Translated in the Northern Qi Dynasty by the Tripiṭaka Master Narendrayaśas
Part One: Preface
Thus have I heard.
At that time, the Buddha was staying in the Nyagrodha Forest of the country of Kapilavastu, together with one thousand two hundred fifty great bhikṣus. Their names were Uruvilvā-Kāśyapa, Gayā-Kāśyapa, Nadī-Kāśyapa, Mahā-Kāśyapa, Śāriputra, and Mahā Maudgalyāyana. All of them were great Arhats: all outflows had been exhausted, afflictions no longer arose, the mind was free and at ease, the mind was well liberated and wisdom was well liberated, like great nāga elephants. They had completed what was to be done, had entirely cast off their burdens, had obtained their own benefit, and had cut off all bonds. Within the true teaching, the mind had attained excellent understanding. With regard to all dharmas, the mind no longer encountered any obstruction and had reached the far shore.
They had attained their own liberation and also caused their companions to be liberated. They had attained their own taming and also caused their companions to be tamed. They had attained their own quiescent concentration and also caused their companions to be quiescently concentrated. They had attained their own deliverance and also caused their companions to be delivered. Having reached the far shore themselves, they also caused their companions to reach the far shore. Having stepped onto dry land themselves, they also caused their companions to reach dry land. Having attained their own security and peace, they also caused their companions to be secure and peaceful. Having attained their own cessation, they also caused their companions to attain cessation. Having personally destroyed afflictions, they also caused their companions to destroy afflictions. Having personally realized the śramaṇa, they also caused their companions to realize the śramaṇa. Having personally brought evil conduct to rest, they also caused their companions to bring evil to rest. Having personally become brahmins, they also caused their companions to become brahmins. Having personally cleared away unwholesome dharmas, they also caused their companions to clear away unwholesome dharmas. Having personally known all dharmas, they also caused their companions to know all dharmas. Having personally been able to cross over, they also caused their companions to be able to cross over. Having personally become complete in various merits, they also caused their companions to be complete in merits. Having personally become free from afflictions, they also caused their companions to be free from afflictions. Having personally departed from the five hindrances, they also caused their companions to depart from the five hindrances. Having personally become distant from obstacles, they also caused their companions to be distant from obstacles. Having personally attained tranquil intention, they also caused their companions to attain tranquil intention. Having personally become complete in the six supernormal powers, they also caused their companions to become complete in the six supernormal powers. Having personally departed from hatred and attachment and attained liberation, they also caused their companions to depart from hatred and attachment and attain liberation. Having personally guarded one-pointed mind, they also caused their companions to guard one-pointed mind. Having personally become complete the mindfulness, they also caused their companions to complete the mindfulness. Having personally relied upon the four supports, they also caused their companions to rely upon the four supports. Having personally departed from various views, they also caused their companions to depart from various views. Having personally cast aside all forms of grasping, they also caused their companions to abandon all grasping. Having personally reached the end of action, they also caused their companions to reach the end of action. Having personally completed what was to be done, they also caused their companions’ affairs to be completed. Having personally cultivated practice, they also caused their companions to cultivate themselves. Having personally been free from defiled thoughts, they also caused their companions to be free from defiled thoughts. Having personally cut off discursive thought, they also caused their companions to cut off discursive thought. Having personally attained bodily lightness and ease, they also caused their companions to attain bodily lightness and ease. Having personally attained the joy of immovability, they also caused their companions to attain the joy of immovability. Having personally attained the good liberation of mind, they also caused their companions’ minds to be well liberated. Having personally attained the good liberation of wisdom, they also caused their companions’ wisdom to be well liberated. Having personally realized the noble and holy state, they also caused their companions to realize the noble and holy state.
It was just like this: having departed from branches and leaves, having removed the skin, only the solid heart remained, abiding firmly and securely.
At that time, the World-Honored One sat in the open air during the latter half of the night, with the bhikṣus gathered around him on all sides. The World-Honored One sat silently, observing the assembly of bhikṣus, and said to them, “Among you, seek out one who is capable of going to teach and guide King Pure Rice.”
At that moment, the venerable Ājñāta Kauṇḍinya immediately rose from his seat, uncovered his right shoulder, knelt on his right knee, joined his palms, bowed to the Buddha, and said, “World-Honored One, should I go to teach and guide King Pure Rice?”
The Buddha said, “Stop, Kauṇḍinya. You have now fully perfected the virtues of a master and should not go there.”
At that time, there were the venerable Vappa, as well as Yasa of great renown, Uruvilvā-Kāśyapa, Mahā-Kāśyapa, Śāriputra, Mahā Maudgalyāyana, and others. Each in turn said to the Buddha, “World-Honored One, we are able to go and teach and guide King Pure Rice.” The Buddha said to Mahā Maudgalyāyana, “You should all pause for now. All of you are fully endowed with being honored as masters and should not go to teach and guide.”
At that time, the venerable Mahā Maudgalyāyana thought to himself, “Whom does the World-Honored One now wish to send to teach and guide King Pure Rice?” He then entered the Samādhi of Reality. Relying on the power of Samādhi, he adorned his mind, and immediately perceived that the Buddha’s intention rested with the venerable Kālodayin, wishing to send him to teach and guide King Pure Rice alone. It was like sunlight entering a tall building through an eastern window and its radiance falling upon the western wall. Mahā Maudgalyāyana saw that the World-Honored One’s mind was focused on Kālodayin, wishing to send him to teach and guide the king, just like this.
At that time, the venerable Maudgalyāyana rose from meditation and went to Kālodayin’s dwelling. Upon arrival, he said to him, “The World-Honored One holds you in mind and knows that you are capable of going to teach and guide King Pure Rice. Kālodayin, you should now arouse great courageous resolve and quickly go to teach and guide the king.”
After Maudgalyāyana had said this, The venerable Kālodayin replied to him, “Ordinary people are already difficult to teach and guide, how much more so a king. Why is this? An anointed great king of the Kṣatriya caste possesses sovereign authority, and therefore is difficult to teach and guide. Great Maudgalyāyana, it is like a large pile of firewood, whether two pieces, three pieces, or even many hundreds and thousands of pieces, heaped together and left over many years until it becomes extremely dry. At that time, someone sets it alight and it turns into a great blaze. What do you think? Is this great blaze not immense?”
Maudgalyāyana said, “It is extremely immense.”
“If someone then pours immeasurable amounts of clarified butter upon it, will the fire burn even more fiercely?”
Great Maudgalyāyana said, “It will burn far more fiercely, doubled in intensity.”
“What do you think? Can such a fire be approached?”
Maudgalyāyana said, “It is very difficult to approach.”
“Just so, Great Maudgalyāyana. An anointed great king of the Kṣatriya caste is difficult to teach and guide and difficult to approach in the same way. Great Maudgalyāyana, it is like the tusks of a mad elephant. Can one touch them?”
Maudgalyāyana said, “They cannot be touched.”
“Just so, Great Maudgalyāyana. An anointed Kṣatriya is difficult to teach and guide in the same way.”
At that time, the venerable Maudgalyāyana again said to Udāyin, “The World-Honored One holds you in mind and knows that you are capable of going to teach and guide King Pure Rice.”
Udāyin then said to Maudgalyāyana, “Does the World-Honored One truly extend his compassionate regard and consider me capable of going to teach and guide King Pure Rice?”
Maudgalyāyana replied, “The World-Honored One truly and sincerely holds you in mind and considers you capable of teaching and guiding the father king.”
At that time, the World-Honored One personally said to Udāyin, “Udāyin, you may enter the city to teach and guide the father king. Why is this? Only you and I are able to teach and guide King Pure Rice. Udāyin, among all my Śrāvaka disciples, you are the foremost in teaching and guiding cities and villages.”
At that time, the World-Honored One addressed Udāyin in verses, saying:
“Hear attentively, Udāyin. You are skilled in instruction
and will certainly be able to bring joy to the Śākya clan. Go and teach the most excellent king.
The king is now at the time when realization is appropriate. At the same time, this will benefit devas and humans,
and he will certainly be able to reach the far shore. You should swiftly go and teach him.
The Śākya king Pure Rice now harbors resentment. His mind is confused and defiled,
bound by thoughts and recollections, unable to practice wisdom, like one who has fallen from a high cliff.
Clinging fondly to lofty rank, the mind of wisdom is completely obscured,
like a merchant who has lost a great treasure and, upon recalling it, gives rise to great suffering.
Like one fallen from a celestial palace, yearning for the pleasures of the five desires,
not knowing the Buddha’s True Dharma, he is sorrowful and greatly distressed.
He himself thinks of losing the seven jewels and the four divisions of troops,
clings to the position of a sacred king, and utters incorrect words.
The king’s sorrowful and confused speech is unaware of self and others,
like a spirit that steals a person’s vital essence and seizes hold of the human body.
It is like being on Mount Kailāśa and seeing nothing at all.
Such afflictive resentment and obstruction cause what should be seen to no longer be seen.
It is also like sleep or death, in which one’s own mind cannot be clear.
Through sorrow, hatred, confusion, and obstruction, the king does not recognize what wholesome is.
It is like when a husband dies and a woman, through grief and tears, gives rise to sorrow and regret.
The king is now deluded and distressed, and through mournful attachment gives rise to great suffering.
You possess skillful means. Go and teach King Pure Rice.
Overthrow the banner of wrong arrogance and establish the lamp of True Dharma.
There is no one else able to teach King Pure Rice.
Only you, Udāyin, who in the past cultivated the path together with him.
Udāyin, you should know that in the past there was a great king
whose name was Growth of Truth. His renown shook the ten directions.
He ruled the country in accordance with the Dharma, and all people returned to him and were taught.
He governed with True Dharma and ruled over the four continents.
His cities were all filled with flower and fruit groves and fragrant gardens.
There were many assemblies of sages and holy ones, and there were no mixed or evil people.
The fragrant forests were exceedingly dense, the land was pure and free of thorns,
and there were many pure and wondrous flower ponds, adorned and beautiful.
The people were vast and flourishing. They abandoned evil and constantly abided in good.
The gates to all evil destinies were closed, and they certainly ascended to wondrous heavenly paths.
That king once had a son who extensively made offerings to the Buddha,
perfectly cultivated many wholesome roots, and was complete in all merits.
His name was Wondrous Firm Wisdom. He was supported by countless millions of people.
He constantly perceived the faults of sense desire, abandoned household life, and delighted in solitude.
The father king said to his son, ‘You may enjoy the five desires,
amuse yourself with maidens, and roam among jeweled palaces and ponds.
I will now prepare all this for you. Nothing will be lacking in your pleasures.
Why do you not delight in this? You should explain your thoughts.
Knowing the goodness and beauty of the various destinies, then dwell within jeweled mansions.
Maidens will constantly surround you. The wondrous realms are extremely delightful.
The seers who dwell in quiet mountain forests still abandon that and return home
to enjoy the pleasures of forms and desires. How much more so you, who lack nothing.
Hosts of maidens surround you, royal ministers all follow you,
terraces and halls are like celestial palaces. You should enjoy the pleasures of the five desires.
The women are exceedingly well proportioned, beautiful like celestial beings,
skilled in performing song, dance, and music, able to delight the mind.
Their eyes are like lotus leaves, their lips red as if holding cinnabar.
Their faces are full, their eyebrows broad and dark, their foreheads smooth, their necks graceful.
Their chests are full and even, their collarbones well formed. Their arms are like the trunks of elephant kings,
their palms like the color of lotus flowers, their fingers are round, slender, and beautiful.
Their tongues are thin, broad, and red, and their sweet words are like nectar.
Their teeth are white, sharp, even, and closely set. They wear pearl necklaces and jeweled garments.
Their navels are deep, their bellies not protruding. Their backs are like vajra pestles.
Their thighs are round and straight, their calves like those of the aiṇeya deer king,
and their gait like that of the king of geese. They each gaze upon you.
In the fullness of youth they are exceedingly lovely and able to preserve heirs for the royal lineage.
You and these many beauties are like spring flowers in full bloom.
In the fullness of youth, before beauty declines, you should quickly enjoy happiness.’
Firm Wisdom addressed his father king, saying, ‘What the king has spoken is not in accordance with right principle.
If there were words in accord with the Dharma, I would not dare disobey your command.
Please listen now to what I say, the joyful, wholesome and truthful words.
Even in dreams, I do not give rise to thoughts of sexual desire.
What the father king now speaks is not permitted by the wise.
Only the foolish delight in such matters, while those who understand principle constantly despise them.
Why should one with clear eyes admire the guidance of the blind?
Why would one who is on the shore instead delight in sinking?
Why would one who has already attained liberation again delight in imprisonment?
Why would one who is at ease admire manifold sufferings?
In my view, the father king is like a blind person, like one drowning, like one imprisoned,
like one enjoying the five desires in a dream and yet being submerged by desire.
The father king is like one in darkness, while my eyes have already seen the excellent.
The king is carried along by desire, which I now deeply loathe and disdain.
Desire is like a vessel filled with potent poison, like the head of a venomous serpent,
like sharp knives, swords, and spears, and like a great blazing fire.’
When the king and his ministers exhorted him, Firm Wisdom did not accept any of it.
He abandoned relatives and kingdom, cast aside desire, and renounced the household life.
It was like a snake shedding its old skin, and like casting away phlegm and spittle.
He distanced himself from past evils, cut off worldly desires, and permanently renounced.
When Firm Wisdom renounced the world, the son of a great minister followed him into renunciation.
That person was named Moon Bestowal. He abandoned desire and followed Firm Wisdom.
After The Youth renounced, together with the minister’s son,
they accomplished the four Brahmā abodes and became complete in the five supernormal powers.
They deeply perceived the faults of the five objects of sense, transcended the desire realm,
turned the wondrous wheel of True Dharma, and directly were born in the Brahmā heavens.
After The Youth renounced, the father king gave rise to estrangement and resentment.
Moon Bestowal came to the king’s residence and, being skilled in teaching, caused the king to rejoice.
Udāyin, you should know that the former Firm Wisdom,
who distanced himself from the five desires, is none other than my present body.
Udāyin, you should know that the former king Growth of Truth
is no other than King Pure Rice.
Udāyin, you should know that Moon Bestowal, who followed me in renunciation,
was your former existence and once taught Growth of Truth.
Therefore, Udāyin, you should now go and teach the father king.
It will certainly bring great benefit, because of the causal connection of having taught him in the past.”
At that time, the venerable Udāyin heard the Buddha’s instruction and assented in silence. After passing the night, when the time for the morning meal arrived on the following day, Udāyin put on his monastic robes, took up his alms bowl, and entered the city of Kapilavastu.
At that time, more than one thousand members of the Śākya clan were gathered in front of the palace gate, each having matters to report. Then King Pure Rice heard that the Buddha Tathāgata had arrived in Kapilavastu and was residing in the Nyagrodha Forest. He thereupon gave rise to thoughts of resentment and hostility, saying to himself: “This son has renounced the household life and has damaged the wealth, nobility, and great happiness of my lineage. If he had remained at home, he should have inherited the position of a Wheel-Turning King, ruled over the four continents, governed in accordance with the Dharma, and the people would have had no disobedience to commands. The seven jewels would have been complete. What are the seven jewels? They are the wheel jewel, the elephant jewel, the horse jewel, the maṇi jewel, the woman jewel, the steward-minister jewel, and the counselor jewel. He would also have possessed one thousand sons, brave and strong, difficult to oppose, with wondrous appearance, able to subdue powerful enemies and protect the four continents. Without using swords or staffs, he would have governed the land justly according to the Dharma, and the world would naturally have been at peace. I would then have enjoyed the sovereign bliss of a Wheel-Turning King, and he should rightly have respected and supported me. Because my son renounced, everything that should have been obtained has been lost.”
After thinking in this way, he issued an order to all members of the Śākya clan: none were permitted to go to my son to show reverence, place faith, or listen to the Dharma. Whoever violated this order would have his head cut off.
At that time, there was a Śākya clansman named Joyful Countenance who was not among the crowd and had not heard the king’s command. When he saw Udāyin, he went to where he was, bowed his head in homage, and said, “Venerable one, welcome. Are you well? Is the World-Honored One at ease? Is he free from illness and affliction, light and comfortable in daily conduct, not weary from the journey, and lacking nothing in food and offerings?”
Udāyin replied to Joyful Countenance, “The Tathāgata is at ease, free from illness and affliction, light and comfortable in daily conduct, not weary from the journey, and lacking nothing in food.”
At that time, there was another Śākya clansman named Good Awareness. Seeing Joyful Countenance and Udāyin speaking together in a secluded place, he also went to them and said, “Great Venerable, you have come from afar. Is your body in good health? Is the World-Honored One at ease in daily conduct, free from illness and affliction, not weary from the journey, and lacking nothing in offerings of food?”
Udāyin replied, “The sacred body of the Tathāgata is in good health. He was not weary on the journey and lacks nothing.”
At that time, there were two more Śākya clansmen, one named Without Anxiety and the other named Free from Anxiety. Seeing Joyful Countenance, Good Awareness, and Udāyin in a secluded place, they also left the crowd and went to them. They said to Udāyin, “Welcome here. Is your strength sufficient? Is the World-Honored One at ease in daily conduct? Having traveled a long distance, was there no fatigue?”
Udāyin replied, “The sacred body of the Tathāgata is in good health, and traveling the road brought no fatigue.”
Then the two Śākya clansmen further asked, “Why is it that the Tathāgata lacks nothing while traveling on the road?”
Udāyin replied, “Because the Four Great Kings, Śakra, and the various Brahmā kings constantly come to make offerings, there is no lack.”
At that time, the Śākya clansmen together said to Udāyin, “We now wish to go and pay homage to the Buddha, the World-Honored One, make offerings, and listen to the Dharma, but we fear that we cannot do so. Why is this? Previously, King Pure Rice issued an order commanding that all Śākya clansmen are absolutely forbidden to go to the Buddha to make offerings and listen to the Dharma. Whoever violates this order will have his head cut off. Because we fear the king’s decree, we are unable to go to pay homage, make offerings, and hear the True Dharma.”
When Udāyin heard these words, he knew that the father king harbored great resentment. He thought to himself, “By what method should I now go to the king?” He then thought further, “I should rise to a height of seven tāla trees, sit cross-legged in midair, and go to the king in that way.”
At that time, the venerable Udāyin entered the Samādhi of Reality. With this Samādhi he adorned his own mind, and by means of supernormal power he raised his body to the height of seven tāla trees. Seated cross-legged in empty space, he flew through the sky and went to the residence of King Pure Rice.
At that time, King Pure Rice saw from afar that Udāyin was coming through the air, seated cross-legged by supernormal power. He then rose from his seat, joined his palms in reverence, and addressed Udāyin in verse, saying:
“Master clothed in dyed robes, You who have accomplished deportment rarely seen in the world, From where have you come?
If there is anything you require, please state it quickly. I will now sincerely and certainly provide it.”
At that time, the venerable Udāyin replied in verse, saying:
“I am the son of the king’s son. Great King, you are my grandfather.
I go on almsround on behalf of the Tathāgata and obtain food to offer to the great Sugata.
Today the great king has obtained wholesome benefit. The king’s son is the most honored among humans and devas.
His majestic virtue and radiant light illuminate the ten directions, Like the autumn moon at the height of midday.
Just as the sun in the sky, far removed from clouds and mist, Shines brilliantly and illuminates all things,
So too the most excellent sacred son of the king radiates majestic virtue and shining glory throughout the ten directions.
Just as the autumn sun first rises, overshadowing the light of all fireflies and illuminating everything,
So too the most excellent sacred son of the king subdues all heterodox paths and shines alone.
Just as the midday sun blazes in full strength, Surpassing the stars so that they no longer appear,
So too the most excellent sacred son of the king Subdues the heterodox paths, his own radiance shining forth.
Just as the midday sun surpasses the moon’s light, causing the moon to lose its radiance and no longer appear,
So too this sacred son of the king subdues the heretical paths. When the sun is resplendent, the moon’s light disappears.
Just as birds and beasts hear the lion’s roar, And beings that move on water, land, and in the air scatter and flee back to their lairs,
Running in terror and losing their direction, Because the lion’s roar is unbearable to endure,
So too when the great sage Tathāgata gives his thunderous roar, The adherents of deviant paths hear the sound of non-self.
Though ignorant, even if they ascend as far as the Peak of Existence, Upon hearing this teaching of non-self they all give rise to fear.
Among blind and deluded humans and devas, The Tathāgata with eyes, manifests a bright torch.
For them he becomes a lamp, dispelling foolish darkness, Raising the unsurpassed wheel of wisdom’s light.
He reveals what is deviant and what is correct, What is equal and what is unequal. He teaches the world the correct and incorrect paths,
Points out the right road for those who have lost their way, Pulls them out of the mire of desire, And establishes them upon the shore.
Just as clouds arise and cast shade over dried ponds, Pouring down abundant rain so that fields and lowlands are filled,
So too, great king, the sage and holy son raises the rain of Dharma to moisten humans and devas.
Just as rainwater moistens the earth and mountains and rivers, reaching all varieties of flowers, groves, and trees,
Stalks and vines of medicinal herbs, causing blossoms to flourish everywhere, adorning mountains and wilderness, so too this body of the king’s sage and holy son,
A tree of the ten powers and four fearlessnesses, Complete with the eighteen unique qualities,
Adorned with the flowers of omniscient fruition, Is wondrous and subtle.
Just as Mount Sumeru stands in the great ocean, Adorned, beautiful, unmoving, A delightful dwelling place for the hosts of devas,
So too the king’s son, the Sugata, Is the foremost within the ocean of śramaṇas.
Just as the lord of the Trāyastriṃśa heavens, The husband of Śacī, is wondrous and exceptional among the hosts of devas,
So too the king’s son, the World-Honored One, is the most supreme and wondrous among the assemblies of śramaṇas.
He proclaims profound and secret Dharma, With a garland of compassion flashing like lightning and illuminating all.
The Tathāgata nāga king sends down the rain of Dharma, The waters of mindfulness pools gently flowing downward.
His discipline and majestic virtue are like the sun’s disk. By the power of Samādhi he removes the darkness of afflictions.
The light of wisdom extinguishes afflictions and craving. The great Muni sun illuminates the world.
Complete in the jewel of mindfulness, Using the boats and rafts of discipline and concentration to cross to the far shore,
Vast in meditative absorption, filled with the treasure mines of the factors of awakening, He further seeks upekṣa and enters the ocean of Buddhahood.
Pure discipline is the root, firm and unshakable. Samādhi is the leaves, mindfulness the branches,
The seven awakenings are the flowers. Emptiness is the firm trunk, Non-self firmly accomplishes the Buddha tree.
The great powerful one walks within the forest of discipline. Samādhi is the reliance of the mountain of tamed virtues.
The three gates of liberation are his domain. This king’s son, the Buddha, Is complete with the tusks of the ten powers.
The Muni of right view and non-attachment is like the supreme bull-king, able to subdue powerful enemies.
He causes all varieties of heretical paths to tremble in fear. This is the fearless roar of the king’s son.
The treasury of the virtues of śila is wondrous adornment. The quiescent extinction of meditation is immeasurable clothing.
The Muni endowed with wisdom abides in the realm of liberation and gives gifts of wealth like a great householder.
Far removed from all evil, he gathers all wholesome qualities. He extinguishes all afflictions and wholesome roots of wisdom arise.
The radiant and shining sacred son of the king bestows wisdom gifts upon devas, humans, and asuras.
With discipline as the cloud and the wisdom of emptiness as lightning, the fine rain of the Eightfold Path brings nourishment.
The Muni bestows supreme seeds and sprouts. The king’s son is like a great nāga bringing rain.”
At that time, King Pure Rice asked in verse:
“Is the venerable one stay in safety? Is there no lack or shortage of food and drink?
Is his body free from fatigue, are bedding and seats sufficient, Like flowers on the shore that do not wither?”
At that time, Udāyin replied in verse:
“The realm of meditative absorption is complete with supernormal power. Bodily and mental ease and joy pervade and fully fill it.
The Muni’s inspired thought relies upon tranquil abiding, Like a golden lotus flower that never dries.”
At that time, King Pure Rice asked in verse:
“In the past, whether sleeping or waking, There were always banners and drums, wondrous zithers, flutes and pipes and stringed instruments,
And excellent dancing girls for delight. Now being alone in the forest, do you not feel suffering?”
At that time, Udāyin replied in verse:
“He abides in the realm of meditative tranquility, skilled in cultivating the joy of samādhi.
Walking, standing, sitting, and lying down all rely upon wholesomeness. The mind is constantly joyful and without distress.”
At that time, King Pure Rice asked in verse:
“In the past he rested peacefully upon priceless jeweled beds. When sleeping, many beautiful women were at his side.
Bright lamps were widely set all around like trees. Now lying down in darkness, how could he not feel dejection?”
At that time, Udāyin replied in verse:
“When the Muni sleeps, he lies upon the bed of noble conduct, With loving-kindness as his mat and compassion as his pillow.
he Buddha abides in joy, ever serene and delighted, and with equanimity toward beings in the three existences, he is free from dejection.”
At that time, King Pure Rice asked in verse:
“In the past, many strong Śākya clansmen constantly surrounded him, With learned and well-heard companions at his side.
He grew up in palaces like celestial abodes. Why does he now delight in the forest?”
At that time, Udāyin replied in verse:
“The offspring of the Dharma are ever present. Those who cultivate tranquility together are at his side.
His heart delights in quiet forests and fields, cultivating meditative absorptions. The teacher, far removed from fear, delights in mountains and forests.”
At that time, King Pure Rice asked in verse:
“When The Youth formerly lived in the royal palace, He bathed in natural pools
And anointed his body with fragrant unguents. Now in the forest, who bathes him?”
At that time, Udāyin replied in verse:
“With the Dharma as pool water and discipline and goodness as the banks, The Muni washes himself and also washes others.
He himself and his disciples float without becoming wet. After liberating himself, he then liberates living beings.”
At that time, King Pure Rice asked in verse:
“In former times, he constantly perfumed his body with various fragrances, Adorned himself with gold thread and pearls,
And always wore exquisite garments like those of devas. Now in the forest, with what does he adorn himself?”
At that time, Udāyin replied in verse:
“With merits as flower garlands for adornment, with the fragrance of discipline as perfume, with meditative absorption as necklaces, with shame and conscience as clothing.
He adorns himself with supernormal knowledge and liberation. Radiant majestic virtue shines throughout the forest.”
At that time, King Pure Rice asked in verse:
“In the past, knives, swords, bows, arrows, and spears were held by strong warriors who constantly guarded him.
Jeweled parasols also continually shaded him. Now alone in the forest, who protects him?”
At that time, Udāyin replied in verse:
“With loving-kindness, compassion, and patience he protects himself. Relying on the strength of the retinue of Śrāvaka disciples,
With the merit he abides securely and without fear, supported by the heroic ten powers and the four fearlessnesses.”
At that time, King Pure Rice praised in verse:
“Excellent! You have well spoken of my son’s merits. He has long cultivated wholesome Dharma and does not turn back.
After you have finished eating, take the food with you. I too shall go to pay homage to the King of Munis.”
At that time, Udāyin again addressed the king, saying: “Great King, Bhagavān is the teacher of the multitude, skilled in guiding living beings. He is a great seer, well established among the assembly of śramaṇas, the king among śramaṇas, whose light universally illumines. It is like the night of the fifteenth day, when the pure and perfect full moon is surrounded by the host of stars. Its light is exceedingly abundant and shines upon all things. The World-Honored One is likewise so, radiantly illuminating the assembly of śramaṇas in just this way. It is like the autumn sun suspended in the sky, without even a single cloud to obscure it. That Bhagavān is likewise so, radiantly illuminating the great assembly in just this way.
It is also like Śakra, king among devas, seated in the Hall of Good Dharma, whose radiance is eminent among the devas. That Bhagavān likewise shines brightly among people in just this way.
Again, it is like the king of the Yāma Heaven, the king of the Tuṣita Heaven, the king of the Heaven of Joy Emanation, and the king of the Heaven of Mastery over Others’ Emanations, who among the hosts of devas shine brilliantly, their majestic virtue standing alone. That Bhagavān likewise manifests majestic virtue among the assembly of śramaṇas in just this way.
It is further like the great Brahmā King, lord of the Sahā world, surrounded by tens of billions of Brahmā hosts, radiant and resplendent, with majestic virtue unrivaled. That Bhagavān likewise shines brightly and stands supreme in majestic virtue among the assembly of śramaṇas in just this way.”
When King Pure Rice heard this exposition of the merits of Bhagavān, he thought to himself: “This is only a Śrāvaka disciple of the World-Honored One, yet he already possesses such great supernormal power, such great might, and such great merit. How much more so the Tathāgata himself.” He further thought: “When the prince was born, the great earth manifested six kinds of eighteenfold trembling: shaking, pervasive shaking, and evenly pervasive shaking; leaping, pervasive leaping, and evenly pervasive leaping; roaring, pervasive roaring, and evenly pervasive roaring; quaking, pervasive quaking, and evenly pervasive quaking; rising, pervasive rising, and evenly pervasive rising; awakening, pervasive awakening, and evenly pervasive awakening. A great light was also emitted. Without support from anyone, he himself took seven steps, and in empty space two streams of water descended to bathe his body. A true golden sacred seat appeared spontaneously, and a celestial canopy formed in the sky. The devas all came to pay homage. Even before he renounced the household life, he was not deluded by the five desires. Whatever he resolved to do, he never retreated. Whatever he said, he was able to accomplish. At all times he possessed firm and great strength, never spoke falsehood, and never violated trust. He once declared: ‘When I attain unsurpassed, complete, and perfect awakening, after liberating myself I shall again liberate the king.’”
At that time, the king recollected the original vow made by the Buddha when he was a Bodhisattva and spoke the following verses:
“If someone, at the very time of birth, speaks with clarity and wisdom, without falsehood,
And what he says never differs from what comes to pass, which wise person would not believe?
If someone, at the very time of birth, is proclaimed by relatives in the world to be without equal,
Certain to become the most honored among devas and humans, which wise person would not believe?
If someone is able to give without stinginess, with treasures amassed like snowy mountains,
Far removed from the mind of greed and miserliness, which wise person would not believe?
If someone, even in dreams, does not utter false speech,
But speaks as he acts and cultivates practice as it truly is, which wise person would not believe?
When confronted with words like knives and swords, if he cannot be disturbed or aroused to anger,
And remains far removed from acts of wrath, which wise person would not believe?
If there is no one able to deceive him, and greed and hatred cannot defile him,
A king endowed with complete wisdom, which wise person would not believe?
All the wondrous pleasures of the five desires, and all varieties of blessings and rewards,
Are unable to bind him, which wise person would not believe?
All kinds of rare and extraordinary events, and multitudes of wondrous things,
Are unable to cause him fear, which wise person would not believe?
Using various wondrous expressions, those who understand principle skillfully expound the Dharma,
Yet are unable to confuse or bind him, which wise person would not believe?
Using all kinds of agreeable speech, and many determinate statements concerning desire,
None are able to bind him, which wise person would not believe?
Possessing the power of armies and chariots, along with all kinds of guards,
Yet able to leave behind the wondrous royal city, which wise person would not believe?
Abandoning wondrous pleasures of desire, he practices in pursuit of nectar,
Aspiring toward Bodhi, which wise person would not believe?
For six years he cultivated ascetic practices, with courage unmatched by any,
Seeking the most excellent Bodhi, which wise person would not believe?
For six years he ate coarse food and little food, seeking the most excellent Bodhi,
For the benefit and peace of all worlds, which wise person would not believe?
For six years Māra disturbed him, continuously seeking his faults,
Yet was unable to succeed, which wise person would not believe?
Far removed from the faults of the five desires, not craving the possessions of others,
Constantly benefiting the world, which wise person would not believe?
Not hearing the teaching from another, naturally accomplishing Bodhi,
Quiescent concentration difficult to comprehend, which wise person would not believe?
When Brahmā himself earnestly requested him, seeking the Buddha World-Honored One,
And he expounded the Dharma in response to that request, which wise person would not believe?
Out of pity and compassion for me, he came to the Nyagrodha Garden,
In order to liberate the Śākya clan, which wise person would not believe?
After the Tathāgata liberated himself, he remembered his former original vow,
and come to liberate me from the ocean of birth and death, which wise person would not believe?
Now is precisely the time to obtain benefit, to understand the Buddha’s omniscient wisdom.
Out of compassion and pity for me, which wise person would not believe?
I should now go to behold the Teacher of humans.”
While thinking in this way, he also awakened to the awareness that he himself was a king among humans.
At that time, after King Pure Rice had reflected for a long while, he said to the venerable Udāyin, “Bhikṣu, now that you have come here, is there still anything you require?”
At that time, Udāyin replied in verse:
“Originally, it was for the sake of benefiting the great king that I have now arrived at this place by supernormal power.
If even a single thought of faith arises toward the Ten Powers, whether man or woman, one can proceed toward the wholesome path.
The merits of the Ten Powers are without boundary. The great seer has come for the sake of the Śākya clan.
A matter that brings joy has only now arrived. The ruler of people should arouse faith.
The great king’s renown will certainly increase and pervade the three-thousandfold great thousand world.
Your son is the treasure of the human king. He is complete in the Ten Powers and a mind of great compassion.
He travels throughout the ten directions with an unobstructed mind, like a lotus flower in water, unstained.
After crossing the four floods and all states of existence himself, he also ferries humans and devas across the four cascading rivers,
Establishing them upon the fearless island shore. Great king, you should place faith in the teacher.
He removes the arrows of the four floods and the three poisons and is also the supreme physician for living beings,
Most honored and unsurpassed among all healers. Great king, you should deeply revere and believe.
He is also able to subdue all Māra armies, the Māra king’s retinue and evil clans,
And he realizes quiescent and wondrous Bodhi. Great king, you should deeply revere and believe.
All kings of humans and devas exhort him to proclaim the wondrous Dharma for liberating living beings.
He expounds the unsurpassed nectar medicine. O bull king among humans, you should believe.
He outshines all assemblies of heterodox paths, turns the wondrous Dharma wheel beyond all reckoning,
And transforms and liberates immeasurable koṭis of beings. O great heroic king among humans, you should believe.
Living beings are thickly covered by the darkness of ignorance. He himself has pure vision and also purifies others.
By teaching the Dharma he removes all blindness and obscuration. O great heroic king among humans, you should believe.
For beings oppressed by the fear of aging, sickness, and death, he proclaims the deathless Dharma that cuts off aging and sickness,
Causing the beings of the world to ascend to wholesome destinies. O great heroic king among humans, you should believe.
For worldly beings burned by the three fires, he is like quenching a blazing chasm in the earth with water.
He proclaims the Noble Eightfold Path for people. O great heroic bull king, you should believe.
He cuts off the three defilements and expels all evils, is able to depart from the three impurities of the world,
Travels through the ten directions in a most wondrous way. O courageous bull king, you should believe.
Like a father loving his child, he pities the world. With the great compassion of the Ten Powers he universally moistens beings.
He gives rise to great compassion and broadly liberates all beings. O courageous bull king, you should believe.
Bhagavān, who can tame those difficult to tame, has now already liberated all those who should be liberated.
He is able to extinguish blazing afflictions. O courageous great king, you should believe.
Beings fall into the ocean of the three existences. The Buddha is like a boat that can ferry them across.
With the great compassion of the Ten Powers he rescues the world. O courageous bull king, you should believe.
With a well-proportioned body of immeasurable merit, he travels the world guiding it by great compassion,
Purifying minds long defiled. O courageous great king, you should believe.
Like a maṇi jewel that clarifies water, the Buddha travels the world purifying beings,
Removing the confusion, contention, and defilement of the masses. O courageous great king, you should believe.
Just as a maṇi jewel is pure by nature and causes the minds of the wise to rejoice.
The World-Honored One is far removed from unwholesome thoughts, his mind-ground is bright and pure, causing those who understand principle to delight and admire him.
Faith in the supreme one of the world enables devas and humans to cast off the burden of suffering,
Abandon the destinies of existence, and attain quiescence. O courageous great king, you should believe.
Within the accumulation of the Buddha’s merits, I have spoken only a small portion, like the faint trace of a bird in empty space.
I cannot know the far shore of the Buddha’s merits. Great king, you should deeply revere and believe.”
At that time, when King Pure Rice heard the venerable Udāyin’s skillful exposition of the merits cultivated by the World-Honored One while practicing the Bodhisattva path, he himself recollected and understood the Tathāgata’s former vow: “After I liberate myself, I shall certainly liberate the king.” After thinking in this way, deep reverence and faith arose in his heart. He then said again to the venerable Udāyin, “Bhikṣu, you are now the son of my son. After you have finished eating, quickly return to the Buddha and offer the food to him. I myself should now go to pay homage to the World-Honored One.”
At that time, the venerable Udāyin knew that King Pure Rice had given rise to reverent faith. After the meal, he took the prepared food and offered it to the Tathāgata.
At that time, the Buddha said to the bhikṣus, “Udāyin has taught and guided King Pure Rice, causing him to give rise to right faith. Bhikṣus, today devas and humans in the world have obtained great benefit.”
At that time, the World-Honored One praised Udāyin, saying, “Excellent, excellent. Today you have obtained great merit, because King Pure Rice has given rise to reverent faith.” Then the Buddha said to the bhikṣus, “If the merit obtained by Kālodayin in teaching and guiding King Pure Rice had form, then even Buddha lands as numerous as the sands of the Ganges in the ten directions could not contain it, because this accumulation of merit is vast and immeasurable.”
