any conceit. Needless to mention that he did not become careless either. Instead he continuously entered the mind of awakening. He had love for suffering beings, compassion for afflicted beings, delight at witnessing happy beings, and equanimity with respect to those who had completed their tasks. As he lay down to sleep at night, he gave rise to the mind of awakening, wishing, ‘I must find out where in the world to find a person worthy of offerings who will develop my roots of virtue and be my spiritual teacher. How can I rest in the first concentration, and how can I emerge from it? Likewise, how can I enter and emerge from all the concentrations up to and including the fourth? Likewise, how can I rest in the knowledge of abiding in the states of love, compassion, joy, and equanimity? How can I emerge within the knowledge of abiding? How can I rest in the knowledge of abiding as related to knowledge of the origin, knowledge of cessation, and knowledge of the path that leads to cessation, and how can I emerge from the knowledge of abiding as related to knowledge of the origin, knowledge of cessation, and knowledge of the path that leads to cessation? How can I rest in the knowledge of abiding, the origin, cessation, and the path, as well as the knowledge of omniscience, and how can I emerge from them? And how can I do so for the knowledge of the origin, cessation, and the path?’ [F.207.a]

“At this point a god who was an old friend of King Beyond Doubt, and who had before been his relative, illumined the royal palace. Without hiding his physical form, the god then spoke the following verses to the king:

“Then the god spoke the following verses to King Beyond Doubt:

“King Beyond Doubt kept the god’s exhortation in mind, and when the night was over he gathered his ministers and said, ‘O village chiefs, you must know this. To the east of here lies the city called Emerging Mounts. [F.207.b] In that city resides a thus-gone one known as Banyan. I wish to venerate that Thus-Gone One, so, quickly, bring good horses. I shall leave now so that I may see him today.’

“ ‘As Your Majesty commands!’ replied the ministers, and so they brought fine horses just as King Beyond Doubt had told them.

“King Beyond Doubt then spoke to his queen: ‘Know this, O wife. I am leaving to see the thus-gone King of Banyan Trees. Meanwhile you must act with prudence.’

“The queen asked, ‘Will we also be able to see the Thus-Gone One?’

“ ‘Yes, wife,’ answered the king, ‘you will.’

“ ‘Your Majesty,’ replied the queen, ‘if that is so then we shall also come to behold the Thus-Gone One.’

“ ‘Wife,’ answered the king, ‘proceed if you know that the time has come.’

“Thus, without any second thoughts about his kingdom and possessions, King Beyond Doubt left behind his city and traveled to see the thus-gone King of Banyan Trees. Possessing the stainless buddha eye, the thus-gone King of Banyan Trees saw that King Beyond Doubt was leaving his city. He then emanated a wish-fulfilling cotton fabric, suspended above the entire path traveled by the king. Along the way he created lakes, pools, and ponds, and he made the road as even as the palm of a hand. Fanned by a cooling breeze, the king thus traveled beneath the wish-fulfilling fabric that the thus-gone King of Banyan Trees had emanated.

“The Thus-Gone King of Banyan Trees then addressed the gods of the pure abodes: ‘Go sprinkle with scented water the path that King Beyond Doubt is traveling. Let his path be covered by numerous canopies. Prepare his welcome ceremony.’

“The gods of the pure abodes [F.208.a] did as instructed, and so they endeavored to bring offerings to King Beyond Doubt, using their miraculous powers. Seeing all these gifts of provisions for his journey, the king said to his ministers, ‘Village chiefs, how is it possible that divine beings, whose bodies are vastly superior to those of humans, are in this way worshiping me? I do not possess anything that could cause such offerings to be made.’

The god who was an old friend and relative of the king then spoke these verses:

“Having heard these words of the god, King Beyond Doubt descended from his chariot. He draped his shawl over one shoulder, stripped himself of all adornments, took off his bejeweled footwear, and then joined his palms in the direction of the Blessed One’s residence. ‘Thus-Gone King of Banyan Trees,’ he exclaimed, ‘homage, homage, homage to you!’

“Surrounded by his attending retinue of many hundreds of thousands, the thus-gone King of Banyan Trees saw that King Beyond Doubt paid homage to him in this way, [F.208.b] and in response he spoke these verses:

“At this point the gods of the pure abodes emanated eight million pieces of fabric in order to shelter the Blessed One and his retinue. When King Beyond Doubt saw how the gods brought forth such offerings to the Thus-Gone One, he wondered, ‘Where do these parasols come from?’ Yet at that very moment they all vanished. ‘Where did all the parasols go?’ thought the king. The gods then spoke these verses to King Beyond Doubt:

“Maudgalyāyana, in case you may think that King Beyond Doubt was anyone else, do not think so. In those days I was King Beyond Doubt. Maudgalyāyana, bodhisattva great beings should therefore endeavor to obtain the unborn Dharma so that they may gather transcendent roots of virtue.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of abiding. I did this by realizing knowledge of the cessation of peaceful liberation and then wondering how to teach this genuinely to sentient beings.

“Long ago in the limitless cycle of existence, Maudgalyāyana, [F.209.b] long before even the distant past, there appeared in the world a thus-gone one named Unfathomable Light Rays; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. In the thus-gone Unfathomable Light Rays’ first assembly of hearers there were nine hundred million, in the second assembly there were nine hundred forty million, and in the third assembly there were nine hundred sixty million.

“Present during the thus-gone Unfathomable Light Rays’ discourses was a wealthy householder, a man of great riches and possessions known as Wishing for Disengagement, who bore the virtuous marks of the Dharma. This man diligently pursued well-spoken words, and there was nothing that he would not sacrifice for the sake of the meaning of teachings. One day he heard a voice speaking out of midair: ‘The thus-gone Unfathomable Light Rays cuts through all the doubts of beings. He explains the paths to the realms of hell beings, animals, starving spirits, humans, the heavens, and the transcendence of suffering. Such a teacher has appeared in the world.’ Hearing these words the householder draped his shawl over one shoulder, knelt on his right knee, and then, looking up into space, he spoke this verse:

“Again words could be heard out of midair:

“Joining his palms, the householder then spoke this verse:

“Then once more he heard words from the space above him:

“Hearing these words he then told his ministers, ‘Quickly, village chiefs, bring me a fine horse. One hundred million and one thousand leagues to the east of here lies a city known as Mountain Banner of Joy. That is the place where the thus-gone Unfathomable Light Rays has taken up residence. I am leaving so that I may see and venerate that Thus-Gone One.’

“ ‘As you command,’ said the ministers, and in compliance with the householder’s words they prepared some excellent horses. To the householder they said, ‘Lord, since you know that the time has come, we have prepared fine horses for you.’ Thus, riding an excellent mount, the householder Wishing for Disengagement, who was like a great sal tree, left his city. Wherever he went on his way, all the local people followed him. As they journeyed to the Thus-Gone One’s residence, the gods of the pure abodes rendered them service by the power of the Buddha.

“The Thus-Gone One was at that time staying in a park called Suṣmā, near the city of Mountain Banner of Joy and, as the party arrived, they saw his awesome figure from afar, seated clear and bright within the park. The householder had been riding until that point, but he now dismounted his horse. Surrounded by foot soldiers and following a greeting party of infantry, he walked into the Suṣmā Park. Due to the power of the Buddha, as they entered a delightful cooling breeze blew and [F.210.b] a trickling shower of scented water fell.

“The Thus-Gone Unfathomable Light Rays was aware of the thoughts of the householder Wishing for Disengagement, who was like a great sal tree. He therefore emitted a cooling, nectar-like light that dispelled all weariness from the journey. When the Thus-Gone One saw that the householder was relieved of all discomfort, he ascended into the air and remained seated at the height of a palm tree. The householder Wishing for Disengagement, who was like a great sal tree, beheld the beautiful appearance of the Blessed One as he resided in midair with his senses and mind serene. The sight made the householder exclaim:

“The thus-gone Unfathomable Light Rays replied:

“Then the householder Wishing for Disengagement, who was like a great sal tree, offered the following verses to the Thus-Gone One:

“In response the thus-gone Unfathomable Light Rays delivered a single, [F.211.a] satisfying teaching in verse:

“In reply, the thus-gone Unfathomable Light Rays spoke this verse to the householder Wishing for Disengagement, who was like a great sal tree:

“Maudgalyāyana, what do you think? In case you may think that at that time Wishing for Disengagement, who was like a great sal tree, was anyone else, do not think so. In those days I was the householder Wishing for Disengagement, who was like a great sal tree, and I asked those questions for the benefit of all beings. Thus, Maudgalyāyana, those bodhisattva great beings who wish to benefit all beings should become expert in concentration. They should become expert in emerging from concentration. They should carefully strengthen the roots of virtue associated with knowledge of the origin as related to the knowledge of emergence.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of abiding. I did this by realizing knowledge of the cessation of peaceful liberation and then wondering how to teach this genuinely to sentient beings. [F.211.b]

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a king known as Conquest of the Enemy who ruled exclusively in a buddha realm. In his vicinity resided the thus-gone Kṣemaṅkara, surrounded by a retinue of innumerable thousands of hearers and innumerable thousands of bodhisattvas. Among the bodhisattvas there was one named Endowed with the Power of Inspiration.

“At that time the beings of that buddha realm belonged to the three vehicles of the hearers, the solitary buddhas, and the buddhas. Those dwelling within this vehicle of the buddhas would again and again try to make those of the Hearer Vehicle become fond of the vehicle of the buddhas, telling them, ‘Friends, the Great Vehicle is a joyous one. There is nothing that is not known, seen, recognized, or perceived. There is nothing that arises, remains, or ceases.’

“The beings of the Hearer Vehicle would respond to this with irritation, saying, ‘Who could ever feel happy with beings who race around in cyclic existence without any knowledge of the past?’ They would therefore enter into religious debates with those abiding in the Bodhisattva Vehicle, telling them, ‘Alas, venerable ones, are you aware that you have been creating suffering again and again for so long?’

“ ‘No, venerable ones,’ the reply would sound.

“Again the hearers would ask, ‘Well, have you been afraid at those times when you have made gains while apprehending?63 Or have you been overjoyed, thinking about what you have not done rather than thinking of what you have done? [F.212.a] Venerable ones, if you forget what you have done, and instead think of what you have not done, you will end up in danger. On the other hand, those who keep track of what they have done, and not of what they have not done, will be free from danger as they keep in mind the many things that they have done.’

“ ‘Venerable ones,’ replied the bodhisattvas, ‘we understand the teaching of the Blessed One to be telling us to examine what “done” means. And if you do that, you will not be thinking, “I have done many things.” Venerable ones, once in the past there was a sage by the name of Red Horse. This sage set out on a journey thinking, “I shall travel to the end of the world before I die.” When the sage walked, he stepped from one Sumeru mountaintop to another, traveling with great speed, as when one travels miraculously through mental powers. Yet still he died before reaching the end of the world. Venerable ones, the Blessed Buddha does not tell us to reach the end of the world on foot. Rather, it is due to wisdom that one reaches the end of the world. Venerable ones, if you stay concerned about suffering then you will also be conceiving of suffering in the future. Bodhisattva great beings journey to the end of the exhaustion of craving. They do not think about reaching the end of the world. Such beings are free from suffering and the notion of suffering.’

“However, the Great Vehicle monks were unable to reverse many of the monks of the Hearer Vehicle. Why was this? Because those monks did not possess the power of inspiration, and when someone lacks the power of inspiration, that person lacks the fortune to accomplish unexcelled and perfect awakening. Thus, Maudgalyāyana, bodhisattva [F.212.b] great beings who are intent on benefiting all sentient beings should endeavor to achieve the power of inspiration.

“Maudgalyāyana, what do you think? In case you may think that at that time the monk of the Great Vehicle known as Endowed with the Power of Inspiration was anyone else, do not think so. In those days I was the monk Endowed with the Power of Inspiration.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the path that leads to cessation as related to knowledge of abiding. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings.

“Long ago in the unfathomable, incalculable, inconceivable, immeasurable, and inexpressible cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Master of Brahmā; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The saṅgha of monks and the retinue of bodhisattvas around that buddha were beyond measure. Within the retinue was a bodhisattva by the name of Gatimān, who for the sake of taming all sensations realized the intrinsic nature of sensation.64 With that understanding he illumined all of the miraculous realms of the buddhas. In order to tame the sensations of his friends, he spent an inexpressibly long time ripening the sentient beings of his buddha realm toward awakening.65 To tame them he would say ‘knowledge.’ Thereby desire would be tamed in the sentient beings experiencing desire, anger would be tamed in the sentient beings experiencing anger, stupidity would be tamed in the sentient beings experiencing stupidity, [F.213.a] and all afflictions would be tamed in the sentient beings experiencing a mixture of afflictions.

“Maudgalyāyana, what do you think? In case you may think that at that time the bodhisattva Gatimān was anyone else, do not think so. In those days I was the bodhisattva Gatimān. Using my speech, I guided the beings of that buddha realm toward awakening, and when all those thus-gone ones had benefitted sentient beings they would pass beyond suffering in the realm in which there is no remainder of the aggregates. I upheld the three types of teaching of all those thus-gone ones as they gained perfect awakening, remained, and finally passed beyond suffering. Maudgalyāyana, bodhisattva great beings must therefore uphold the teachings of the buddhas. They must also uphold the knowledge of abiding as related to the path that leads to cessation. Upholding that, Maudgalyāyana, the bodhisattvas will be upholding the sacred Dharma, because by taking hold of the path one takes hold of the teachings.

“Immature, childish beings, who lack the true path, may speak of ‘suffering,’ yet they do not understand what suffering is. They may talk about ‘the causes of suffering,’ yet they do not recognize those causes. They may speak of ‘impermanence,’ but they do not comprehend the cessation of suffering. Even if they run away from suffering, they cannot escape it.

“Thus, Maudgalyāyana, bodhisattva great beings must become experts about cause and effect. Maudgalyāyana, bodhisattvas who are experts regarding cause and effect will reveal the path that brings an end to causes.

“These three preceding activities belong to the knowledge of the world.”66

“Maudgalyāyana, [F.213.b] when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the world.67 Thus, I made sure to practice the perfections of generosity, discipline, patience, diligence, concentration, and insight.

“Maudgalyāyana, long ago, before unfathomable, incalculable, inconceivable, immeasurable, and inexpressible cycles of existence, long before even the distant past, there was a bold, intelligent, and trustworthy captain by the name of Kāruṇika. The captain was knowledgeable about the cardinal directions as well as the intermediate directions, and he was skilled in distinguishing the meaningful from the meaningless. He was an expert about the planets and the sun, the moments and time periods, and the ways to distinguish between the useful and the useless.

“Having received vows and obtained the various marks of virtue and auspiciousness, the captain went to sea together with a group of five hundred merchants. On the way, the captain who was acting as guide for the five hundred merchants spoke to them about the world: ‘To the east of this world there are innumerable other worlds, some of which are being formed, some of which are ceasing, some of which are disintegrating, and some of which are emerging. Still others remain in a state of post-disintegration, and others remain after being formed. Friends, such worlds are innumerable. Likewise, in all these worlds throughout the ten directions, there are beings of superior type and beings of inferior type. Some of them are rich, some poor. Some of them are servants, some lords. Thus you should understand the world in numerous ways, both in terms of general knowledge and specific knowledge. Friends, you must therefore strive to gain knowledge of both the world and that which is beyond it.’

“Maudgalyāyana, what do you think? In case you may think that at that time Kāruṇika, the captain, was anyone else, [F.214.a] do not think so. In those days I was the captain Kāruṇika. Maudgalyāyana, bodhisattvas must thus apply themselves to knowing the world and that which is beyond it.

“You may wonder, Maudgalyāyana, how one is to train in knowledge of the origin as related to knowledge of the world. Maudgalyāyana, bodhisattvas who wish to awaken to unexcelled and perfect buddhahood must rely on a spiritual teacher and not let their diligence weaken.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a bodhisattva by the name of Noble Light. He was abiding in unexcelled and perfect awakening, had given rise to roots of virtue before innumerable buddhas, and was endowed with abundant virtues. When asleep, in his dreams the bodhisattva would have actual conversations with thus-gone ones. Thus, while nobody else could see it, he would accompany the thus-gone ones and ask them questions. At that time there was in the world a thus-gone one known as Unhindered Teacher. Once when in the company of that thus-gone one the bodhisattva Noble Light asked him, ‘Blessed One, how may one gain knowledge of the origin as related to knowledge of the world? What are the beneficial causes of knowledge of the origin as related to knowledge of the world?’

“ ‘Noble son,’ replied the Blessed One, ‘you are asking the Thus-Gone One this question because you wish to benefit many beings and bring them happiness. That is excellent, excellent indeed. Therefore, listen very well, noble son, and take to heart what I am about to say.’

“ ‘Excellent, Blessed One,’ [F.214.b] replied the bodhisattva Noble Light, and as he the listened keenly, the Blessed One explained, ‘Noble son, bodhisattvas who wish to awaken to unexcelled and perfect buddhahood must, for the sake of the attainment of knowledge, diligently pursue the comprehension of all the treatises, ardently apply themselves to the conduct of the world, and take possession of the marks of virtue. Thus, while engaged in their activities the bodhisattvas must study all philosophical systems of former generations. They must also study the conventions of people, cities, and countries. Wherever they go, they must learn the relevant conventions, and so do their best to gain expert knowledge about the world, and expert knowledge about everything.’

“Maudgalyāyana, what do you think? In case you may think that at that time the bodhisattva Noble Light was anyone else, do not think so. In those days I was the bodhisattva Noble Light. Thus, Maudgalyāyana, bodhisattvas must train to gain knowledge of the origin as related to knowledge of the world. [B20]

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created a boundless number of different roots of virtue in order to understand cessation as related to the world. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a person called Sustaining through Form and Adhering to the Nature of All People. That person possessed an excellent body of captivating beauty, fine complexion, and perfect developments. Whoever would accompany that person [F.215.a] would obtain unfathomable roots of virtue.”68

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a captain named Loving All Beings who had abundant possessions. This captain went to sea with a group of five hundred merchants, yet when their ship was in the middle of the ocean it was attacked by a sea monster. As the monster held the ship in its jaws the merchants paid homage and cried out to whichever gods they had faith and belief in. Thus they called out to Śiva, Skanda, Maheśvara, Indra, Varuṇa, Prajāpati, Brahmā, Kṣemaṅkara, Sūrya, or Candra. Some even paid homage to the ocean itself, and some again sat speechless, thinking, ‘We have no protector of that sort‍—let us just die!’ Regardless, nobody came to anyone’s rescue.

“The captain Loving All Beings thought to himself, ‘Alas, all these merchants have relied on an inferior source of refuge. They have put their hopes in a being who is neither a protector nor a refuge. In their mistaken devotion they perceive that things have essences. Yet were I to teach, I would not teach any essences to anyone.’

“Thus, Maudgalyāyana, when conditioned things are understood correctly, as they are, one does not perceive any entities. There is no certainty with respect to formations. If one wishes for purity one must give up the marks of purity and instead rely on the marks of impurity. Similarly, one must give up marks and rely on the absence of marks; that is the path of liberation. Maudgalyāyana, for the sake of knowledge with an interest in several elements I teach that permanence is bondage, and impermanence is liberation; self is bondage, and absence of self is liberation; and marks [F.215.b] are bondage, and absence of marks is liberation.

“Maudgalyāyana, if a bodhisattva wishes to go beyond suffering, and is concerned about bringing all sentient beings beyond suffering as well, then that bodhisattva will display a pure appearance. Yet if one conceives of impurity one will display an impure appearance. If one thinks in terms of happiness, suffering, permanence, impermanence, self, absence of self, marks, or absence of marks, one will display an appearance of the absence of marks.69 Maudgalyāyana, conceiving of purity is bondage, thinking of impurity is liberation. Conceiving of happiness is bondage, thinking of suffering is liberation. It is in this way that affliction occurs.

“The captain Loving All Beings wanted to free his companions from their distress. At that time a thus-gone one known as Conqueror of All Darkness had appeared in the world. As soon as he had heard about him, the captain had developed faith in that Thus-Gone One and now he told the merchants, ‘Among all the saviors you believe in, there is not a single one who is a source of refuge. So follow me! Take refuge in the one to whom I go for refuge!’

“ ‘Who is that?’ the merchants wanted to know.

“ ‘Friends,’ replied the captain, ‘the thus-gone Conqueror of All Darkness is in this world. I take refuge in him. And you should follow suit. Pay homage and take refuge in him! Make up your minds completely and say, “Homage to the thus-gone Conqueror of All Darkness!” ’

“Stricken by terror in the face of death, the merchants became entirely focused and cried, ‘Homage to the thus-gone Conqueror of All Darkness!’ [F.216.a] As soon as the sea monster heard the name of the Buddha it was pleased, and so it closed its mouth and let all the merchants escape from their agony.

“Maudgalyāyana, what do you think? In case you may think that, at that time, the captain Loving All Beings was anyone else, do not think so. And why not? Because in those days I was the captain Loving All Beings. Therefore, Maudgalyāyana, the bodhisattva who wishes to perfectly comprehend the several inclinations must endeavor to dispel any grasping at entity.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of several inclinations. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Friend of Beings. Within the buddha realm of the thus-gone Friend of Beings was a bodhisattva known as Nityodyukta. Rousing diligence, this bodhisattva’s mind was undaunted, he had donned the great armor, and had pure aspirations for innumerable buddha realms. He had pure aspirations for inconceivable, incomparable, immeasurable, and inexpressible buddha realms. This bodhisattva asked himself, ‘What are the causes and conditions for knowing the distinct and numerous inclinations of sentient beings? What are the various inclinations of sentient beings?’

“He then thought, ‘Sentient beings are concerned about, and take delight in, whichever objects they rely on the most. Those are the objects they are fond of and pursue. They concentrate on those objects to the extent that they will be adverse to others. However, if that object disappears from their experience, they instead become accustomed to another, which will [F.216.b] then replace the former object as their object of concern. And so the process continues, as the inclinations shift from one type of object to another. Sentient beings will thus pursue whichever object they currently find rewarding and they will be hostile toward whichever object they deem flawed. One should therefore not become obsessed with the qualities of any object, nor should one develop aggression toward any object one may hold to be flawed. Instead, one should discern the objects and then remain neutral.’ In this way the bodhisattva Nityodyukta would neither crave for desirable objects nor be averse to faulty ones. Instead he would discern objects and remain neutral. In doing so, his achievement of the qualities of the bodhisattvas became irreversible.

“Maudgalyāyana, in case you may think that at that time the bodhisattva Nityodyukta was anyone else, do not think so. Because in those days the thus-gone Dīpaṃkara was the bodhisattva Nityodyukta. Therefore, Maudgalyāyana, bodhisattvas should give up concern for all objects and instead be concerned with the transcendence of suffering. That is the supreme concern.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of several inclinations.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a sage by the name of Unequaled Jewel Splendor, who taught the true path to those who were on mistaken paths. In order to show the flaws of being attached to several inclinations he taught the knowledge of cessation as related to knowledge of several inclinations. Thus, he would explain, ‘All the inclinations, the qualities of cessation, and your own inclinations should not become the cause of obsession, because all of these inclinations are deceptive. [F.217.a] Your inclinations are one thing and the essence of the Dharma another. So let go of your inclinations.’ Through such teaching many thousands of beings were freed from suffering.

“Maudgalyāyana, you should not think that at that time the sage Unequaled Jewel Splendor was anyone else. And why not? Because in those days I was the sage Unequaled Jewel Splendor.

“Maudgalyāyana, I remember that in the past, when I was inclined toward form, I would relinquish an unfathomable number of tens of thousands of ravishingly beautiful women. Likewise, when I was inclined toward sounds, I would present all sorts of musical offerings to the memorials of the thus-gone ones, and still that was not enough for me. When I was inclined toward scents, I would produce abundant fragrances, and still that was not enough for me. When I was inclined toward taste, I would produce many different grains and a wide variety of dishes, and still that was not enough for me. When I was inclined toward texture, I would receive a wide array of soft garments, and still that was not enough for me. Maudgalyāyana, when I was inclined toward mental phenomena, I trained in various forms of knowledge, and still that was not enough for me. Maudgalyāyana, those who are inclined toward the transcendence of suffering will never waver in their dedication. Thus, Maudgalyāyana, bodhisattva great beings must train to acquire knowledge of several inclinations, and yet all inclinations should be understood to be subject to cessation.

“Maudgalyāyana, I have created numerous different roots of virtue in order to understand the path that leads to cessation as related to knowledge of several inclinations. [F.217.b]

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Rainfall from the Clouds of Dharma. This Thus-Gone One was surrounded by an unfathomable retinue of members of the vehicle of hearers, members of the vehicle of solitary buddhas, and members of the vehicle of bodhisattvas. Among these followers was a bodhisattva by the name of Dharaṇīdhara. Endowed with boundless qualities, this bodhisattva was in possession of sharp faculties. With each state of mind he would create incalculable eons’ worth of roots of virtue and bring innumerable sentient beings into the vehicles of the hearers, the solitary buddhas, and the bodhisattvas. Likewise, with each state of mind he would establish innumerably many tens of thousands of bodhisattvas at the irreversible stage.

“During that time there were unfathomably many tens of thousands of beings within the vehicle of the hearers, unfathomably many tens of thousands of beings within the vehicle of the solitary buddhas, and unfathomably many tens of thousands of beings within the vehicle of the bodhisattvas. Considering those beings, the bodhisattva Dharaṇīdhara thought to himself, ‘Ah, may the thus-gone Rainfall from the Clouds of Dharma grant prophecies about the deliverance of all these beings! And may all these members of his different retinues hear those prophecies and rejoice!’ When the bodhisattva Dharaṇīdhara had made this prayer the thus-gone Rainfall from the Clouds of Dharma then indeed granted the prophecies.

“Maudgalyāyana, in case you may think that at that time the bodhisattva Dharaṇīdhara was anyone else, do not think so. In those days I was the bodhisattva Dharaṇīdhara. Thus, Maudgalyāyana, one must provide for sentient beings who remain within the vehicle of the bodhisattvas.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the various inclinations. [F.218.a]

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Noble Peace; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Within the buddha realm of the thus-gone Noble Peace there was a bodhisattva named Vasuṁdhara, who had for long been training in pure conduct in the presence of innumerable thus-gone ones. He was filled with unfathomable virtuous roots and possessed great compassion. Now he was serving the thus-gone Noble Peace, doing only what was suitable and never anything else. He kept in mind what had been explained and did not consider his own objectives. As he in this manner served the Blessed One, he accomplished the five superknowledges and became skilled in knowing the minds of others. The blessed thus-gone Noble Peace knew his state of mind and so, whenever the thus-gone went off into solitude the bodhisattva would follow the Blessed One without considering his own objectives. And as the thus-gone Noble Peace knew the bodhisattva’s thoughts, he would act likewise. Whenever Vasuṁdhara would go somewhere the Thus-Gone One would be present there, and the bodhisattva Vasuṁdhara would in the same way also follow the thus-gone Noble Peace. Such was the way in which the Thus-Gone One trained the bodhisattva in the activities of the buddhas. In this way the bodhisattva was introduced to the Thus-Gone One’s knowledge of diverse elements.

“Maudgalyāyana, in case you may think that [F.218.b] the bodhisattva Vasuṁdhara, who in those days was mindful of the Thus-Gone One’s diverse elements, was anyone else, do not think so. In those days, I was the bodhisattva Vasuṁdhara, who thus realized the Thus-Gone One’s knowledge of the various inclinations. In this way, Maudgalyāyana, bodhisattvas must comprehend the activities of the thus-gone ones.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand knowledge of the origin as related to knowledge of the various inclinations.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Sunetra; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The buddha realm of the thus-gone Sunetra encompassed nine hundred ninety million universes and throughout all of them there were no hell beings, no animals, no inhabitants of the realms of the Lord of Death, and no demigods. Never was anyone in an unfree state. This buddha realm was entirely and completely pure, because within it no acts of affliction occurred. That Thus-Gone One had previously brought innumerable beings to maturation while practicing the activities of a bodhisattva.

“At the time there was within that buddha realm a bodhisattva called Varuṇa, who lived as a householder. The lay followers of the blessed thus-gone Sunetra were of the steadfast kind, just as Ghaṭīkāra during the time of the Blessed One Kāśyapa, or the layperson Beautiful Honey Grove among my own.

“The bodhisattva Varuṇa went before the blessed thus-gone Sunetra, bowed his head to his feet, and stood to one side. [F.219.a] Then, before the great gathering of beings assembled there, he offered the following verses to the thus-gone Sunetra:

“Maudgalyāyana, in case you may think that at that time the bodhisattva Varuṇa was anyone else, do not think so. In those days I was the bodhisattva Varuṇa. Once I had fully understood objects, [F.219.b] I was no longer harmed by them. And why not? Because I had understood that they are insubstantial. Therefore, Maudgalyāyana, bodhisattvas must comprehend that objects are insubstantial.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand cessation as related to knowledge of the various inclinations.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Skilled in Releasing into Awakening; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. When previously that thus-gone one had pursued the activities of a bodhisattva he did not ripen any beings by means of the vehicles of the hearers or solitary buddhas. Instead, he made all sentient beings embrace the mind of awakening. This unsurpassed and perfect buddha established the beings of his buddha realm within unsurpassed and perfect awakening and this Thus-Gone One taught them the Dharma based on the six perfections. The Thus-Gone Skilled in Releasing into Awakening brought an infinite number of beings to the irreversible stage, and having remained for innumerable eons he then passed beyond suffering within the field of nirvāṇa free from any remainder of the aggregates. Causing everyone to awaken to unsurpassed and perfect buddhahood, he benefitted innumerable sentient beings before passing into total nirvāṇa.

“Within that buddha realm there then appeared a bodhisattva by the name of Divine Moon. Before passing beyond suffering this bodhisattva, Divine Moon, would throughout the universes in the ten directions establish [F.220.a] many other bodhisattvas, numerous as the particles comprising ten buddha realms, within unsurpassed and perfect buddhahood.

“In the same buddha realm there was at the time a bodhisattva by the name of Vimalacandra, who had himself been ripened and fulfilled by the bodhisattva Divine Moon. This Vimalacandra thought to himself, ‘The bodhisattva Divine Moon brought innumerably many thousands of sentient beings to awakening, and he truly expanded the continuum of buddhahood. I shall follow in his footsteps. I, too, shall expand the continuum of buddhahood.’

“Then, as he was aware of the thoughts of all beings throughout the buddha realm, he sent forth emanations in accord with everyone’s inclinations. As per the inclinations of the gods, he produced emanated gods, while for the nāgas, yakṣas, gandharvas, demigods, kinnaras, and mahoragas he likewise sent forth corresponding emanations in accord with their inclinations. Thus, as all the beings of that buddha realm encountered emanations that were in harmony with their inclinations, before long they were matured for awakening within the vehicles of the hearers or the solitary buddhas. In this way all the beings of that buddha realm were guided to roots of virtue. Moreover, as the bodhisattvas engendered faith, their roots of virtue made them attain knowledge of the various inclinations of sentient beings.

“Maudgalyāyana, in case you may think that at that time the bodhisattva Vimalacandra was anyone else, do not think so. In those days I was the bodhisattva Vimalacandra. It was I who tamed that many beings by means of the three vehicles. Therefore, Maudgalyāyana, bodhisattvas must endeavor to ripen sentient beings. [F.220.b]

“Maugalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of the various inclinations.

“Maudgalyāyana, in the distant past, beyond unfathomable timespans of cyclic existence, there was a king known as Divine Moon, who ruled over Jambūdvīpa. A religious and righteous master, he ruled his realm exclusively in accord with the Dharma. He also had one thousand sons, all of whom were brave, heroic, and athletic, and who conquered all opposing forces.

“At that time there was a thus-gone known as Lokapradyota. This Thus-Gone One taught the Bodhisattva Vehicle only, and he did not teach either the vehicle of the hearers or that of the solitary buddhas. Why was that? Because before, when that thus-gone was training in the practices of a bodhisattva, he would guide all beings toward upholding the Bodhisattva Vehicle, and thus all beings came to abide within that vehicle. Hence, that Thus-Gone One taught the Bodhisattva Vehicle to sentient beings, and those who received his teaching would attain deliverance within that vehicle. The head of the gathering of bodhisattvas within the thus-gone Lokapradyota’s buddha realm was a bodhisattva by the name of Bold Strength.

“At that time the māra was called Vegadharin and he was determined to create obstacles for the gathering of bodhisattvas. Thinking about the bodhisattvas’ attainment of omniscience, the māra Vegadharin thought to himself, ‘Before long the thus-gone Lokapradyota will have emptied my entire realm. [F.221.a] How can I prevent that?’ He then made himself appear as the buddha and in that way entered the assembly of bodhisattvas. Once among them he began to denigrate omniscience and instead talk about the pleasures of the senses. He would also offer sense pleasures to the bodhisattvas, thus providing them with an abundance of things to look at, eat, and drink, as well as floral articles, snacks, and instruments for music, song, and dance.

“The bodhisattva Bold Strength thought that he would have to tame the māra Vegadharin with force. He therefore performed a magical feat whereby a dog’s corpse became tied to the neck of the māra. Meanwhile the bodhisattva assumed the form of Vegadharin himself and thus he entered the realm of the māras and took up residence there. While in the land of the māras, he made nine hundred ninety thousand divine maidens embrace awakening. Speaking to them about the nature of the bodhisattva, he caused all these thousands of divine maidens to become irreversible from unsurpassed and perfect buddhahood. Having guided all these divine maidens to the irreversible stage, he then, within the very realm of the māras, created a display for frolicking in the pleasures of the five senses. As the māra Vegadharin, who still had the dog corpse tied to him, returned to his homeland he saw gods and goddesses engaged together in playful enjoyments. To Vegadharin this sight was painful and distressing, and he became upset and unhappy.

“When the nine hundred thousand divine maidens noticed the upset māra Vegadharin they felt great compassion. [F.221.b] ‘Behold the māra Vegadharin!’ they cried. ‘Carrying an evil corpse, he is upset with living beings and bereft of knowledge of the way things are. O master, Bold Strength, if this māra Vegadharin should create obstacles by taking control of our māra realm, please ensure that we remain unharmed.’

“The bodhisattva Bold Strength now produced another miraculous feat, and thus created a second māra realm above that of Vegadharin’s, yet vastly superior in terms of miraculous displays, splendor, power, and glory. Thereupon he created a third realm, also controlled by māras. That third realm then obliterated the second realm, and all of its māras.

“When the māra Vegadharin perceived this, he became doubtful and thought to himself, ‘I too may soon die. This whole realm of māras may end up annihilating me and all of my belongings.’ Becoming weary with those realms, he then spoke to the bodhisattva Bold Strength out of fear and worry:

The māra Vegadharin then said:

The bodhisattva replied:

“Maudgalyāyana, in case you may think that at that time the bodhisattva Bold Strength was anyone else, do not think so. In those days I was the bodhisattva Bold Strength and thus I realized the knowledge of cessation as related to knowledge of the various inclinations of sentient beings. Therefore, Maudgalyāyana, bodhisattvas must train in the knowledge of cessation as related to knowledge of the various inclinations.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of the various inclinations.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone, worthy, perfect buddha named Bhaiṣajyarāja; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one.

“In the buddha realm of the thus-gone Bhaiṣajyarāja there was a bodhisattva by the name of Incomparable Strength, who had created roots of virtue before innumerable thus-gone ones, and who had for long been observing pure conduct. The bodhisattva Incomparable Strength served the thus-gone Bhaiṣajyarāja, and he had for long pursued knowledge of meanings, phenomena, times, limits, selves, retinues, supreme persons, common persons, the tenets of all the heretical schools, [F.223.a] all the tenets found in the treatises, and all the tenets of the arts and crafts. This bodhisattva went before the thus-gone Bhaiṣajyarāja, bowed his head to his feet, and stood to one side. From there he made the following request in the form of a song in verse:

“Maudgalyāyana, in case you may think that at that time the bodhisattva Incomparable Strength was anyone else, do not think so. In those days I was the bodhisattva Incomparable Strength. By the power of those roots of virtue I attained knowledge of the various inclinations. Therefore, Maudgalyāyana, bodhisattvas who wish to actualize the knowledge of the path that leads to cessation as related to knowledge of the various inclinations must endeavor to realize omniscient wisdom.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the faculties. [F.223.b]

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a brahmin known as Famous Sound. This brahmin was like a great sal tree, a master of all the sciences, and a great donor and benefactor, both in terms of Dharma and material things. He endeavored to realize the omniscient mind.

“At that time there was a thus-gone known as Stainless Teacher. His lifespan was boundless, and his saṅgha of hearers, his buddha realm, and his assembly of hearers were all immense. The brahmin Famous Sound, who was like a great sal tree, had heard of the thus-gone Stainless Teacher, and so he went before him together with nine hundred eighty million other brahmins. Once there, they presented offerings to the blessed thus-gone Stainless Teacher. In the sky above they unfolded a bejeweled canopy and on the ground below they spread a golden floor. They then ornamented the ten directions with eighty thousand golden mansions, each a league tall. Within each one of them resided thousands of ladies richly adorned with jewelry, and from each of the buildings came the melodious sounds of thousands of cymbals. On the ground bloomed flowers of five colors, divine perfumes filled the air, and the mansions were fragrant and delightfully scented with divine incense. Thus, all the mansions were pleasant and delightful due to the scent of incense and perfume. By the power of the Buddha, all the mansions rested in midair without being otherwise supported. From all of them came the sounds of praises to the Buddha, Dharma, [F.224.a] and Saṅgha. Likewise, each of the houses resounded with words of emptiness, absence of marks, and absence of wishes; of the fruitions of the stream-enterer, once-returner, and non-returner; of impermanence, suffering, and the absence of self; of concentrations, freedoms, absorptions, and equilibriums; of miraculous powers, the divine eye, the divine ear, knowledge of the minds of others, and knowledge of past situations and of cessation. In some places one would hear words that accord with liberation. Such were the sounds that resounded from all of the mansions. From the sky where the mansions were fell rains of perfumed water and divine flowers that were otherworldly. As for the thus-gone Stainless Teacher’s throne, it was covered with five types of flowers. When flowers were cast in offering at the throne, the power of the Buddha made it so that none of the flowers landed on the ground. Instead they came to form a floral canopy above.

“As the brahmin Famous Sound, who was like a great sal tree, witnessed these miraculous events, the power of the roots of virtue attained thereby made him ascend into the air up to the height of seven palm trees. From there he then spoke the following verses of praise to the Blessed One:

“Maudgalyāyana, in case you may think that at that time the brahmin Famous Sound was anyone else, do not think so. In those days I was the brahmin Famous Sound. Therefore, Maudgalyāyana, bodhisattvas should train by praising the qualities of the thus-gone ones.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the faculties.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a brahmin known as Victorious God, who was like a great sal tree and endeavored in the appropriation of karma. While doing so, he would think to himself, ‘Which virtues should I produce today, which evils should I abandon, and which neutral states should I produce?’ He was very knowledgeable, discerning, and aware regarding all actions that he engaged in. Whenever he brought forth a virtue he would do so with great discernment. He possessed accurate knowledge of the types of faculties [F.225.a] that are involved when engaging in an action. Thus, with respect to desire, he correctly comprehended the faculties that are employed in the overcoming of desire, whether of the lesser, medium, or greater types. He correctly understood how the lesser faculties are employed to overcome lesser, medium, and greater afflictions; how the medium faculties are employed to overcome lesser, medium, and greater afflictions; and how the greater faculties are employed to overcome lesser, medium, and greater afflictions. With such knowledge he would then carry out the relevant actions, and so he avoided all lapses into error for eighty eons.

“Maudgalyāyana, in case you may think that at that time the brahmin Victorious God, who was like a great sal tree, was anyone else, do not think so. In those days I was the brahmin Victorious God, and thus I trained to gain knowledge of the faculties of sentient beings. Also now, having awoken to unsurpassed and perfect buddhahood, I correctly understand the faculties of sentient beings.

“Therefore, Maudgalyāyana, bodhisattvas should train to understand the faculties of sentient beings. The bodhisattva who trains to comprehend the faculties of sentient beings becomes irreversible and will quickly attain unsurpassed and perfect buddhahood. [B21]

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of the faculties. [F.225.b]

“Maudgalyāyana, once there was a king named Moon God. This king had a learned and intelligent daughter called Goddess of Speech. Acting as her father’s regent, she was taking care of his realm. Once, King Moon God asked his daughter, ‘My daughter, what are the causes for accomplishing knowledge of the faculties? I would like to ask you how one may gain knowledge of the origin as related to knowledge of the faculties.’

“Goddess of Speech replied, ‘Venerating disciplined and learned mendicants and brahmins brings knowledge of the origin as related to knowledge of the faculties. And why? Because venerating disciplined and learned mendicants and brahmins causes such knowledge and allows oneself to train in it. Thus, such causal factors will bring the accomplishment of knowledge of the origin as related to knowledge of the faculties.’

“Having heard this teaching, King Moon God would regard mendicants with delight and appreciation. With great joy, he attained undivided faith.

“Maudgalyāyana, in case you may think that at that time King Moon God’s daughter was anyone else, do not think so. In those days I was the daughter of King Moon God, and in this way I gained knowledge of the origin as related to knowledge of the faculties. Also now do I correctly understand the knowledge of the origin as related to knowledge of the faculties, and I impart that knowledge to sentient beings. Therefore, Maudgalyāyana, bodhisattvas must persevere in gaining knowledge of the origin as related to knowledge of the faculties.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous roots of virtue in order to understand the knowledge of cessation as related to knowledge of the faculties.

“Maudgalyāyana, long ago, long before even the distant past, there was a sage named Origin, who possessed the five superknowledges. [F.226.a] While practicing austerities in the forest he thought, ‘Which knowledge will bring cessation of the faculties and prevent their reemergence? It is through the knowledge of the noble ones that one knows the cessation of the faculties. From that cessation of the faculties they do not recur. Just as when the head of a human has been cut off and does not grow back, so no faculties reappear out of the cessation of the faculties. Such is cessation as related to knowledge of the faculties.’

“Yet, although he wished for knowledge of the faculties, he could not achieve it. He therefore decided to go searching for that knowledge of the faculties whereby they do not recur. Thus, in pursuit of knowledge, he traveled to meet mendicants and brahmins who had few objectives and few pursuits and who lived in remote areas. Of such people he would ask, ‘Friends, which insight brings knowledge of the faculties and the absence of their reemergence?’

“In reply, people would tell him, ‘Friend, we do not ourselves understand the knowledge of the faculties and the absence of their reemergence.’

“The sage then realized that he would have to gain such knowledge of the faculties and the absence of their reemergence himself. Hence, in pursuit of such knowledge, he practiced a boundless amount of very demanding generosity. Yet, although he gave away everything, including his own head and eyes, he could not find such knowledge.

“Maudgalyāyana, in case you may think that at that time the sage Origin was anyone else, do not think so. In those days I was the sage Origin. Wishing to awaken to unsurpassed and perfect buddhahood, I achieved knowledge of the path of the noble ones, and thus understood the faculties and the absence of their reemergence. [F.226.b] Therefore, Maudgalyāyana, bodhisattvas should be diligent in pursuing the knowledge whereby the faculties and the absence of their reemergence is known.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the path that leads to cessation as related to knowledge of the faculties, I wondered how I could attain knowledge of the cessation of the faculties and the absence of their reemergence. I therefore gave away innumerable elephant mounts, horses, chariots, and infantrymen. Thus, in order to accomplish the accumulations for the middle path, I produced unfathomable roots of virtue. If they had form, those roots of virtue could not even be contained within as many universes as there are grains of sand in the river Ganges.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king by the name of Joyful Sight, who ruled throughout the world of four continents. During his reign the world underwent great developments, and so on each continent eight hundred million new cities sprang up. Each of the cities was square, measuring ten leagues on each side. They were of an artful checker design, and the buildings were plated with gold. The cities were encircled by ramparts of various precious stones, and the fences were made of gold from the Jāmbū River. Above hung nets of invaluable jewels, the ground was studded with priceless jewels, and the cities were adorned with nets of small bells that were made of the seven precious substances.

“These cities were the abode of beings who had gathered unfathomable roots of virtue. The cities were beautified by trees of the seven precious substances and full of enjoyments, both outside and within. Whenever the inhabitants wished to play, they would do so accompanied by the natural sound of the five types of instruments. Likewise, whenever the music of sitars, flutes, and cymbals would be appropriate, [F.227.a] such music would come about naturally. Whenever people wished to enjoy the music of gandharvas, such music could be heard. Whatever the people wished to enjoy, such entertainment would indeed manifest, and remain for as long as they desired. Whether for one year, a thousand years, or ten thousand years, people could frolic for as long as they wished. Such were the riches of those cities, each one of them a center of entertainment.

“At that time there had appeared a thus-gone one known as Amṛtaprabha, whose retinue included eight hundred thousand hearers. King Joyful Sight adorned his entire world of four continents with silk tassels and ornaments, and so he offered it, along with the people of that time, for the use of the blessed thus-gone Amṛtaprabha and his saṅgha of hearers. The king also offered his children, spouse, and retinue. Thus that blessed one and his saṅgha of eight hundred thousand hearers took up residence in innumerable dwellings, and for eight million years King Joyful Sight offered them the most delicious meals. His queen and retinue also made similar offerings.

“Maudgalyāyana, in case you may think that at that time King Joyful Sight was anyone else, do not think so. In those days I was the king Joyful Sight. Maudgalyāyana, by those roots of virtue I gained knowledge of the path that leads to cessation as related to knowledge of the faculties. Therefore, Maudgalyāyana, bodhisattvas must have faith in the buddhas and in the saṅgha of monks. Having attained faith, one will gain pleasurable enjoyments throughout innumerable and boundless eons, and also accomplish awakening.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, [F.227.b] I created boundless roots of virtue in order to understand the powers. I did this by wondering how I could understand sentient beings’ faculties in the form of both powers and non-powers.

“Maudgalyāyana, in the distant past, beyond unfathomable timespans of cyclic existence, there was a religious king known as Lion Intelligence. He was a just ruler, who sustained the entire world of four continents. The king was faithful and learned in all treatises. He delighted in being a patron and was learned in all expressions of benefaction.71 The king would invite all the world’s mendicants and brahmins to partake of the most delicious feasts and he would clothe them all in garments of Kāsika silk. An expert in all the treatises, he observed the thoughts of sentient beings, and he was in pursuit of knowledge of the faculty of insight, both as a power and a non-power. To obtain knowledge of the power and non-power of the faculty of insight, he made offerings to those in possession of special cognition. Thus, for this purpose, the king practiced generosity continuously throughout day and night for eighty thousand years while also making inquiries among mendicants and brahmins. In this way he investigated cognition‍—both as a power and a non-power‍—together with knowledgeable teachers.

“Maudgalyāyana, in case you may think that at that time King Lion Intelligence was anyone else, do not think so. In those days I was the king Lion Intelligence. Therefore, Maudgalyāyana, when bodhisattva great beings wish to understand the power and non-power of the faculties, they should worship those who are knowledgeable and so pursue knowledge of the powers and non-powers.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, [F.228.a] I created boundless roots of virtue in order to understand the powers and non-powers. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and thus gain knowledge of the powers of sentient beings.

“Maudgalyāyana, in the distant past, beyond unfathomable timespans of cyclic existence, there was a brahmin known as God of Faculties, who was like a great sal tree. He was wealthy and in possession of abundant enjoyments. He gathered the learned around him and had respect for knowledge. He gathered those mendicants and brahmins who sincerely practiced recitation. He would encourage all of them to pursue knowledge of discernment, knowledge of diverse mental powers, and knowledge of different stages of diligence. Concerned that no knowledge should go to waste, he sought to encourage the diligent. In this way he guided many thousands of beings toward diverse and abundant knowledge.

“Maudgalyāyana, in case you may think that at that time the brahmin God of Faculties, who was like a great sal tree, was anyone else, do not think so. In those days I was the brahmin God of Faculties, who was like a great sal tree, and in this way I guided innumerably many thousands of beings toward diverse knowledge. At the time I was full of knowledge and comprehended the knowledge of the powers and non-powers. Now, having awoken to unsurpassed and perfect buddhahood, I also remain fully aware of the powers and non-powers of sentient beings. Even when no one like me is present, the lion’s roar will be expressed within my retinue. Thus, Maudgalyāyana, bodhisattvas must endeavor in knowledge of the powers and non-powers of others. They must also venerate all those who recite the treatises.

“Maudgalyāyana, [F.228.b] when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand cessation as related to knowledge of the powers. I did this by wondering how to comprehend the stages in which the powers of all sentient beings arise.

“Maudgalyāyana, in the distant past, beyond unfathomable timespans of cyclic existence, there was a king known as Agnidatta, who was an expert in all the languages of beings, and who understood their meanings. Whichever word he heard, he would comprehend its meaning, as well as why it was spoken in the given context, and what it could and could not imply. Thus, with respect to all knowledge, he would know what is a power and a non-power. He would be aware of when actions cease subsequent to the functioning of knowledge, or when they cease without the functioning of knowledge. He would know how they cease with a slight action, or with no action. He would know how a person becomes a vessel of knowledge, or how a person becomes capable of pacifying the afflictions. Thus, having attained such understanding, he became a master of universal knowledge in the world.72

“Maudgalyāyana, in case you may think that at that time King Agnidatta was anyone else, do not think so. In those days I was King Agnidatta, who had knowledge of all the languages of beings and who knew all the subject matters of the treatises. Through such roots of virtue I comprehended all language and mastered all treatises, thus awakening to unsurpassed and perfect buddhahood. Maudgalyāyana, bodhisattvas must therefore become experts in all the treatises and master all of their subject matter.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of the powers. [F.229.a] I did this by wondering how I could comprehend the knowledge of the path that leads to cessation as related to knowledge of the powers and non-powers of sentient beings.

“Maudgalyāyana, in the distant past there was a sage known as Suprabha, a master of disciplined conduct and austerities who was endowed with excellent qualities and knowledge. He observed innumerable forms of discipline, such as keeping his hair in a topknot of five braids. Diligently practicing in his forest hermitage, he had exhausted the afflictions associated with cold and heat and he sustained himself on burned offerings without any consideration for the body. As such, he observed these and infinitely many other aspects of an austere lifestyle.

“Endowed with many special qualities, the sage did not bring harm on beings and he had tremendous restraint with respect to taking what has not been given. He had no inclination whatsoever to associate with another’s wife, and he had given up drinking alcohol. With a mind free from confusion, he never separated from his austere practices. He protected the minds of others, refrained from harsh words, followed the rules, and recollected the sages of the past. He possessed these and infinitely many other special qualities.

“Among his special cognitive abilities were miraculous skills, as well as the divine ear; knowledge of the minds of others; knowledge of past abodes; knowledge of the death, transference, and rebirth of sentient beings; knowledge of the arts and sciences; knowledge of administration; knowledge of Dharma; knowledge of time; knowledge of duration; knowledge of self; knowledge of means; and innumerably many other types of special cognition.

“The sage thought to himself, ‘I have accomplished such an abundance of knowledge, yet I lack the understanding that brings all consciousness to cessation. Where in this world [F.229.b] might I find a mendicant or brahmin who is trained in that?’ Thus, in pursuit of that knowledge, he became a wandering beggar. Whenever he came across extremists he would not take any offerings from any of them, outcastes included, once they had understood who he was. Thus his way of maintaining a beggar’s livelihood without taking any alms became well known throughout the world’s ten directions.

“At that time there was in the southern snowy mountains a sage known as Sarvavit, who had attained the five superknowledges. Throughout day and night he remained in his retreat, dwelling in the absorption known as thinking of the entire world. From within that absorption he was able to know what went on in the minds of all beings, what they were saying, and what they were engaged in physically. He also knew of their austerities, their disciplined conduct, their qualities, their knowledge, and their consciousness.

“Thus, as the sage Sarvavit perceived the beggar Suprabha by means of his divine eye, he was aware of the latter’s thoughts and wishes. Feeling compassion, he recognized, ‘The beggar Suprabha suffers due to his ignorance, lacking the understanding of the means for knowing the powers and non-powers.’ Thus, as quickly as a man can stretch or bend his arm, the sage Sarvavit, compelled by compassion, descended from the snow mountain and appeared intentionally before the beggar Suprabha. The latter saw Sarvavit coming from afar and, ignoring his own powers, he bowed his head to Sarvavit’s feet and arranged a seat for him. Taking hold of Sarvavit with both hands, he led the teacher to his seat. With great yearning for knowledge, [F.230.a] Suprabha then presented his questions to the sage Sarvavit in the following verses:73

“Maudgalyāyana, in case you may think that at that time the beggar Suprabha was anyone else, do not think so. In those days I was the beggar Suprabha. Maudgalyāyana, in case you may think that at that time the conveyor of knowledge, the sage Sarvavit, was anyone else, do not think so. In those days the thus-gone Dīpaṃkara was the conveyor of knowledge, the sage Sarvavit. Therefore, Maudgalyāyana, bodhisattva great beings who wish to understand the knowledge of the path that leads to cessation as related to knowledge of the powers and non-powers must receive vows, yearn for the light of wisdom, and relinquish mundane possessions.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand diligence. [F.230.b] I did this by wondering how I could realize knowledge of diligence for the sake of all sentient beings.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a captain named Voyager. Rich and prosperous, the captain possessed numerous enjoyments, and he had for long been free from crude afflictions. Himself the son of a captain, he was knowledgeable in the fields of learning associated with his trade.

“The father of Voyager had thought to himself, ‘I shall by no means let my son leave me, because I still have wealth gathered over seven generations. My boy can have a happy life as things are.’ Hence, as soon as Voyager was born, his parents let him keep company with other merchant children of similar age. ‘Play with these good friends and keep their company,’ they would instruct him.

“His father would also arrange for his son’s tuition within his own house, and thus the boy learned all the crafts: the alphabet, numbers, mathematics, business, agriculture, crafts, technology, and even the ways of ordinary labor. Thus he studied all the crafts and gained universal understanding, having learned all of the sixty-four skills. The boy would compete with his companions for sport74 and, having himself learned all the skills, he would impart all the points of training to his companions.

“One day a friend of his spoke the following words of admonishment: ‘My friend, are you not aware of the hazards of travel? Do you not recognize the danger of others attacking you? Do you not know of the risks of travel without friends? Are you unaware of the hazards of villages, deserts, and dry and desolate places without food and drink? Do you not know the distress of being left without friends, of suffering from theft or the rage of wild animals, of floods or [F.231.a] shipwreck, or of the terrors of demons? Do you not know how one might escape harm? My friend, are you partaking of things that belong to others? Do you not recognize your own suffering, deceived by non-Dharma? Do you not understand how these things are nothing but suffering and terror?’

“Voyager heard his friend’s admonishing words clearly and they caught his attention. Keeping in mind all the flaws that his friend had talked about, he then replied, ‘Friend, I understand this well, very well indeed. All the wealth that we have was gathered from hardship. My friend, I shall therefore go and make a fortune myself.’

“To his parents he said, ‘Father and Mother, I shall now pursue business and become a successful captain.’

“ ‘Young man,’ replied his parents, ‘do not journey anywhere. Son, traveling to other places is fraught with endless problems. We already have abundant wealth from the last seven generations. In this there is no deception. Partake of this wealth and forget about journeying anywhere. Son, both traveling and gathering wealth involve much suffering. Young man, do not leave but stay here and enjoy the wealth that we have.’

“ ‘No, Father,’ replied the son. ‘What you say is not right. And why not? Well, the children of my ancestors seven generations ago did not partake of their parents’ wealth. The children of my ancestors six generations ago did not partake of their parents’ wealth. The children of my ancestors five generations ago did not partake of the wealth made by their parents. My grandfather did not partake of my great-grandfather’s wealth. My father did not partake of my grandfather’s wealth. Similarly, I do not wish to enjoy the wealth that my family members have created.’

“Thus, against his parents’ wishes he set out on a great trade vessel. [F.231.b] When the ship had reached the ocean, a wind rose that blew them to an island of jewels, and on that island Voyager was able to fill his vessel with invaluable jewels of numerous kinds. Having thus accomplished the purpose of his journey he began his return home. Yet, when he was taking a bath in the sea on the way back, a precious jewel fell from his hand and was lost in the sea. As soon as the jewel had fallen, Voyager picked up a cloth and thought, ‘I shall dry up the sea and retrieve my jewel!’ Immediately one hundred quintillion gods came to his assistance, and also the wind and fire served him. Thus, as soon as he had soaked up some water with his cloth, the wind would dry it and the fire would scorch it. The gods of the sea then spoke this verse:

“Voyager replied to the gods with these verses:

“The gods replied:75

“Maudgalyāyana, in case you may think that at that time the captain Voyager was anyone else, do not think so. And why not? In those days I was the captain Voyager. Therefore, Maudgalyāyana, bodhisattvas must engender diligence. Maudgalyāyana, a bodhisattva who musters diligence free from laziness will be victorious over five māras. Which are the five? They are the māras of the afflictions, the aggregates, karma, the Lord of Death, and the divine child.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the origin as related to the knowledge of diligence.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Subhaga. He was a religious and righteous king with an extensive lifespan. Living for a long time, he possessed the seven precious substances and the fourfold human wealth. He was the lord of six hundred thousand ladies and ruled over the minds of his subjects. He had served boundless thus-gone ones, was endowed with boundless stores of roots of virtue, and had created roots of virtue before a boundless number of tens of thousands of buddhas.

“At that time there appeared in the world a thus-gone one named Anantaraśmin; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Within the retinue of the thus-gone Anantaraśmin were eighty quintillion hearers. All were worthy ones whose defilements were exhausted, who were free of afflictions, controlled, and who had obtained supreme perfection in mastering all mental states. [F.232.b] The thus-gone Anantaraśmin was also endowed with an immeasurable life-span.

“In the realm ruled by King Subhaga there were ninety-nine quadrillion beings who before the thus-gone Anantaraśmin had shaved their hair and beard, donned the saffron colored robes, and left their homes to become homeless renunciants. All of them were happy and free from laziness.76 Once the thus-gone Anantaraśmin traveled accompanied by his senior monks to the place where the other monks were residing. He entered into the center of their assembly, and there spoke the following words on the knowledge of the origin as related to knowledge of diligence:

“ ‘Those wishing to accomplish knowledge of the origin as related to knowledge of diligence by means of a delightful vehicle must gain realization through the middle path. That is to say, they must ardently cultivate the aspects of awakening with undaunted diligence at all times and occasions. They must cultivate the aspect of awakening that discerns phenomena and become poised within that. They must cultivate the joy that is an aspect of awakening. They must become poised within the absorption that is an aspect of awakening. They must examine things with mindfulness. Wishing sentient beings happiness, they will easily find good food, a pleasant dwelling, and an excellent body. Practicing with diligence, they will become free from suffering. Through such a balanced mind77 they will certainly find happiness.’

“King Subhaga listened to this Dharma discourse and received it with great respect. Realizing the knowledge of the origin as related to knowledge of diligence, he gained acceptance that phenomena are unborn. Maudgalyāyana, in case you may think that at that time King Subhaga was anyone else, do not think so. And why not? In those days I [F.233.a] was that king, Subhaga.”

At this point Mahā­maudgalyāyana addressed the Blessed One: “Blessed One, we are pondering the statement, ‘At this time the thus-gone Dīpaṃkara gained acceptance that phenomena are unborn.’ How are we to regard this statement?”78

“Maudgalyāyana,” replied the Blessed One, “the blessed buddhas convey the Dharma in relation to people. Maudgalyāyana, bodhisattvas who wish to accomplish knowledge of the origin as related to knowledge of diligence must therefore persevere in and realize the sameness of diligence. In the context of knowledge of the origin as related to knowledge of diligence one must share79 the Dharma as well as material things.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the origin as related to knowledge of diligence. I did this by wondering how I could gain knowledge of the origin as related to knowledge of diligence for the sake of all sentient beings.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there appeared in the world a thus-gone one named Māra Faith; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Within the buddha realm of the thus-gone Māra Faith there was a māra known as Vegadharin, who had carried out māra activities against the teachings of five hundred buddhas. He had developed malice by remembering how those thus-gone ones had lived and died within existence, and so he engaged in māra activity in relation to both their presence and passing into nirvāṇa.80 Creating obstacles for those thus-gone ones, their hearers, as well as their teachings, he had fallen into error for incalculable eons.

“When the thus-gone Māra Faith was about to assert his awakening to perfect buddhahood, [F.233.b] the māra Vegadharin wanted to bring obstacles to his teaching. Yet as the bodhisattva Māra Faith sat at the seat of awakening he recollected the māra Vegadharin’s previous existences. Perceiving his roots of virtue, he now performed a miraculous act whereby the māra Vegadharin came to recollect how he had harbored malice against the thus-gone ones in the past, and how sentient beings had thus fallen into the great hells. Terrified, he remembered the causes of the great hells and his hair stood on end. He then became sad, and thereby also gained pure faith in the bodhisattva. He then spoke the following verses to the bodhisattva Māra Faith:

“Maudgalyāyana, in case you may think that at that time the māra Vegadharin was anyone else, do not think so. In those days I was the māra Vegadharin. Therefore, Maudgalyāyana, bodhisattvas who wish to leave the lower realms behind and act for the benefit of beings should not harbor any malice.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of diligence.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a religious and righteous king called Determiner of Things. This king would make declarations about all things, determining them to be in exactly one way, and not any other. The king had a wise minister called Dharmacārin, who was an expert in the ways of analysis and who sustained the kingdom. This minister had served boundless thus-gone ones, created boundless roots of virtue, and was firmly established within the Great Vehicle.

“Wishing to free King Determiner of Things of his views, the minister at one point had a number of golden jars made. There was one jar for sesame oil, another for butter, another again for sugar, and one jar for drink, and one for food. He also had similar jars made out of different precious substances. Presenting the precious jars to the king, the minister asked, ‘Your Majesty, to what foods do these jars belong?’ [F.234.b]

“ ‘Chief of the city,’ replied the king, ‘let me tell you what kinds of jars these are. Here is a water jug, and that one is for sesame oil. This one is a butter jar, and that one is for honey. This jar is for food and that one for drink. These are golden jars and those are of silver.’ Thus the king identified all the jars.

“Now the minister exchanged the jars, and so he poured butter into the jar that had contained sesame oil, and sesame oil into the butter jar. He poured drink into the honey jar and honey into the jar for drinking. In that way he changed all the jars around. He then invited the king for lunch, and when the king had arrived he told the servants, ‘Friends, bring us some water from the washbasin. We wish to wash our hands, so please bring a bit of water.’ The servants did as instructed and so they offered a jar full of water. When King Determiner of Things now saw all the full vessels, he exclaimed to his minister, ‘Chief of the city, have all these jars not gone to waste? The water jar is full of butter. Likewise, do not all illusory things in this way go to waste?’

“ ‘All things come to an end,’ replied the minister, ‘just as these jars have all lost their previous features. There is no certainty about anything. All entities undergo destruction. All things change. Characterized by impermanence, all things are subject to destruction. Characterized by change, they turn into something else. No thing lasts and nothing is certain about anything. We see things differently and things change. Therefore, great king, train yourself in recognizing the impermanence of all impermanent things. Train yourself in recognizing how all these uncertain things are in movement. Moreover, Your Majesty, [F.235.a] youth becomes old age. The youth grows up, the grownup ages, and the old person succumbs. Hence, no thing is certain.’

“In this way the minister was able to change King Determiner of Things’ outlook. ‘Chief of the city,’ responded the king, ‘well said, well said! I shall endeavor to realize this knowledge.’

“Maudgalyāyana, in case you may think that at that time the minister Dharmacārin was anyone else, do not think so. In those days I was the minister Dharmacārin. Therefore, Maudgalyāyana, bodhisattvas must recognize that no thing is certain. As they gradually comprehend the power of diligence their deeds will become weighty.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the levels. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings through knowledge of the levels. How may I instill knowledge of the levels in sentient beings? I must become an expert on the distinction between virtuous and unvirtuous qualities and on the special features of wisdom.’

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Instiller of Understanding who, upon ascending the throne, ruled his realm with great care. The king had eighty thousand queens, all of them beauties of fine physique, delightful to behold, of fine complexion, and supreme in all regards. They all rose early and fell asleep late. Their physical forms were like those of goddesses and their qualities resembled those of a being who is free from desire.

“Seated in the center of his gathering of eighty thousand ladies, King Instiller of Understanding would enter absorption. [F.235.b] Thus, through his mental equipoise, he came to comprehend numerous concentrations, afflictions, and qualities, just as they are. As for the host of ladies, they all had different forms of understanding, affliction, and qualities. Seated in their midst, the king before long comprehended all the ladies’ different constitutions. Thus, to those who had meager knowledge of the body82 and powerful afflictions the king would teach a dharma that produced knowledge in order to tame their afflictions. For those whose afflictions were weak and understanding strong he would teach a dharma that would enable them to abandon whichever minor afflictions they had. To the women involved in desire he would explain about the unclean and impermanent aspects of things. To those involved in anger he would teach love and impermanence. To those involved in stupidity he would teach dependent origination and impermanence. To those involved in conceptuality he would teach the inhalation and exhalation of the breath as well as impermanence. To those involved in marks he would teach absence of marks and impermanence. To those involved in craving he would teach dependent emptiness and impermanence. To those women who craved for existence he would teach absence of wishes and impermanence.

“In this way the ladies all became able to cut through their particular afflictions by means of their specific remedies. The women who had been involved in desire thus accomplished concentration, and by practicing the path of Brahmā they were born in the world of Brahmā. Those who had been involved in anger practiced the immeasureables and were thus taught the path of Brahmā. Abiding within the immeasurables they cultivated the path of Brahmā and were born into the world of Brahmā. The women who had been involved in marks practiced the absence of marks and were thus taught the path of Brahmā. Accomplishing the absence of marks they cultivated the path of Brahmā and were reborn in the higher realms. Those women who had been particularly attached to the desires of existence accomplished the absence of wishes, [F.236.a] and were thus taught the path of Brahmā. Accomplishing the absence of wishes, they cultivated the path of Brahmā and were reborn in the realm of Brahmā. In this way King Instiller of Understanding correctly pointed out the different acts related to understanding, affliction, and qualities to the eighty thousand ladies. Thus, he led them all to become free from affliction, so that they were reborn in the realm of Brahmā.

“Maudgalyāyana, in case you may think that at that time King Instiller of Understanding was anyone else, do not think so. In those days I was King Instiller of Understanding. I was an expert concerning the distinctions between lesser and medium understanding, lesser and medium afflictions, and lesser and medium qualities. Therefore, Maudgalyāyana, bodhisattvas must understand what is lesser and medium with respect to all phenomena.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the origin as related to knowledge of the levels. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the origin as related to knowledge of the levels.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Condemner of the Afflictions. The king had nine hundred thousand queens, all of them beauties of fine physique, delightful to behold, of fine complexion, and supreme in all regards. Whenever the king gazed at any of the ladies they would comprehend the effects of the afflictions and karma as related to their own particular situations. Thus, being aware of the effect of affliction and karma, they would always despise the afflictions and make sure that they did not develop any. In this way, the king caused the nine hundred thousand women to understand their own karma [F.236.b] and afflictions. With knowledge of their karma and afflictions they attained freedom from the craving for objects of desire. Once their bodies came to an end, they were born in the realm of Brahmā.

“Maudgalyāyana, in case you may think that at that time King Condemner of the Afflictions was anyone else, do not think so. And why not? In those days I was King Condemner of the Afflictions. I caused those nine hundred thousand women to comprehend karma and affliction. With knowledge of karma and affliction they were then reborn in the realm of Brahmā. Therefore, Maudgalyāyana, bodhisattvas must relinquish the afflictions. [B22]

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand cessation as related to knowledge of the levels. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of cessation as related to knowledge of the levels.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Seer of Cessation. Whenever this king witnessed the arising of some phenomenon he would also understand its cessation. Thus he thought, ‘Whatever is subject to origination is also subject to cessation. Wealth is subject to cessation, and so is destitution. Acquisition is subject to destruction, and so is loss. The same goes for fame and obscurity, praise and blame, pleasure and pain‍—all are subject to cessation. However, if none of these phenomena are created, none of them will arise. Why, then, should we produce all these things that are subject to cessation. What does not arise will not cease, and what does not cease is beyond suffering and lamentation. Supreme, therefore, is that which was not made!’

“Maudgalyāyana, [F.237.a] in case you may think that at that time King Seer of Cessation was anyone else, do not think so. In those days I was King Seer of Cessation. I was that king, and also now I remain fully aware that arising phenomena are subject to cessation. Thus I think, ‘Alas, this present world is subject to cessation, and involvement in these phenomena is affliction.’ I am the one who in the midst of many beings taught the Dharma by showing all phenomena to be subject to destruction. In this way I have guided innumerably many tens of thousands of beings to become free from karmic formation. I have taught gods and humans correctly, and my pure conduct is immense. Therefore, Maudgalyāyana, bodhisattvas must become expert regarding cessation. The bodhisattva who is an expert on cessation becomes irreversible and will quickly awaken to unsurpassed and perfect buddhahood.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast roots of virtue in order to understand the path that leads to cessation as related to knowledge of the levels. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of the levels.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Expert on Experience and Shortcomings. This king did not know how deliverance is achieved by understanding the experiences and shortcomings related to all phenomena. Thus he wondered, ‘Who may possess the knowledge of deliverance in relation to all these phenomena?’ That night while the king was sleeping a buddha appeared before him, endowed with the thirty-two marks of a great being, and said, ‘Your Majesty, you wish to benefit many beings and bring them happiness, and so, out of love for the world, you have correctly engendered the mind of awakening. That is excellent, excellent indeed. Thus, Your Majesty, understand this: Absence of karmic formation is deliverance. When nothing is formed nothing occurs. [F.237.b] Where nothing occurs there is deliverance.’ The king rose from his bed, draped his shawl over one shoulder, placed his right knee on the ground, and then spoke this verse to the buddha-form before him:

“Maudgalyāyana, in case you may think that at that time King Expert on Experience and Shortcomings was anyone else, do not think so. In those days I was King Expert on Experience and Shortcomings. At that time I taught the way of absence of karmic formation and deliverance. Therefore, Maudgalyāyana, bodhisattvas must become expert regarding the absence of karmic formation. The bodhisattva who is an expert regarding the absence of karmic formation will quickly reach the irreversible stage with regard to all phenomena.”

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the past. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about knowledge of the past.

“Long ago in the limitless, countless, inconceivable, immeasurable, boundless, and inexpressible cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Knower of the Past. Whatever course of action this king would pursue, he always did so having examined the past. The specific faculties that make up the nature of a person are all produced by previous karmic action. Thus, certain acts create an inferior body while others produce an excellent form. Some acts are meritorious, while others carry little merit. Some will make one dull while others make one intelligent. Some will make one a servant while others make one a lord. Some bring great joy, and some will make one close-minded. Karmic formation that makes one a servant is not agreeable to oneself. Karmic formation that brings an inferior body, little merit, or close-mindedness [F.238.a] is not agreeable to oneself. Karmic formation that results in an excellent body, or the completeness of all faculties, is agreeable to oneself. Karmic formation that makes the mind unattached is an activity of detachment. Such an activity will never yield mental bondage, not even after innumerable eons.

“Maudgalyāyana, in case you may think that at that time King Knower of the Past was anyone else, do not think so. In those days I was King Knower of the Past. With my understanding of the past, I did not produce any mental bondage of affliction or of shortcomings. Therefore, Maudgalyāyana, bodhisattvas must engage in the karmic formation of examining the past, and so pursue what is virtuous while refraining from negative acts. Maudgalyāyana, a bodhisattva who examines the past will be free from mental bondage and quickly reach the irreversible stage.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand the origin as related to knowledge of the past. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about knowledge of the origin as related to knowledge of the past.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king by the name of Knower of the Origin as Related to Knowledge of the Past. He was free from all negativity and took great joy in the qualities of virtue. He reviled short lifespans and delighted in longevity, reviled the harmful and delighted in what is of little harm, reviled low class and delighted in high class, reviled the lackluster and delighted in the splendid, [F.238.b] reviled poverty and delighted in wealth, reviled poor understanding and delighted in great insight, reviled dull faculties and delighted in magnificent faculties, reviled unpleasant words and delighted in beautiful words, reviled falsity and delighted in truth, reviled divisive talk and delighted in harmonious words, reviled harsh words and delighted in gentle words, reviled antagonism and delighted in reconciliation, reviled covetousness and delighted in contentment, reviled ill will and delighted in kindness, and reviled wrong view and delighted in right view. Thus he refrained from negative acts, took joy in virtue, and established all the people on the path of the ten virtuous acts. With love he taught them the ten avenues of virtuous action. Thus, when the world was destroyed they all took birth among the gods of luminosity, and when a new world formed they were born in a thousand Brahmā palaces.

“Maudgalyāyana, in case you may think that at that time King Knower of the Origin as Related to Knowledge of the Past was anyone else, do not think so. In those days I was that king, Knower of the Origin as Related to Knowledge of the Past. With loving concern I taught those beings the path of the ten virtuous acts, whereby they were born in the realm of Brahmā. Therefore, Maudgalyāyana, bodhisattvas must abide in absorption by means of a loving heart. By way of non-abiding, they must cultivate the path of the ten virtuous acts.

“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand cessation as related to knowledge of the past. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of cessation as related to knowledge of the past. [F.239.a]