Dharma Torch

The original translator is unknown and is now cataloged in the Later Han records.

(One)

A Bodhisattva rescues and delivers beings just like a wise nurse raises a child. There are four things done: the first, bathing and making the child clean; the second, nursing and letting the child be full; the third, letting the child sleep peacefully; the fourth, holding the child in and out, always letting the child be joyful. Doing these four things, the child is raised and nurtured, making him grow up into an adult.

The Bodhisattva is also like this. He does four things to raise and nurture sentient beings: the first, bathing away the filth of the mind with the right Dharma; the second, giving sūtras and Dharma as nourishment, making them full; the third, always abiding in meditative absorption and samādhi, accomplishing according to different times; the fourth, with the four kinds of kindness he cherishes and bestows favor upon beings, always making them happy. The Bodhisattva, with these four things, encourages, exhorts, and teaches sentient beings, nurturing them, leading them to awaken and realize the supreme path.

(Two)

In the world there are two kinds of friends, who often tie conditions with people, making them commit great sins, also making them obtain great blessings. Who are these two kinds of friends? The first is called an evil friend, the second is called a good friend. For example, a robber leader does evil and goes against righteousness, kills his ruler and father, destroys and throws the world into disorder, sentient beings suffer, calamities and disasters are endless. Being close to this kind of person will make one commit great sins. As for Bodhisattva Śākyamuni, he aroused the mind of awakening, sought the path, rescued and delivered sentient beings; with the Four Immeasurables and the Four Kinds of Kindness he guides, gathers in, and protects all beings, in the three realms and the five destinies there are none not delivered by him. This is what is called a good teacher and friend; being close to them makes one obtain great blessings.

(Three)

In the past, in South India there was a country named Simhala, located by the seashore, its territory extending over more than eighty thousand li. At that time, in another country there was an old woman named Ālong. She encountered turmoil and disorder, and drifted to this country. She was lonely and without anyone to rely upon, living by begging for her livelihood. She came to the house of a great elder and earnestly requested to lodge there. At that time the elder returned home and saw her, then inquired about the old woman. The old woman explained in detail her poverty and adversity. The elder was moved with sorrow and sympathy for her, and said to the old woman: “You may live in my house, I will support you.” The old woman was very happy and said: “I have nothing with which to repay, I will exert such meager strength as I have and do some household work, I do not fear toil and fatigue.”

Thus the old woman stayed in the elder’s house, her mind mixed with both joy and sorrow: “In the past each day I offered to many monks, able to prepare meals according to my wish; today suddenly I am in poverty and hardship, having the heart to give yet unable to express it, and my heart feels grief.” Then she went to pay homage to the ascetics, and after greetings she said: “I do not know whether the monks have received offerings this morning or not.” The ascetics answered: “This morning we entered the city to beg for food, we obtained nothing at all, and had no choice but to return to our resting place.” The old woman at that time began to ponder, wishing to obtain food to give to the monks to eat, but she herself had nothing at all. Then she said to the ascetics: “I will now go into the city to see, if there are households offering meals I will return to tell you, if there are none I will still certainly let you know the news.” Then the ascetics agreed, each resting beneath the trees.

The old woman then returned to her original lodging and said to the elder’s wife: “I need several thousand coins. Now although I am working here, I am willing to sell my body, to be your servant and slave for life, and can draw up a written contract.” The elder’s wife asked: “You are here, your clothing and food rely upon me, why do you still need money?” The old woman said to her: “I have urgent use, it is not proper to speak clearly.” Then the elder’s wife gave her the money, saying: “Take it and use it, when you have it you may repay me. What use do I have for a contract?” The old woman, having received the money, went to acquaintances nearby and told them the true situation. She also handed the money to them, asking sixty households to prepare meals, which were immediately made ready and delivered to the ascetics. They said: “We had thought this matter would not be accomplished, now it is accomplished, this is possible only by the utmost sincerity of heart.” They all felt astonishment at her Diligent Practice, strange and unexpected. They asked the old woman: “Where do you live? We begged for food this morning, there was no alley we did not go to, why did we not meet any donor?” The old woman explained in detail from beginning to end: “I am from such-and-such country. Formerly my family revered the Buddha, supporting and offering to the monks. When the world fell into turmoil, I wandered and fled to this place, my property was lost, I was alone. Dependent upon a great elder’s household in this country, for clothing and food I rely on the master, alone entrusting my life, I have not a single coin. Just now, seeing the ascetics, my heart was filled with both grief and joy, I was deeply moved within, and feared that my wish could not be fulfilled. Then I said to the elder’s wife that I was willing to sell myself, seeking a little money, to offer meals to the monks. The lady was merciful and pitied me, so that my slight and meager wish could be accomplished.” The ascetics praised and said: “This is truly a most sincere and faithful giving.” They discussed among themselves: “We also are bodies of the five aggregates united, going out to beg for food. Today’s meal is truly eating human flesh! We ought each to make effort, to repay the merit of this giving.” Then all in one mind they diligently cultivated the Eight Liberations in meditation, their utmost sincerity moved and responded, and at once they obtained superior Samādhi, manifesting the majestic power of supernormal abilities, the universe shook, the trees bent down as if bowing. The monks witnessed the proof and all together praised the donor.

The king was astonished and wondered why this was so. He summoned his ministers to deliberate: “What has caused these auspicious signs?” The ministers investigated in all directions, to observe the causes of the appearance of the auspicious signs. They saw ascetics gathered outside the city gate, with many donors, all celebrating together, and then returned to the palace to report to the king. The king said: “It is exactly for this reason, quickly invite them to come.” The ministers returned to convey the king’s command. The old woman was afraid, fearing great calamity would befall, and replied to the ministers: “I already depend upon the elder’s wife, I cannot move about freely.” The ministers reported this to the king. The king said: “Invite them together.” Thus, when the elder’s wife heard the king’s command, she went with the old woman to the palace. The king asked what the matter truly was, and the old woman truthfully told the king. The king said: “I am king, possessing all wealth, free and at ease, yet I did not know to venerate the Three Jewels and to make offerings to them. This old woman has caused the arising of such auspicious signs!” The king said: “This old woman is my teacher.” Then he invited the old woman into the palace, bathed her with fragrant water, seated her upon the teacher’s seat. The palace people and palace women altogether were twenty thousand. The king received precepts and became an upāsaka. The queen and palace women became upāsikās. The people of the whole country all aroused the mind to seek the path.

(Four)

In the past there was an ascetic cultivating in the mountains. In the mountains there were many vipers, and the ascetic feared snakes, so he relied under a tree, laying out bedding high up, and entered meditation in dhyāna, but he could not resist sleep, unable to control himself. A deva in the sky laughed, wishing to awaken him, but he still slept soundly and would not awaken. The deva therefore devised a plan, wishing to frighten him so that he would not sleep. In the depth of night the deva said: “Hey! Hey! Ascetic, poisonous snakes are coming!” The ascetic was greatly startled, arose and lit a lamp, and looked in all directions, but saw no snakes. Again and again the deva called out like this, and the ascetic became even more resentful, saying: “Why does the deva lie? Nothing at all has been seen, why cry out that there are poisonous snakes?” The deva said to the ascetic: “Why do you not see the poisonous snakes within yourself? Within your body there are four kinds of snakes. If you do not remove them, how can you still search for snakes outside?” When the ascetic heard the deva say this, he then contemplated deeply, “Observing the organs of the body, the human body is composed of the four great elements, submerged by the Five Aggregates and the Six Sense Realms, through countless kalpas until today has not been liberated.” From this he awakened and understood the principle of the Four Noble Truths, suffering, emptiness, and non-self. Before dawn he exhausted the outflows and attained liberation, fully possessing the six supernormal powers, and realized Arhatship.

(Five)

In the past, during the time of King Aśoka, within his domain one thousand two hundred stūpas and monasteries were constructed. Later he suffered a severe illness, his body troubled by sickness. A śramaṇa came to visit the king. The king met him, overcome with grief and sorrow. The ascetic said: “Great King, the merits you have performed before and after are beyond number, you should completely awaken to the great principle, you should not have regret.” The king said: “If it were merely the coming of death, I would have no regret. The reason I grieve is because before this I constructed one thousand two hundred monasteries, for each of them I had woven golden banners and jeweled canopies, one thousand two hundred in all, intending personally to hang the banners and scatter flowers upon the stūpas and monasteries. Just when these things were completed, I fell into severe illness, fearing I would lack the strength to complete my original vow, therefore I grieve without end.” The ascetic said to the king: “You should place your palms together with utmost earnestness, focus your mind without duality, I will let the Great King behold all the stūpas and monasteries within your realm.” Then the ascetic manifested the power of supernormal abilities, and at once one thousand two hundred stūpas appeared before him. The king, seeing this, was overjoyed, and his illness was immediately cured. He hung the golden banners upon the stūpas and monasteries, and scattered golden lotus flowers upon the stūpas and monasteries. The stūpas bent their bodies close to the king’s hand. The king’s wish was fulfilled, his body was healed, and he immediately aroused the mind for the path, his lifespan lengthened twenty-five years. Thus he performed meritorious deeds and finally reached the stage of non-retrogression.

(Six)

In the past there was a King Aśoka. When he held rule and government, the territory of one hundred thousand miles in extent was under his governance. The nāgas upon the earth and the yakṣas as well all came to offer submission, there were none who did not obey. Only one nāga king, dwelling near the northern border of the kingdom, in a pond more than one hundred miles in circumference, had obtained a portion of the Buddha’s śarīra relics, which he honored day and night, but he was unwilling to bow his head and submit to King Aśoka. King Aśoka then dispatched elephant troops, horse troops, chariot troops, and infantry troops to attack the nāga’s pond, but the nāga king would not respond in battle. The nāga king possessed majestic virtue and divine power, and King Aśoka was helpless. Three times he campaigned, and each time he did not succeed. King Aśoka pondered: “The nāga king has majestic virtue and divine power because his merit surpasses mine. I now ought to greatly perform meritorious deeds, making offerings to the Three Jewels, and then go forth to attack, surely there will be no doubt of victory.” Thus he built stūpas and monasteries, extensively invited the assembly of monks, doing this without ceasing. He wished to test his own merit, and so he made a golden nāga, and also made a golden image of himself, and placed them on the two sides of a balance scale, to see which was heavier. At first when the merits were few and he weighed the two golden figures together, the nāga was heavier and the king lighter. Later when he weighed them again, the weight was equal. After still more merit was performed, day by day the king’s image grew heavier, and day by day the nāga king’s image grew lighter. The king knew his own merit increased daily, and then he raised troops to attack the nāga king. Before they had marched halfway, the nāga king with his whole family came forth to meet him, bowing his head in submission, and offered up the portion of the Buddha’s śarīra relics that he had obtained to King Aśoka. King Aśoka continued to build stūpas and monasteries, and extensively proclaimed and expounded the Dharma.

(Seven)

In the past, one hundred years after the Buddha’s parinirvāṇa, there was King Aśoka who loved the Dharma. In his country there were twenty thousand bhikṣus, and the king always supported and offered to them. The ninety-six kinds of heretics gave rise to jealousy, and plotted to destroy the Dharma. They gathered together to discuss a scheme. Among them there was one who was skilled in transformations, who then said to all: “I wish to perform a method to transform into the form of an ghost, and seek out the śramaṇas to battle in Dharma. They will surely disperse and be destroyed. They will then know that they are not equal to us, and will turn and take refuge in our teachings.” The god whom the heretics revered was named Maheśvara, with one head, four faces, eight eyes, and eight arms, the most fearsome among all the various demons and ghosts. This heretic brāhmaṇa then transformed into its appearance, leading more than two hundred ugly demons, proudly striding through the capital city, slowly approaching the gate of the royal palace. The men and women, old and young of that country were all struck with fear. The king came out to meet him, and seeing the great ghost, he made obeisance and asked: “I do not know what commands the great god has?” The ghost said: “I wish to eat people.” The king said: “That is not permitted.” The demon said: “If the Great King cherishes the people, then let me eat those who are of no use to the Great King in this country.” The king said: “There are no such people.” The demon said: “Those śramaṇas whom you support, they do not till fields, they do not fight in wars, they are not officials or subjects of the king, they are useless, let me eat them.” The king was displeased in his heart, but had no means, and so dispatched a messenger to Jetavana Monastery, delivering this message.

Among the twenty thousand bhikṣus there was one sāmaṇera of the lowest standing, only thirteen years old, named Handsome. He said to the bhikṣus: “It should be that I go.” All agreed. The sāmaṇera went out and said to the karmadāna: “Whenever there are heretic brāhmaṇas who fall into Jetavana Monastery, shave their heads, and do not let them escape.” Then he went forth, and said to the demon-god: “I know you have come to eat us. I am the youngest among the monks, and so according to order I come first, the other bhikṣus will come in succession.” The sāmaṇera also said: “I have not eaten in the morning, you should first give me some food, let me fill my belly, and then you may eat me.” The demon-god gave him food. At that time, with the evil demon there were more than twenty thousand heretic brāhmaṇas following. The king built a great kitchen, so that food might be supplied to these people. The sāmaṇera then took the food of the twenty thousand, placed it all into his mouth, then with the power of magical transformation flew to Jetavana, yet was still not full, and also swallowed the twenty thousand heretic brāhmaṇas into his belly, and with the power of supernormal ability flew to Jetavana. The heretic brāhmaṇa who had originally transformed by magic was greatly terrified, hastily fled, returned to his human form, bowed in repentance, and wished to become a disciple. He requested the bhikṣus to shave the heads of all the heretic brāhmaṇas, and to expound Dharma for them. All attained the fruit of Arhatship. The people of the whole country were overjoyed, obtaining blessings, obtaining deliverance. The king pondered: “A mere small sāmaṇera was able to accomplish such vast and shaking deeds; how much more so the ocean of the Mahāyāna, what could there possibly be that it does not contain?” Then he immediately aroused the mind of unsurpassed true awakening. From then on, the Dharma flourished, and has not declined until today.

(Eight)

In the past, there was a certain king of a country who was addicted to eating human flesh. He commanded the cooks, saying: “You must act at night, secretly seizing people, to supply the kitchen.” This practice gradually became habitual. The ministers discovered this matter, and they drove the king out of the country, and established another good and wise man as king. After thirteen years, the man-eating king’s body grew a pair of wings, and he flew everywhere eating people, whether near or far. He flew into the mountains and prayed to the mountain gods and the tree gods, saying: “I will capture five hundred kings to sacrifice to you. Please bless me to restore my throne.” Then he flew forth to seize them, and captured four hundred ninety-nine people, driving them into a mountain valley and sealing the entrance with rocks. At this time the king was leading his consorts to the bathing pool to play in the water. Just as he left the palace gate, he met an ascetic reciting a gāthā, requesting alms. The king promised that upon returning to the palace he would grant gold and silver. At this time the king entered the bathing pool, just about to bathe, when the man-eating king flew down from the sky, seized the king, and carried him back to the mountain valley. The king, seeing the man-eating king, was not startled or afraid, his expression was as usual. The man-eating king said: “I wish to capture five hundred kings to offer in sacrifice to heaven. I have already obtained four hundred ninety-nine, and today have obtained you, the number is now complete. Killing you I can sacrifice to heaven. Since you know this matter, why are you not afraid?” The king said to him: “Men have life and death, things have success and failure, what joins will separate. Whatever comes is what should be received, therefore I do not grieve or resent. Only this morning when I left the palace, on the road I met an ascetic who spoke a gāthā for me, and at that time I promised to give him alms of wealth. Now that promise has not yet been fulfilled, so I feel deep regret. Now, Great King, being magnanimous and compassionate, grant me a few days, let me give alms, and then I will return, I will not break my word.” The man-eating king agreed, saying to him: “I allow you seven days to return. If you do not return, I will capture you, it will not be difficult.”

The king returned to the palace, and within and without the capital there was none who was not joyful. Then he opened the storehouses and gave alms to the four directions. He appointed the crown prince as the new king, and comforted the people, and then bade farewell. The man-eating king saw him returning from afar, and thought: “Is this not a strange man? Escaping from death, yet returning.” Then he asked him: “The body and life are what men in the world cherish, yet you abandon them to uphold a promise, this is rarely seen in the world. I do not know why you uphold your promise so firmly, please tell me your thoughts.” The king then said: “I practice giving with kindness, and uphold vows. By this I can obtain Abhisaṁbuddha, and deliver beings of the ten directions.” The man-eating king asked: “What is the meaning of seeking Buddhahood?” The king then explained to him in detail the Dharma of the Five Precepts, the Ten Wholesome Deeds, the Four Means of Embracing, the Six Pāramitās, and so forth. The man-eating king was immediately awakened, and hearing the king’s words he accepted the Five Precepts and became a lay devotee of pure faith. He released the four hundred ninety-nine men and allowed them to return. The various kings followed this king to his country. Being moved by his keeping of his vow, and grateful for the salvation of their lives, none were willing to return to their own kingdoms, and so they remained in this country. The king built residences for each of them, carved beams and painted rafters, adorned and complete like the royal palace itself, with food and drink, clothing, carriages and horses all equal to those of the king. Guests from the four quarters asked: “How is it that buildings like royal palaces are spread throughout the city?” All answered: “These are the palaces of the various kings.” Thus the fame spread far and wide. From then on this city was called The City of Kings.

After the Buddha attained the Way, he spoke of this matter from beginning to end: “The king who kept his word was myself. The man-eating king was Aṅgulimāla. When I returned to Rājagṛha and expounded the Dharma, the people who were delivered were beyond reckoning. These were all those who in former lives had connections with the king.” When the Buddha spoke these words, all those who heard the Dharma were filled with joy, and those who obtained blessings or were delivered were countless.

(Nine)

In the past, upon the snow mountain there was a white elephant king, with six tusks, ruling over twenty thousand great elephants. The elephant king had two queens, one elder, one younger. Whenever he went out, the queens always accompanied on the left and right. One day the elephant king went out, passing by a great tree, upon which the flowers were flourishing and beautiful. He wished to pluck them to adorn his two queens, so he wrapped his trunk around the tree and shook it. The wind blew, and the flowers fell, but only upon the elder queen. The younger queen was downwind and did not receive flowers. She thought the elephant king was partial, and in her heart gave rise to a poisonous thought. Later, within the pond of the elephant king there grew a golden thousand-petaled lotus. A young elephant saw it, plucked it, and offered it to the elephant king. The elephant king, having received it, then gave it to the elder queen, letting her wear it upon her head. The younger queen grew ever more jealous and hateful, desiring to harm the elephant king. Within the Snow Mountain there were many ascetics. Then the younger queen gathered fine fruits and constantly made offerings to more than one hundred Pratyekabuddhas. She went to a perilous place behind the mountain and made a vow: “May I, relying upon the merit of repeatedly giving to the Pratyekabuddhas, be reborn in the human realm with power and authority, and may I myself be able to remember former lives and causes, so that I may kill the elephant king.” Having made the vow, she cast herself from a cliff and died.

The consciousness of the younger queen was reborn among humans, as the daughter of an elder, intelligent with distant knowledge, surpassingly beautiful. When the girl grew up, the king took her as queen, favoring and cherishing her greatly. The queen thought: “Today indeed I shall receive the repayment of my former hatred.” Then she smeared her face yellow with gardenia juice, lay in bed feigning illness. The king inquired, and she replied: “In the night I dreamed of an elephant with six tusks. I wish to obtain the tusks of this elephant to make into a hairpin. If the king does not bring me such tusks, my sickness will grow heavier day by day.” The king, always cherishing her, dared not disobey her will, and so summoned all the hunters of the country, gathering several hundreds, and said to them: “Have you in the mountains seen a white elephant with six tusks?” All said they had never seen such. The king was displeased, and let the queen assemble the hunters to deliberate. The queen said: “Nearby there truly is no such elephant. Among you, who has the ability, who can endure hardship and has great courage?” One man knelt and said: “I am the most suitable.” Then the queen gave him ten thousand taels of gold, and let him take an iron hook, an axe, a chisel, and a monastic robe. She instructed him: “Go straight to the Snow Mountain. Along the way there is a great tree blocking the path, on either side are pythons, thousands of feet long, you must not approach them. With the axe and chisel, cut through the tree, and crawl through the hole. Go forward and you will see great water, by the water are trees. With the iron hook grasp the trees, and walk on the branches and move forward, then you will reach the dwelling place of the elephants. Then investigate carefully the place where the elephant often stays, dig a deep pit, and cover it lightly. Hide yourself in the pit, and when the elephant comes, shoot it with an arrow, then put on the monastic robe and disguise yourself as a śramaṇa. The elephant reveres the Three Jewels, and will not harm you.”

The hunter accepted the instructions and set forth. After traveling seven years, seven months, and seven days, he at last arrived at the place of the elephant. He dug the pit and hid within. Soon the elephant king came, and the hunter shot him with a poisoned arrow. The elephant, struck by the poisoned arrow, knew the archer was nearby, and with his trunk he scraped the earth beside him, and saw the man in the pit. He asked who he was. The hunter, greatly afraid, confessed: “I was recruited by summons.” The elephant king immediately knew it was the doing of the younger queen. Then he himself broke off his tusks and handed them to the hunter, saying to him: “When you return, the elephant herd will see you and will harm you. You must erase your footprints, otherwise the herd will follow your tracks and find you.” The elephant king, with the majestic power of virtue, protected the hunter. Within seven days he had gone beyond the domain of the elephant king. Returning to his country, the hunter presented the tusks to the queen. The queen, having obtained them, gazed at them again and again, with both joy and regret, and before long, she vomited blood and died.

At the time when Śākyamuni Buddha was in the world, the devas, nāgas, spirits, and the fourfold assembly of disciples gathered in a great assembly to hear the Dharma. Among those present there was a great bhikṣuṇī, who, gazing from afar at the Buddha, burst into loud laughter, and after a while, burst into loud weeping. Among those present there was none who was not astonished. Ānanda asked the Buddha: “Why did this bhikṣuṇī attain the fruit of Arhatship? For what cause did she become overwhelmed with both sorrow and joy, unable to control herself? May we know the reason of this matter.” The Buddha told Ānanda: “At that time the white elephant king was my former life; the elder queen of the elephant king is now Gopī; the younger queen of the elephant king is this bhikṣuṇī. She has already obtained supernormal powers, and knows the affairs of former lives. The reason she grieves is because she did not cultivate her mind; the reason she laughs is because though she plotted to harm the virtuous, yet by that very means she awakened to the Dharma.” All those present, hearing this, thought: “Even those who in former lives formed evil conditions with the Buddha were nevertheless delivered, how much more those who form good conditions?” All those present aroused the mind of unsurpassed true awakening, vowing to spread throughout the world and universally deliver sentient beings.

(Ten)

In the past the Buddha went to the country of the naked people, and accepted food offered by a Śūdra. The country of the Naked People was near the sea, where nāgas often raised clouds and brought down rain. The Buddha feared that floods might rise and drown the people. After partaking of the meal, he led the assembly to Lake Anavatapta. When the Dharma assembly was ended, all sat down, and someone told the Buddha that Śāriputra was not present. Śakra, Lord of the Devas, thought: “At the Buddha’s side there are always those called foremost in supernormal powers, Maudgalyāyana, and foremost in wisdom, Śāriputra, who increase the Buddha’s brilliance.” The Buddha, knowing what Śakra was thinking, then told Maudgalyāyana: “Go summon Śāriputra here.” Maudgalyāyana bowed and went. Śāriputra was at that time sewing and mending his robe. Maudgalyāyana said: “The Buddha at Lake Anavatapta has convened a great assembly, and has sent me to call you. He wishes you to go there immediately.” Śāriputra said: “Wait until I finish sewing the robe, then I will go.” Maudgalyāyana said: “If you do not go immediately, I will display the power of my supernormal abilities, and place you together with your dwelling made of stone upon my right hand, and carry you to the Buddha.” Śāriputra then untied his girdle and placed it upon the ground, and said to Maudgalyāyana: “If you can lift this girdle from the earth, then you can lift my body.” Maudgalyāyana at once came to lift the girdle, but the great earth quaked, and yet the girdle could not be lifted. Maudgalyāyana, displaying the power of his supernormal abilities, returned to the Buddha, but Śāriputra had already beforehand seated himself in meditation at the Buddha’s side. Then Maudgalyāyana knew that his power of supernormal abilities could not equal Śāriputra’s power of wisdom.

At that time there was among the assembly a bhikṣu who had a sumanas flower upon his ear. All present were doubtful: “According to the precepts, a bhikṣu may not wear flowers, so why does this bhikṣu wear a flower?” Śakra then asked the Buddha: “I do not know why this bhikṣu wears a flower?” The Buddha told the bhikṣu: “Remove the flower from your ear.” The bhikṣu obeyed and plucked away the flower, yet again another flower appeared in its place. Thus as the flower was plucked away, again the flower appeared. The Buddha then told the bhikṣu: “Display the power of supernormal abilities to remove the flower from your ear.” The bhikṣu, with the power of samādhi, manifested tens of millions of hands, and in the sky plucked away the flowers from his ear, yet the flowers could not be exhausted. Those present then knew this was due to causes and conditions of cultivating good in former times, not that the flower was newly worn upon the ear. Śakra then said to the Buddha: “Please speak of the beginning and end of this matter, to remove everyone’s doubt.”

The Buddha said to Śakra: “In the past, during the time of Vipaśyin Buddha, until now, ninety-one kalpas have passed. At that time, Vipaśyin Buddha gathered an assembly and expounded the Dharma. There was a drunken man who came to the assembly and listened to the sūtra. Hearing the Buddha’s teaching he was greatly delighted, and plucked the flower from his ear, and scattered it upon the body of Vipaśyin Buddha, bowed, and went away. When his life ended, in the ninety-one kalpas since, he was reborn in heavens and among men, enjoying blessings, never once falling into the three evil destinies. You should know, that man who scattered flowers at that time is this bhikṣu today. The merit of scattering a single flower upon the Buddha’s body has extended until today, that he has awakened to the Dharma, and yet it is not exhausted.” Śakra said to the Buddha: “In the past, that drunken man did not receive the precepts, nor did he practice the Six Pāramitās; he only once scattered a flower upon the body of the Buddha, and yet obtained ninety-one kalpas of blessings, not yet finished even now. How much more for those who widely cultivate blessings and virtue!” The Buddha told Śakra: “You should know, the Sarvajña thus benefits sentient beings in this way.” All those in the assembly, hearing these words, were all filled with great joy, and all aroused the mind of unsurpassed true awakening.

(Eleven)

In the past, when the Buddha had just attained awakening, he taught and transformed the beings of the world, and there were none who did not accept, except only the king of Śrāvastī, who did not immediately believe and awaken. The monastery where the Buddha resided in retreat was adjacent to the king’s garden, both beside the river. In the Buddha’s monastery there were more than three hundred sāmaṇeras, who each day made offerings to the Three Jewels. At that time the karmadāna sent these sāmaṇeras, each carrying a water jar to the river to draw water. When the sāmaṇeras arrived at the riverbank, they took off their robes and began to play. At that time King Prasenajit and his queen were seated in an upper story, and from afar they saw the sāmaṇeras playing together. The king then said to the queen: “The reason why I do not believe in Gautama is exactly because of this. The followers of Gautama claim themselves to be pure, without worldly afflictions. Now they are joyfully playing just as ordinary people, how can what he says be true?” The queen replied to the king: “Just as in the great ocean there are both nāgas and serpents, so it is with the Mahāyāna Dharma. Some have attained the Way, some have not yet attained the Way. It cannot all be spoken of as one.” The queen’s words were not yet finished when the sāmaṇeras put on their robes again, each drew water, and toward the monastery they displayed the power of supernormal abilities, one person carrying three hundred jars of water, soaring in the air. The sāmaṇeras flew about in pursuit of one another, and all entered the monastery. The queen pointed and said to the king: “The king thought their worldly minds were not yet gone, but now look at their supernormal powers, how are they?” The king, seeing this, rejoiced greatly, and then descended from the building, together with his ministers and officials went to the Buddha. Bowing with head to the ground and making obeisance, he took refuge and repented. The Buddha expounded the Dharma for them, and the king, his queen, and all others there, all aroused the intention for unsurpassed true and perfect awakening.

(Twelve)

In the past, a brāhmaṇa elder of Śrāvastī went outside the city to wander, and in turning about came near to Jetavana. The Buddha knew that this man had merit and could be delivered, so he came forth and sat beneath a tree, radiating great light that shone throughout Jetavana, within and without. The trees, earth, and stones all emitted golden light. The brāhmaṇa saw the golden light and asked his attendants: “What light is this?” The attendants answered: “We do not know.” The elder said: “Is it not sunlight?” The attendants said: “The light of the sun is hot, this light is cool and gentle, not sunlight.” The elder again asked: “Could it be firelight?” The attendants said: “It is not firelight. Firelight wavers and flickers, this light is moist and serene, not like firelight.” The attendants, having reflected, understood, and told the elder: “This is the moral light of the śramaṇa Gautama.” The elder said: “Do not say this. I do not like Gautama. Quickly turn the chariot back.” The Buddha then manifested transformations, and on three sides appeared natural mountain streams, impassable, leaving only the road before the Buddha as a way through. The attendants said: “Beside Gautama there is a way, and we can pass through. Pressed by necessity, we must take this road.” The brāhmaṇa, from afar, saw the Tathāgata, and with his fan covered his face. The Buddha again manifested his majestic power, and the fan shone through inside and out. The brāhmaṇa lifted his head and directly faced the Buddha, and at once awakened. He descended from the chariot, knelt, and bowed in homage. The Buddha expounded the Dharma for him, and he then aroused the mind of unsurpassed perfect and equal enlightenment, and before long attained the stage of non-retrogression. Even one who turned his back to the Buddha still obtained the wisdom of Dharma, how much more those who believe and follow!

(Thirteen)

In the past, in the country of Vārāṇasī there were eight strongmen, each one possessing the strength to equal sixty elephants. Among them there was one especially skilled in using strange military arts, with sixty-four transformations, accomplished both in civil and martial abilities. Therefore he relied upon his talents, and feared nothing. The Buddha observed this man, that he would fall into the evil destinies, and so came to his dwelling, intending to deliver and liberate him. The gatekeeper said: “Gautama is outside, wish to see you.” The strongman said to his attendants: “How could Gautama’s wisdom surpass mine? He is not as good as I.” Then he told the gatekeeper: “Send him away, I will not see him.” Three times the Buddha came to the gate, and each time was refused. The Buddha then transformed into the form of a young strongman, and came to wrestle with him. The gatekeeper went in and reported. The strongman asked: “Is it one of the eight great strongmen of the kingdom?” The gatekeeper answered: “It is a youth, never before seen.” The strongman came out to meet him, and led him to the wrestling ground. Belittling him as young, he at once sought to kill him. He said to the youth: “Since you have specially come to meet me, let us join in combat!” The two went forth together, just as they were about to wrestle, the Buddha displayed the power of supernormal abilities and lifted the strongman into the air, more than twenty fathoms above the ground. Looking down, he saw nothing but flames and blades spread across the earth. At once he lost his arrogance and resentment, only fearing death. While suspended in the sky he pledged that once he descended he would take refuge, begging for his life to be spared. The Buddha then set him down upon the earth, manifesting the body of the Buddha. The strongman, knowing it was the Buddha, knelt and bowed in homage: “I always knew the Buddha’s power of supernormal abilities is vast, I did not dare to slight it, yet I came to this plight. May you forgive me, and remove my ruinous calamity.” The Buddha then accepted his request, and expounded profound Dharma for him. The strongman immediately aroused the intention for unsurpassed true awakening, and realized the stage of Avaivartika. Thus is the Buddha’s skillful means of transformation, by which he delivers beings.

(Fourteen)

In the past, in the country of Rājagṛha there was the son of a brāhmaṇa, who lived alone together with his mother. When the youth had grown to manhood, he asked his mother: “What did my father believe in, and whom did he serve? I wish to learn from him.” The mother said to her son: “When your father was alive, three times each day he went down into the water, and bathed himself.” The son said: “By doing so, what did father wish to obtain?” The mother said: “By washing away the filth of the body with the water of the Gaṅgā, he could thereby obtain supernormal powers.” The son said: “That is not so.” The mother asked: “Do you have a different view?” The son said: “If that were so, then the people dwelling on the northern bank of the river, who each day cross southward to herd their cattle, and who bathe twice each day, why do they not obtain the Way? Moreover, in the water there are fish and turtles and such, why do they not obtain the Way?” The mother said: “What is your meaning then?” The son said: “Only by bathing in the Pool of the Eight Liberations of the Tathāgata, with the water of meditation, can one be pure and free from all doing.” Then he told his mother: “We should go to the Buddha and request the water of bathing.” Then mother and son came to the Buddha. The Buddha expounded the Dharma for them. The son became a śramaṇa, attained Arhatship, and then expounded Dharma for his mother, and the mother too awakened and attained the fruit of Srotaāpanna.