Dharma Torch

Section Ten: The Past Cause of Ascetic Practices

Heard like this.

At one time, the Buddha was at the Great Anavatapta Spring together with five hundred great bhikṣus. They were all Arhats, possessing the six supernormal powers, with only one bhikṣu as an exception, namely Ānanda.

At that time, the Buddha told Śāriputra, “In the past, beside the city of Benares, not far from the city, there was a town named Multi-Beast. In it lived a brahmin who was the king’s historiographer, foremost in the country. He had a son whose head had naturally formed flame-shaped hair, and therefore he was named after this. This Flame-Hair had proper and handsome features and possessed the thirty marks of a great person. As for the various brahminical scriptures, charts and books, and prophecies and records, there was none in which he was not proficient. He was also thoroughly skilled in the prohibitions and precepts of the heterodox paths and in all kinds of calculations. At that time there was the son of a potter, named Nandipāla, who had been a close friend of Flame-Hair since childhood. They respected and remembered one another and never forgot each other at any time. This son of a potter was diligent, courageous, compassionate, and filial. His parents were blind in both eyes, and he supported his parents, never letting them lack anything. Although Nandipāla was a potter, he himself never dug the earth, nor did he allow others to dig it. He only took clay from broken walls, from clods of earth from collapsed riverbanks, and from earth damaged by mice, mixed it with water, and made pottery. The finished vessels were exquisite beyond comparison. If men or women wished to buy them, they only had to place grain, wheat, sesame, or beans on the ground and take away the pottery. He never argued about prices or amounts, nor did he accept gold, silver, wealth, or valuables. He accepted only grain, just enough for food.

“The monastery where Kāśyapa Tathāgata dwelt was not far from Multi-Beast. He was together with an assembly of twenty thousand great bhikṣus, all of whom were Arhats. Protect-Happiness said to Flame-Hair, ‘Shall we go together to see Kāśyapa Tathāgata?’ Flame-Hair answered, ‘Why does Protect-Happiness wish to see this bald practitioner? He is only a bald man. What practice of the Way could he have? The Buddha Way is difficult to obtain.’ He said this three times. On the next day, Protect-Happiness again said to Flame-Hair, ‘Shall we go together to the riverbank to bathe?’ Flame-Hair answered, ‘Very well.’ They then went together to the riverbank to bathe. After they had put on their clothes, Protect-Happiness raised his right hand, pointed into the distance, and said, ‘The monastery of Kāśyapa Tathāgata is not far from here. May we go together to see him?’ Flame-Hair answered, ‘Why does Protect-Happiness wish to see this bald practitioner? How could a bald practitioner have the Buddha Way? How difficult the Buddha Way is to accomplish!’ Protect-Happiness then seized Flame-Hair’s clothing, pulled him, and said, ‘Let us go together to see Kāśyapa Buddha. This place is close to the Buddha, not far away.’ Flame-Hair then slipped out of his clothing and fled. Protect-Happiness followed closely after him, seized his belt, pulled him back, and said, ‘Could you for a short while go together to see the Buddha, and return as soon as you have seen him?’ Flame-Hair again untied his belt, fled, and said, ‘I am unwilling to see this bald śramaṇa.’ Protect-Happiness seized his head, pulled him, and said, ‘At least once, go together to see the Buddha.’”

The Buddha told Śāriputra, “At that time, according to the custom of the land of Benares, seizing another person’s head was taboo. Those who seized another person’s head were, according to the law, all to be beheaded. Flame-Hair was terrified and thought in his mind, ‘Why does this potter intend to risk death by seizing my head?’ Protect-Happiness said to Flame-Hair, ‘No matter what happens, even to the point of death I will not give up. I must make you see the Buddha.’ Flame-Hair thought in his mind, ‘This is certainly no small matter. There must be something good. Otherwise, why would he risk death to pull me?’ Flame-Hair said, ‘Let go of my head. I will go with you.’ Protect-Happiness then released him. Flame-Hair arranged his head ornaments, put on his clothing, and followed him to the place where Kāśyapa Buddha was.

“Protect-Happiness bowed at the feet of Kāśyapa Tathāgata and sat to one side. Flame-Hair, however, only stood, raised his hand in greeting, and then sat to one side. Protect-Happiness joined his palms and said to Kāśyapa Buddha, ‘This Flame-Hair is the son of the historiographer in Multi-Beast. He has been my friend since childhood. Yet he does not recognize the Three Honored Ones, does not believe in the Three Jewels, does not see the Buddha, does not hear the Dharma, and does not make offerings to the Sangha. May the World-Honored One awaken him from his ignorance and cause him to believe in the Buddhadharma.’ Flame-Hair carefully examined the World-Honored One from head to foot and from foot to head. He saw the Buddha’s majestic and dignified appearance, his awe-inspiring countenance, his faculties serene, his nature pure, gentle, and harmonious. The thirty-two marks of a great person adorned his body, and the eighty minor marks added beauty to his bearing. His deportment was like the flower of the sāla tree, his body like Mount Sumeru, and no one could see the top of him. His face was like the full moon, his radiance was like the shining sun, and the color of his body was like a golden mountain. After Flame-Hair saw the Buddha’s dignified appearance, he thought in his mind, ‘The marks recorded in the brahminical prophecies are all now possessed by the Buddha, except for only two matters.’”

“Then Flame-Hair recited a verse and asked:

‘I have heard that the marks of a great person are thirty-two in number.

This honored great person among humans, only two marks of a great person I cannot see.

Is his male organ hidden in the abdominal cavity, as with a horse?

Is his tongue long and broad, able to cover the whole face and lick the forehead?

May he extend his tongue and display it, so that my doubts may be answered.

If I see them, I will be able to know whether it is as recorded in the scriptures.’

“Thereupon, Kāśyapa Tathāgata revealed the mark of the broad and long tongue, covering his own face and uṣṇīṣa, and at the same time covering both ears. He licked his head seven times, then withdrew his tongue into his mouth. The light that issued forth illuminated the great thousandfold world system, eclipsed the light of the sun and moon, and reached the radiance of Akaniṣṭha Heaven. After circling him seven times, it entered through the crown of his head. Kāśyapa Tathāgata, by the power of supernormal power, displayed the male organ hidden like that of a horse, allowing only Flame-Hair to see it, while the others did not see it. The Youth Flame-Hair saw all of the Buddha’s thirty-two marks completely, without a single one lacking, and his heart was joyful and delighted beyond restraint.

“Kāśyapa Tathāgata spoke the Dharma for the Youth Flame-Hair. What Dharma did he speak? He spoke of the actions that cause a Bodhisattva’s merit to be cut off: ‘What are the actions that cause a Bodhisattva’s merit to be cut off? They are bodily evil actions, verbal evil actions, and mental evil actions: doing with the body what should not be done, saying with the mouth what should not be said, and thinking in the mind what should not be thought. If a Bodhisattva does with the body what should not be done, what will happen? When he becomes a Buddha in the future, his physical form will be small and short. Son of a noble family, this is the retribution for a Bodhisattva doing with the body what should not be done. If a Bodhisattva says with the mouth what should not be said, what will happen? Later, when he renounces and trains in the path, he must pass through extremely great hardship before he can become a Buddha. Son of a noble family, this is the retribution for a Bodhisattva saying with the mouth what should not be said. If a Bodhisattva thinks in the mind what should not be thought, what will happen? Later, when the Bodhisattva becomes a Buddha, the Sangha within his country will often be in disharmony, and in place after place they will dispute with one another. Son of a noble family, this is the retribution for a Bodhisattva thinking in the mind what should not be thought. Son of a noble family, these are the three great evil actions of a Bodhisattva. Son of a noble family, you should cast them aside.’

“Thereupon, the Youth Flame-Hair stepped forward, bowed at the Buddha’s feet, knelt on both knees, joined his palms, and said to the Buddha, ‘I now repent of doing with the body what should not be done, saying with the mouth what should not be said, and thinking in the mind what should not be thought. May the World-Honored One accept my repentance. From now on, I will not dare to commit them again.’ He repented in this way three times. Kāśyapa Tathāgata silently accepted. The Youth Flame-Hair and the Youth Protect-Happiness then rose together, bowed their heads at the Buddha’s feet, took their leave, and returned.

“On the road, the Youth Flame-Hair suddenly thought of the retribution for those three evil actions, and he said to Protect-Happiness, ‘You have lost benefit, not gained benefit. You are without benefit, not with benefit. I should no longer see your face, and I do not wish to hear your name again.’ Protect-Happiness answered, ‘Why is this so?’ Flame-Hair said, ‘Long ago you heard the profound Dharma treasure from Kāśyapa Buddha. Why do you still remain at home and not cultivate the Way?’ Protect-Happiness answered, ‘Do you not know? My parents are aged, and both of them are blind. Since I support my parents, how could I renounce? I have long wished to practice, but if I renounced and practiced, my parents would die. For this reason, I cannot renounce.’ Flame-Hair said to Protect-Happiness, ‘When I heard from Kāśyapa Buddha of the three kinds of actions that cut off a Bodhisattva’s merit, I no longer wished to remain at home. From now on, I wish to return to the Buddha and ask to become a bhikṣu.’ Protect-Happiness answered, ‘Good, good! Has Flame-Hair’s resolve become so powerful? Then you may immediately return to the Buddha. This is because it is difficult to meet a world in which a Buddha appears.’ Flame-Hair then embraced Protect-Happiness, circumambulated him three times, joined his palms, and apologized, saying, ‘If my body, speech, or thought has offended you in any way, may you forgive me. I thank you for guiding me onto the true and thusness Way.’

“At that time, the Youth Flame-Hair recited a verse in praise:

‘You are my good friend, my friend in the Dharma. Being without any greedy thoughts, you guide me onto the Right Way.

Such a friend as you is praised by the Buddha.’

“After the Youth Flame-Hair had spoken this verse, he circumambulated Protect-Happiness three times, returned to the monastery where Kāśyapa Buddha was, bowed his head at the Buddha’s feet, knelt on both knees, joined his palms, and said to the Buddha, ‘May I, under Kāśyapa Tathāgata, shave my hair, enter the Way, and receive the full precepts?’” The Buddha told Śāriputra, “Kāśyapa then immediately delivered the Youth Flame-Hair and gave him the full precepts.”

The Buddha told Śāriputra, “Do you know who the Youth Flame-Hair was at that time? He was I myself. The father of Flame-Hair is now my father, King Pure-Rice. The potter’s son, the Youth Protect-Happiness at that time, is that deva named Pot-Maker. When I was a prince, one day at midnight, the maidens in the palace were all asleep, and he came to me and said, ‘The time has arrived. You may renounce and cultivate the Way.’ It was precisely him. Śāriputra, this Protect-Happiness repeatedly urged me to renounce. He is my good teacher in cultivation.”

The Buddha told Śāriputra, “In the past, I once spoke evil words to Protect-Happiness: ‘Kāśyapa Buddha, that bald śramaṇa, how could he have the Buddha Way? The Buddha Way is very difficult to obtain!’ Because of these evil words, for the six years when I was about to become a Buddha, I endured every kind of ascetic practice. Śāriputra, at that time I ate only one sesame seed, one grain of rice, one large bean, and one small bean each day. Although I endured such hardship, it brought no benefit to the Buddhadharma. I endured hunger and thirst, cold and heat, wind and rain, mosquitoes and gadflies, and my body became withered and emaciated. I thought that in this way I could become a Buddha, but in fact I obtained nothing. Śāriputra, the reason for my six years of ascetic practice was to repay the former evil condition; only afterward could I reach Anuttarā-Samyak-Saṃbodhi Abhisaṃbuddha .”

At that time, the Buddha spoke a verse concerning the causes and conditions of former lives:

“In the past I was a youth named Flame-Hair. I said to Protect-Happiness,

‘How could a bald śramaṇa be a Buddha? The Buddha Way is very difficult to obtain!’

Because of these causes and conditions, for a full six years

I trained in ascetic practices each day, hoping to accomplish the Buddha Way.

Yet the Buddha Way cannot be accomplished by such ascetic practice.

This was not the Right Way, and yet I went upon it; all of this was causes and conditions created by myself and borne by myself.

The cycle of cause and effect never decays or perishes; it does not vanish into empty space.

One should carefully protect these three causal relations, and not violate the conduct of body, speech, and mind.

Now, I have become the honored Buddha, the leader of the three realms,

And in the Anavatapta Spring, I personally recount the karmic causes of my past lives.”

The Buddha told Śāriputra,”look at the Tathāgata. All evils have been exhausted, and all good qualities are universally complete. Devas, spirits, ghosts, gandharvas, asuras, garudas, kinnaras, mahoragas, and all sentient beings are all to be taught, guided, and caused to cross to the other shore. Even so, I still cannot avoid the causes and conditions of former lives. How much more so, then, for those foolish people who have not yet attained the Way? Śāriputra, you should protect the three precepts of the body, the four precepts of speech, and the three precepts of the mind. Śāriputra, you should learn these.”

When the Buddha narrated the causes and conditions of the Tathāgata’s former lives, eleven thousand devas realized the fruit of Srotāpanna; eight thousand nāgas all received the five precepts; and five thousand yakṣas received the three refuges.

The great nāga king Anavatapta joined his palms and said to the Buddha, “World-Honored One, here at my spring, you have accepted my offering and spoken the Dharma of the causes and conditions of former lives. May I, when I become a Buddha in the future, not have such causes and conditions. May all my evil actions be entirely exhausted, and may I become a truly pure Tathāgata.”

The Buddha said to the great nāga king Anavatapta, “If you wish to accomplish such a vow, you should guard body, speech, and mind to the utmost, and not allow them to commit faults. In this way, you will be able to fulfill your wish, exhaust all evil actions, and become a truly pure Tathāgata.”

When the great nāga king Anavatapta heard the Buddha’s words, his heart was filled with immeasurable joy, and he scattered heavenly sandalwood incense upon the Buddha and the five hundred Arhats.

Thereupon, the Buddha spoke to the devas, nāgas, and spirits the Dharma that can comfort people’s minds: “What is called the Dharma that comforts people’s minds? It is the practice of giving, the practice of upholding precepts, the practice of the path of birth in heaven, the practice of cutting off desire, the practice of cutting off the three evil destinies, the practice without outflows, and the practice of purity.”

After the Buddha had finished speaking, he and the bhikṣus left their original lotus seats. The bhikṣus surrounded the Buddha and rose flying into empty space, reaching the height of seven tāla trees. By supernormal power they flew like birds soaring among the clouds, and slowly returned to the Bamboo Grove Monastery in the city of Rājagṛha.

When the Buddha had finished preaching the scripture, Śāriputra, the five hundred Arhats, the great nāga king Anavatapta, the Eight Legions, devas and spirits, all joyfully accepted the Buddha’s teaching and practiced according to it.