“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created innumerable different roots of virtue in order to understand affliction. I did this by thinking, ‘How can I come to fully understand affliction and then teach it to sentient beings?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Restrained Faculties. He was not free from desire, but had taken hold of the faculties via discernment, not through meditation. So that his faculties would not be afflicted with respect to their objects, he wandered from one remote place to another, from grove to grove, and from forest to forest. After a while he happened to see a woman. Since he had been trying to restrain his faculties but without meditating, as soon as he saw the woman, he was beset with passionate desire. As that passionate desire welled up within him, he caught himself, and then thought, ‘While I am restraining my senses by means of analysis, it is not happening via discernment born of understanding.’ He then thought, ‘I should seek the unafflicted wisdom of the noble ones, the understanding by which I can restrain my senses.’ While he was then reflecting in this way, he had the following personal insight: ‘The afflictive phenomena that arise in this way must be understood. The afflictions that arise toward women must be understood. By this type of analysis one does not apprehend afflictive phenomena, nor does one apprehend the phenomena toward which one is afflicted.’ At that moment he achieved freedom from attachment to the objects of desire. As he understood affliction, there were no afflictive phenomena, nor any phenomena toward which to be afflicted; by that wisdom of the noble ones he became free of doubt.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the sage named Restrained Faculties was anyone else, do not think so. Why not? Because in those days I was the sage named Restrained Faculties. By thus understanding affliction, I now have no afflictions with regard to afflictive apprehensions. Therefore, Maudgalyāyana, bodhisattvas should understand affliction through the wisdom of the noble ones.
EN
“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundlessly numerous and vast roots of virtue in order to understand the origin as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then teach beings about understanding the origin as related to knowledge of affliction? How can beings achieve such knowledge of the origin as related to knowledge of affliction?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named Teacher of Ignorance; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Surrounded and honored by his retinue of hundreds of thousands, he gave a Dharma teaching about knowledge of the origin as related to knowledge of affliction. At that time a compassionate bodhisattva named Light Superior to the Moon joined and remained in the assembly. He wanted to be a guide for those who lacked a guide, to be a teacher for those who lacked a teacher, to be a light for those in darkness, to give vision to those who lacked vision, to show the true path to those on wrong paths, and to bring those immersed in cyclic existence out of cyclic existence. Having achieved great compassion, he had no regard for life or limb as he sacrificed his body. For the sake of beings he stood up from his seat and draped his shawl over one shoulder. Then, kneeling on his right knee, he bowed toward the thus-gone Teacher of Ignorance with his palms together, and made this inquiry in the form of a song:
EN
“ ‘Quintessential being, you are glorious, splendorous, and radiant. You are a loving, compassionate protector of sentient beings. With your fearless knowledge and awakened wisdom, I ask you: When carrying out the supreme practice in pursuit of the buddhas’ awakening,
EN
“ ‘O Guide, what good deeds should bodhisattvas carry out? Wise one, how is supreme knowledge of the origin of affliction gained? Protector, I wish to hear, what is knowledge of the origin like? Please have compassion for my question and tell me.’
EN
“The compassionate teacher and knower of the whole world Cut the questioner’s train of thought and explained wisely:
EN
“ ‘To understand affliction, one must share— Share food, drink, and clothing with the sick. After doing those good deeds, dedicate them to awakening. The wise with such understanding will know the causes of affliction.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva named Light Superior to the Moon was anyone else, do not think so. In those days I was the bodhisattva called Light Superior to the Moon. Therefore, Maudgalyāyana, bodhisattvas should create roots of virtue, share with other bodhisattvas, and then dedicate those deeds exclusively to awakening.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundlessly numerous roots of virtue in order to understand cessation as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings correctly?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Pure Intellect. He had a minister named Calm Thinker, who was in charge of conciliation and dispute. He knew the transience of all actions. Just by speaking a few words he could put an end to others’ activities. He would say simply whatever came to his mind and, sure enough, things would happen accordingly. He was like a person who says whatever he thinks. In this way, based on his statements, wise people would make predictions and declarations. Similarly, the royal minister named Calm Thinker understood the cessation of all words. So whatever affairs came about, King Pure Intellect would inquire of the minister Calm Thinker. He would then act accordingly, and things would always turn out accordingly. In that way, because King Pure Intellect’s minister was so certainly correct, the king was never harmed.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the royal minister named Calm Thinker was anyone else, do not think so. Why not? Because in those days I was the royal minister called Calm Thinker. By analyzing the affairs of the transient kingdom, I was able to protect it and help it flourish. Therefore, Maudgalyāyana, bodhisattvas should analyze how everything that originates out of transient existence has the nature of cessation.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created countless different roots of virtue in order to understand the path that leads to cessation as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings how to understand the path that leads to cessation as related to knowledge of affliction?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named White Intellect; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone White Intellect would live to be nine hundred million years. His first assembly of hearers numbered eight hundred thousand, the second assembly of hearers consisting of ten thousand worthy ones, and the third assembly of six million eight hundred thousand hearers. At that time there was a king named Way of Knowledge who had a son, a handsome bodhisattva called Rabbit Words, who had created roots of virtue for seventy-seven incalculable eons. When the thus-gone White Intellect stepped on the ground, the earth would resound, and a thousand-petaled golden lotus would appear under his foot before immediately vanishing. At that time, the entire chiliocosm was pervaded by the Buddha’s light. Each day, a rain of perfumed water would fall three times everywhere in the buddha realm. Everything the wind there blew on became suffused with a divine aroma. Every sound that occurred in the buddha realm was heard by the beings there as the words ‘impermanence,’ ‘suffering,’ ‘no-self,’ ‘peace,’ or ‘ambrosia.’ In their sleep, the face of the Buddha would reveal itself to all beings in that realm.
EN
“The bodhisattva Rabbit Words had a dream in which he saw that the thus-gone White Intellect had appeared in the world, and immediately he felt immeasurable joy at seeing the Thus-Gone One. Elated, he gathered the townspeople, and said to them, ‘Friends, listen! A learned and virtuous thus-gone one named White Intellect has appeared in the world; he is a well-gone one, a knower of the world, a steersman who guides beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. He is widely explaining about affliction. He explains the affliction of attachment, the affliction of anger, the affliction of ignorance, the affliction of misbehavior, and the cause of these afflictions. He teaches on the transience of these afflictions. He teaches on the escape from these afflictions. You should all go to visit the thus-gone White Intellect!’
EN
“Then the bodhisattva Rabbit Words went before the Thus-Gone One with countless quintillions of other beings. Even from a distance, Prince Rabbit Words could see how handsome and attractive the blessed thus-gone White Intellect was, and how calm his faculties and mind were; how restrained he was; how calm he was due to having reached superior tranquility; how restrained his faculties were, concealed like those of an elephant, due to the superior tranquility he had gained; how he was lucid as a lake, clear and unsullied; how he was like a golden memorial, or like an ocean filled with gems; how he was like Indra, surrounded by gods; and how he was like Brahmā, his mind peaceful. Beholding the Blessed One, he felt utter faith for him, and formed the resolve, ‘I will invite the Thus-Gone One and the monastic saṅgha tomorrow.’ So he went before the blessed thus-gone White Intellect, bowed his head to the Blessed One’s feet and then stayed off to one side. From there, Prince Rabbit Words then supplicated the blessed thus-gone White Intellect with these words: “Blessed One, please consider me with compassion. Will you please come for lunch tomorrow along with your saṅgha of monks?’
EN
“The blessed thus-gone White Intellect did consider Prince Rabbit Words with compassion, and assented. Prince Rabbit Words knew that the blessed thus-gone White Intellect was agreeing by smiling, and so he bowed his head at the Blessed One’s feet. Afterward, he returned to his home, where that night he arranged a cornucopia of delicious and sublime food and drink. He also prepared eight thousand pieces of cotton fabric for each monk. The following morning, he informed the Blessed One that it was time. The blessed thus-gone White Intellect then went to Prince Rabbit Words’ house with his monastic saṅgha, where they sat on the mats prepared for them. Aware that the blessed thus-gone White Intellect and his monastic saṅgha were situated on their mats, Prince Rabbit Words satisfied them with the delicious food and drink he offered them. Then, in a display of his magical powers, the blessed thus-gone White Intellect made it so that the Buddha and everyone else, including the saṅgha of monks, could be fed from just one dish of food.
EN
“Witnessing such a feat of magical powers, Prince Rabbit Words made the prayer, ‘May I fully awaken to unsurpassed and perfect buddhahood, and then guide beings with such feats of magic!’ Then, because Prince Rabbit Words had formed such a resolve, the thus-gone White Intellect predicted his unsurpassed and perfect awakening. Due to his roots of virtue, he levitated to the height of seven palm trees, and then praised the thus-gone White Intellect with these verses:
EN
“ ‘Well-Gone One, you are supremely learned; your sublime wisdom is limitless. Protector, whoever beholds you creates virtue. Supreme and unexcelled man, my praise to you is this: With your superior qualities, you are peerless in this world.
EN
“ ‘May I also gain your limitless qualities. May all beings be guided from their suffering to nirvāṇa By the guide who liberates beings from suffering, And the great eightfold path.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time Prince Rabbit Words was anyone else, do not think so. In those days I was known as Prince Rabbit Words. I eliminated the afflictions, offered a feast to the thus-gone White Intellect and his saṅgha of monks, and then praised him in verse. Therefore, Maudgalyāyana, bodhisattvas should eliminate all the afflictions and then venerate the thus-gone ones. Maudgalyāyana, a bodhisattva who eliminates all the afflictions will possess no malice.”
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created innumerable different roots of virtue in order to understand affliction. I did this by thinking, ‘How can I come to fully understand affliction and then teach it to sentient beings?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Restrained Faculties. He was not free from desire, but had taken hold of the faculties via discernment, not through meditation. So that his faculties would not be afflicted with respect to their objects, he wandered from one remote place to another, from grove to grove, and from forest to forest. After a while he happened to see a woman. Since he had been trying to restrain his faculties but without meditating, as soon as he saw the woman, he was beset with passionate desire. As that passionate desire welled up within him, he caught himself, and then thought, ‘While I am restraining my senses by means of analysis, it is not happening via discernment born of understanding.’ He then thought, ‘I should seek the unafflicted wisdom of the noble ones, the understanding by which I can restrain my senses.’ While he was then reflecting in this way, he had the following personal insight: ‘The afflictive phenomena that arise in this way must be understood. The afflictions that arise toward women must be understood. By this type of analysis one does not apprehend afflictive phenomena, nor does one apprehend the phenomena toward which one is afflicted.’ At that moment he achieved freedom from attachment to the objects of desire. As he understood affliction, there were no afflictive phenomena, nor any phenomena toward which to be afflicted; by that wisdom of the noble ones he became free of doubt.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the sage named Restrained Faculties was anyone else, do not think so. Why not? Because in those days I was the sage named Restrained Faculties. By thus understanding affliction, I now have no afflictions with regard to afflictive apprehensions. Therefore, Maudgalyāyana, bodhisattvas should understand affliction through the wisdom of the noble ones.
EN
“Furthermore, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundlessly numerous and vast roots of virtue in order to understand the origin as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then teach beings about understanding the origin as related to knowledge of affliction? How can beings achieve such knowledge of the origin as related to knowledge of affliction?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named Teacher of Ignorance; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. Surrounded and honored by his retinue of hundreds of thousands, he gave a Dharma teaching about knowledge of the origin as related to knowledge of affliction. At that time a compassionate bodhisattva named Light Superior to the Moon joined and remained in the assembly. He wanted to be a guide for those who lacked a guide, to be a teacher for those who lacked a teacher, to be a light for those in darkness, to give vision to those who lacked vision, to show the true path to those on wrong paths, and to bring those immersed in cyclic existence out of cyclic existence. Having achieved great compassion, he had no regard for life or limb as he sacrificed his body. For the sake of beings he stood up from his seat and draped his shawl over one shoulder. Then, kneeling on his right knee, he bowed toward the thus-gone Teacher of Ignorance with his palms together, and made this inquiry in the form of a song:
EN
“ ‘Quintessential being, you are glorious, splendorous, and radiant. You are a loving, compassionate protector of sentient beings. With your fearless knowledge and awakened wisdom, I ask you: When carrying out the supreme practice in pursuit of the buddhas’ awakening,
EN
“ ‘O Guide, what good deeds should bodhisattvas carry out? Wise one, how is supreme knowledge of the origin of affliction gained? Protector, I wish to hear, what is knowledge of the origin like? Please have compassion for my question and tell me.’
EN
“The compassionate teacher and knower of the whole world Cut the questioner’s train of thought and explained wisely:
EN
“ ‘To understand affliction, one must share— Share food, drink, and clothing with the sick. After doing those good deeds, dedicate them to awakening. The wise with such understanding will know the causes of affliction.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva named Light Superior to the Moon was anyone else, do not think so. In those days I was the bodhisattva called Light Superior to the Moon. Therefore, Maudgalyāyana, bodhisattvas should create roots of virtue, share with other bodhisattvas, and then dedicate those deeds exclusively to awakening.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundlessly numerous roots of virtue in order to understand cessation as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings correctly?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Pure Intellect. He had a minister named Calm Thinker, who was in charge of conciliation and dispute. He knew the transience of all actions. Just by speaking a few words he could put an end to others’ activities. He would say simply whatever came to his mind and, sure enough, things would happen accordingly. He was like a person who says whatever he thinks. In this way, based on his statements, wise people would make predictions and declarations. Similarly, the royal minister named Calm Thinker understood the cessation of all words. So whatever affairs came about, King Pure Intellect would inquire of the minister Calm Thinker. He would then act accordingly, and things would always turn out accordingly. In that way, because King Pure Intellect’s minister was so certainly correct, the king was never harmed.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the royal minister named Calm Thinker was anyone else, do not think so. Why not? Because in those days I was the royal minister called Calm Thinker. By analyzing the affairs of the transient kingdom, I was able to protect it and help it flourish. Therefore, Maudgalyāyana, bodhisattvas should analyze how everything that originates out of transient existence has the nature of cessation.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created countless different roots of virtue in order to understand the path that leads to cessation as related to knowledge of affliction. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood, and then teach beings how to understand the path that leads to cessation as related to knowledge of affliction?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named White Intellect; he was learned and venerable, a well-gone one, a knower of the world, a steersman who guided beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. The thus-gone White Intellect would live to be nine hundred million years. His first assembly of hearers numbered eight hundred thousand, the second assembly of hearers consisting of ten thousand worthy ones, and the third assembly of six million eight hundred thousand hearers. At that time there was a king named Way of Knowledge who had a son, a handsome bodhisattva called Rabbit Words, who had created roots of virtue for seventy-seven incalculable eons. When the thus-gone White Intellect stepped on the ground, the earth would resound, and a thousand-petaled golden lotus would appear under his foot before immediately vanishing. At that time, the entire chiliocosm was pervaded by the Buddha’s light. Each day, a rain of perfumed water would fall three times everywhere in the buddha realm. Everything the wind there blew on became suffused with a divine aroma. Every sound that occurred in the buddha realm was heard by the beings there as the words ‘impermanence,’ ‘suffering,’ ‘no-self,’ ‘peace,’ or ‘ambrosia.’ In their sleep, the face of the Buddha would reveal itself to all beings in that realm.
EN
“The bodhisattva Rabbit Words had a dream in which he saw that the thus-gone White Intellect had appeared in the world, and immediately he felt immeasurable joy at seeing the Thus-Gone One. Elated, he gathered the townspeople, and said to them, ‘Friends, listen! A learned and virtuous thus-gone one named White Intellect has appeared in the world; he is a well-gone one, a knower of the world, a steersman who guides beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. He is widely explaining about affliction. He explains the affliction of attachment, the affliction of anger, the affliction of ignorance, the affliction of misbehavior, and the cause of these afflictions. He teaches on the transience of these afflictions. He teaches on the escape from these afflictions. You should all go to visit the thus-gone White Intellect!’
EN
“Then the bodhisattva Rabbit Words went before the Thus-Gone One with countless quintillions of other beings. Even from a distance, Prince Rabbit Words could see how handsome and attractive the blessed thus-gone White Intellect was, and how calm his faculties and mind were; how restrained he was; how calm he was due to having reached superior tranquility; how restrained his faculties were, concealed like those of an elephant, due to the superior tranquility he had gained; how he was lucid as a lake, clear and unsullied; how he was like a golden memorial, or like an ocean filled with gems; how he was like Indra, surrounded by gods; and how he was like Brahmā, his mind peaceful. Beholding the Blessed One, he felt utter faith for him, and formed the resolve, ‘I will invite the Thus-Gone One and the monastic saṅgha tomorrow.’ So he went before the blessed thus-gone White Intellect, bowed his head to the Blessed One’s feet and then stayed off to one side. From there, Prince Rabbit Words then supplicated the blessed thus-gone White Intellect with these words: “Blessed One, please consider me with compassion. Will you please come for lunch tomorrow along with your saṅgha of monks?’
EN
“The blessed thus-gone White Intellect did consider Prince Rabbit Words with compassion, and assented. Prince Rabbit Words knew that the blessed thus-gone White Intellect was agreeing by smiling, and so he bowed his head at the Blessed One’s feet. Afterward, he returned to his home, where that night he arranged a cornucopia of delicious and sublime food and drink. He also prepared eight thousand pieces of cotton fabric for each monk. The following morning, he informed the Blessed One that it was time. The blessed thus-gone White Intellect then went to Prince Rabbit Words’ house with his monastic saṅgha, where they sat on the mats prepared for them. Aware that the blessed thus-gone White Intellect and his monastic saṅgha were situated on their mats, Prince Rabbit Words satisfied them with the delicious food and drink he offered them. Then, in a display of his magical powers, the blessed thus-gone White Intellect made it so that the Buddha and everyone else, including the saṅgha of monks, could be fed from just one dish of food.
EN
“Witnessing such a feat of magical powers, Prince Rabbit Words made the prayer, ‘May I fully awaken to unsurpassed and perfect buddhahood, and then guide beings with such feats of magic!’ Then, because Prince Rabbit Words had formed such a resolve, the thus-gone White Intellect predicted his unsurpassed and perfect awakening. Due to his roots of virtue, he levitated to the height of seven palm trees, and then praised the thus-gone White Intellect with these verses:
EN
“ ‘Well-Gone One, you are supremely learned; your sublime wisdom is limitless. Protector, whoever beholds you creates virtue. Supreme and unexcelled man, my praise to you is this: With your superior qualities, you are peerless in this world.
EN
“ ‘May I also gain your limitless qualities. May all beings be guided from their suffering to nirvāṇa By the guide who liberates beings from suffering, And the great eightfold path.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time Prince Rabbit Words was anyone else, do not think so. In those days I was known as Prince Rabbit Words. I eliminated the afflictions, offered a feast to the thus-gone White Intellect and his saṅgha of monks, and then praised him in verse. Therefore, Maudgalyāyana, bodhisattvas should eliminate all the afflictions and then venerate the thus-gone ones. Maudgalyāyana, a bodhisattva who eliminates all the afflictions will possess no malice.”
Sutraya