“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand death. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of death.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king and sage known as Sāgaramati. He possessed tremendous miraculous powers and splendor and had attained freedom from attachment to pleasures by means of the outer path. Full of love for the world, Sāgaramati thought to himself, ‘Why should I remain in the forest for no reason? I shall divide the forest in terms of three causes. Thus, one part of the forest shall be for those who suffer from wind diseases, another shall be for those suffering from phlegm ailments, and a third part of the forest shall be allocated for those afflicted by bile disorders.’
EN
“Further, the sage then thought, ‘I shall travel through all parts of the forest to determine the different tastes of the trees. Some trees may be sour, others salty, still others sweet, and some may be bitter, hot, or astringent. Which are the relevant parts of the forest? What tastes do the trees hold?’
EN
“At that time the gods of the forest came before him with joined palms. Bowing their heads to the sage’s feet, they each conveyed their tastes to him. Thus, they explained to the sage where in the forest the trees held tastes that were sour, salty, bitter, hot, astringent, or sweet.
EN
“Sāgaramati thought to himself, ‘The different parts of the forest have accurately revealed their tastes to me. Now, how many disorders afflict sentient beings? There are four types of disorder that afflict sentient beings: wind diseases, bile diseases, phlegm diseases, and their combinations. These four may further be included in the three kinds of illness associated with wind, bile, and phlegm. The combinations are those of wind, bile, and phlegm.’
EN
“Sāgaramati then determined which parts of the forest were sour and bitter, sour and astringent, sour and hot, sour and salty, sour and sweet, salty and astringent, and so forth, through to bitter and sour. In this way he also distinguished the different parts of the forest in terms of bitter, salty, astringent, hot, and sweet—determining which parts would contain which tastes. With knowledge of the different types of beings and the different types of forest, he then began the study of medicine.
EN
“He thought, ‘There are three types of disease: those that are fatal, those that one survives, and those that are fatal unless treated. These are the types of disease that a skilled doctor must treat with medicine. With regard to the diseases that one survives, one must dispense medicine to avoid future agony. The fatal diseases must be dealt with medically to alleviate present pain and bring comfort. Those diseases that can be remedied when treated but otherwise will become fatal must be medically treated in order to protect the life-force. Thus, medical treatment must be provided to dispel the sensations associated with fatal diseases, benefit the life-force with regard to diseases that can be remedied, and eliminate the agony produced by the indeterminate diseases. Hence, medical treatment is provided to dispel painful sensations.’
EN
“Maudgalyāyana, in case you may think that at that time the king and sage Sāgaramati was anyone else, do not think so. And why not? In those days I was the king and sage Sāgaramati. I provided treatment to those suffering from pain and healed them. I sought to keep those enjoying good health free from affliction by offering them medical treatment. And when I failed to find any cure for someone, I treated them so that they could complete their lives. Therefore, Maudgalyāyana, bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood must not be lazy when it comes to teaching the Dharma to sentient beings. They must teach everyone genuinely, even if it is at the cost of their lives. When the Dharma is taught genuinely, those who listen will become free from stupidity.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the origin as related to knowledge of death. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the origin as related to the knowledge of death.
EN
“Long ago in the limitless, incalculable, inconceivable, immeasurable, and inexpressible cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Skillful Achiever of the Future. He possessed tremendous miraculous powers and splendor and had attained freedom from attachment to pleasures by means of the outer path. The sage had entered solitary retreat, and when thus practicing meditation, he began to wonder, ‘How can the ripening of karmic action make such different forms of life appear? Sentient beings are of many different kinds and have many different states of mind. Because they experience different afflictions, they engage in different karmic acts. Thus, because their karmic conditioning differs, sentient beings differ as well. In the various hells there are different hell beings, the animal realms include many different kinds of animals, the inhabitants of the realms of the Lord of Death are of different types, and the same is the case with the beings who belong to the realms of demigods, humans, and gods.’
EN
“The sage then asked himself, ‘Might there be some form of medicine that is not just beneficial for certain types of sentient beings? Well, all beings dwell on the self and so they generate many afflictions. The afflicted mind, in turn, engages in acts of karmic formation, and those acts come to ripen in various ways. So I shall examine that self, which thus relates to all of that.
EN
“ ‘So, could the self be a physical form? The self might appear to have physical form but, as physical forms grow or shrink, people do not perceive the self as simultaneously growing or shrinking. Hence, the self cannot be a physical form. Likewise, the self might be thought to be feelings. However, in happy states of mind the self would then be happiness, in painful states of mind the self would be suffering, and in neutral states of mind the self would be neither suffering nor happiness. That is not how it is with the self, and so the self cannot be feeling. If it were perception, the self would transform into happiness with regard to pleasant feelings. It would transform into pain with regard to painful feelings. And it would transform into neither happiness nor pain with regard to feelings that are neither enjoyable nor painful. But such transformation into something else is not characteristic of the self and therefore the self cannot be perception. Moreover, if the self were formation it would be virtuous, unvirtuous, or non-transferring. As such, it would ripen as pleasure, pain, or neither of the two. Yet the self is not held to be virtuous, unvirtuous, or non-transferring, and it therefore cannot be formation. Finally, if consciousness were the self, then why does consciousness transform into happiness, pain, and neutrality with regard to sensations that are either enjoyable, painful, or neither enjoyable nor painful, respectively? The self is not thought to change, and therefore consciousness cannot be the self.’
EN
“The sage then concluded, ‘These five aggregates contain no self and nothing that is of the self. From the afflictions follow karmic actions, and those actions ripen. The ripening of karmic actions brings affliction, and in this way these three factors are uninterrupted.’
EN
“Having emerged from his absorption, the sage went on to teach the Dharma to the fourfold retinue, saying, ‘Friends, here there is neither self nor anything that is of the self. Formations occur when the conditions for those are present, and if their conditions are absent, so are the formations.’
EN
“When the sage taught the Dharma in this way innumerably many tens of thousands of beings gained acceptance that phenomena are unborn. Apart from karmic formation, there is no birth, destruction, or death of anything at all. Afflictions bring karmic action, and karmic action brings ripening. All phenomena are devoid of any essence; they are devoid of any essence of affliction, karmic action, or ripening.
EN
“Maudgalyāyana, in case you may think that at that time the sage Skillful Achiever of the Future was anyone else, do not think so. In those days I was that sage Skillful Achiever of the Future. Through my account of affliction and karmic action innumerably many tens of thousands of beings attained the acceptance that phenomena are unborn. Therefore, Maudgalyāyana, bodhisattva great beings who wish to awaken to unsurpassed and perfect awakening must train in the three principles of karmic action.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast and boundless roots of virtue in order to understand cessation as related to knowledge of death. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of cessation as related to knowledge of death.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Skilled in the Knowledge of Cessation as Related to the Knowledge of Death. He possessed tremendous miraculous powers and splendor and, by means of the outer path, he had attained freedom from attachment to pleasures and gained the five superknowledges. Bringing to mind all formed things, the sage saw that they disintegrate. So he wondered, ‘Might there be any phenomenon that is not born and does not cease? Conditioned phenomena do come to an end whereas unconditioned phenomena do not cease.’
EN
“With this correct understanding in mind, the sage then entered the vajra-like absorption that is known as delighting in all unconditioned phenomena. While thus dwelling in absorption, he examined and discerned all the mental events of the mindstream, and so he thought, ‘All phenomena arise due to the mind and cease due to the mind. Whatever form a phenomenon takes, it follows from the mind’s way of thinking. The mind gives birth to all phenomena, and the mind brings them all to an end. But what gives the mind such power?’
EN
“Then he thought, ‘The mind has no form and it cannot be shown. When it arises, the mind does not know its own identity and when it ceases, the mind also does not know its own identity. The mind does not produce itself, and it does not make itself cease either. Such is the mind’s nature. This immaterial quality is the intrinsic nature of things. The cessation of mind is not an object of consciousness. When the mind arises, it forms part of the mind’s continuum and when it ceases, it is also part of the mind’s continuum. The cessation of the aggressive mind is part of the mind’s continuum, and the cessation of the ignorant mind is also part of the mind’s continuum. Thus one speaks of “desire or anger within the mind’s continuum.” With a knowledgeable mind, one will know the mind’s three continua. When, for example, a man searches for a jar in darkness he might light an oil lamp, and the light would then make him see the jar as well as other things. Likewise, when the mind driven by desire ceases, and the mind of knowledge arises, all the mind’s continua will be comprehended. When the mind driven by the wish to harm ceases, and the mind of knowledge arises, all the mind’s continua will be comprehended. When the mind driven by ignorance ceases, and the mind of knowledge arises, all the mind’s continua will be comprehended. With such knowledge there is no perception of the features of affliction. There is not even any observation of the mind that consciousness sees as being endowed with knowledge. And why is that so? Because that mind is of a nature that is free of ignorance and pride. That which has no essence at all does not arise, and what does not arise does not cease. That which neither arises nor ceases cannot be cognized, comprehended, relinquished, cultivated, or perceived. Just as it is now, so it was in the past. Just as it was in the past, so it will be in the future. It cannot be cognized, comprehended, relinquished, cultivated, or perceived. Despite this sameness of the three times, ordinary beings who are childish and obscured seek awakening apart from the aggregates. But awakening is nothing other than the aggregates!’
EN
“When the sage had arisen from his absorption, he then proceeded to teach this nature to sentient beings. He told them, ‘Whatever one trains in, it will yield particular attainments. That which the blessed buddhas of the past attained is beyond increase, decrease, attainment, and destruction. Nevertheless, if one fully recognizes the nature of phenomena, just as it is, then birth is transcendence of suffering, and no birth is transcendence of suffering as well. Cessation is transcendence of suffering, just as no cessation is transcendence of suffering. Entity is transcendence of suffering, and no entity is transcendence of suffering as well.’ As a result of this Dharma teaching, innumerably many tens of thousands of beings gained the acceptance that phenomena are unborn.
EN
“Maudgalyāyana, in case you may think that at that time the king and sage Skilled in the Knowledge of Cessation as Related to the Knowledge of Death was anyone else, do not think so. And why not? In those days I was the king and sage Skilled in the Knowledge of Cessation as Related to the Knowledge of Death. Thus, by teaching them the equality of the three times, I established innumerably many tens of thousands of beings within the acceptance that phenomena are unborn.
EN
Therefore, Maudgalyāyana, bodhisattvas who wish to awaken to unexcelled and perfect buddhahood must teach the Dharma of the equality of the three times, and they must establish sentient beings within that equality. Bodhisattvas who establish beings within the equality of the three times will quickly become irreversible from unsurpassed and perfect buddhahood.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast and boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of death. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of death.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a brahmin named Joyous Moon, who was like a great sal tree. His parents were extremely pure and he and his wife lived in celibacy. He himself practiced recitation and the memorization of scripture and mastered the three types of knowledge, as well as linguistics, Kaiṭabha literature, grammar, the Fifth, the topics of the past, the teachings of the Lokāyata system, the scriptures on sacrifice, and the characteristics of great men. His understanding of the three types of knowledge was impeccable, and he possessed miraculous powers through karmic ripening. Living from alms, he accepted the donations of any extremist or outcaste. While thus committed to a beggar’s livelihood, he decided to feed all beings. He therefore prepared feasts that lasted for a thousand, two thousand, three thousand, and even five thousand days. In this way he performed the moon sacrifice for eight hundred thousand years, and for the same amount of time he did not serve anyone with a degenerate mind.
EN
“At that time there appeared in the world a thus-gone one named Free from All Suffering; 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 gathering of hearers belonging to the thus-gone Free from All Suffering was equal to the stars, as was his gathering of bodhisattvas.
EN
“The brahmin Joyous Moon, who was like a great sal tree, thought to himself, ‘Almost everyone has visited my wonderful place for the distribution of alms. Yet neither the hearers of the thus-gone Free from All Suffering, nor the thus-gone Free from All Suffering himself, have come to my kitchen. What can I do to make the thus-gone Free from All Suffering and his saṅgha of hearers come here where I distribute alms? Let me think about the offerings that we make. Is there perhaps anything wrong with our offerings, since the thus-gone Free from All Suffering and his saṅgha of hearers have avoided paying us a visit? The thus-gone Free from All Suffering and his saṅgha of hearers only eat at specific times, and my large gifts are distributed only when they have already eaten. It must be due to that mistake that the Thus-Gone One hasn’t been visiting the place where I distribute alms.’
EN
“The next morning the brahmin Joyous Moon, who was like a great sal tree, rose early and, accompanied by many male and female brahmins, he set out to meet the thus-gone Free from All Suffering. At first they all traveled in chariots pulled by white mares but when they could no longer travel further in that way, they dismounted and walked to where the thus-gone Free from All Suffering was residing. Finally, they beheld the thus-gone Free from All Suffering seated under a tree. He was fine and handsome, with his senses and mind serene. He rested peacefully, having attained true gentleness. He rested calmly, having attained genuine gentleness. He was vigilant and disciplined like an elephant, radiant and pristine like a lake, and shining like a golden reliquary.
EN
“The brahmin thought, ‘I used to think of the thus-gone Free from All Suffering as if he were a member of the saṅgha of monks. That was unfortunate, not something fortunate! The Blessed One is sublime, and must be treated accordingly. I must honor him with the most exquisite foods, bedding, and healing treatments.’
EN
“Thus the brahmin went before the Thus-Gone One, draped his shawl over one shoulder, and placed his right knee on the ground. Taking hold of the blessed thus-gone Free from All Suffering’s hands, he kissed them. Then he declared his name and family line saying, ‘Blessed One, I am the brahmin Joyous Moon, who is like a great sal tree.’ He said this three times and then continued: ‘Blessed One, you are not a monk. You are sublime, and yet I counted you as one among the monks. I have erred, Blessed One. Please know that I have erred. Please allow me to serve you and your saṅgha for along as you remain, offering you bedding and healing treatments.’
EN
“The thus-gone Free from All Suffering then spoke to the brahmin Joyous Moon, who was like a great sal tree: ‘Joyous Moon, be at complete ease. Gods, humans, demigods, nāgas, yakṣas, gandharvas, and all other large beings all want happiness. But, Joyous Moon, as long as he lives, the Blessed Buddha does not act for the sake of just one being. And why not? Because the thus-gone, worthy, perfect buddhas appear in the world to benefit the entire world. The Thus-Gone One has appeared out of love for those who lack food, a resting place, clothing, and a home.’
EN
“ ‘Blessed One,’ insisted the brahmin, ‘please allow me to serve you and your saṅgha of hearers with pleasing offerings for at least seven days!’
EN
“Out of love for the brahmin Joyous Moon, who was like a great sal tree, the thus-gone Free from All Suffering did not reply, and thereby he accepted the invitation. The brahmin Joyous Moon, who was like a great sal tree, understood that the blessed thus-gone Free from All Suffering’s silence was a sign of his acceptance, and so Joyous Moon bowed his head to the Blessed One’s feet. He then stood up and returned to his home. Once back home, he gathered his relatives and told them, ‘Please be aware that I have invited the thus-gone Free from All Suffering and his saṅgha of hearers to receive elaborate midday meals here for a period of seven days. Please help me with whatever physical power and might you may have!’
EN
“ ‘Very well,’ replied his friends.
EN
“Next Joyous Moon addressed his servants, workers, and employees, saying, ‘Friends, please be aware that I have invited the thus-gone Free from All Suffering to receive elaborate midday meals for a period of seven days. Please apply yourselves to this with all your power and might!’
EN
“ ‘Very well,’ they replied.
EN
“Together with his relatives, friends, officials, kinsmen, servants, workers, and employees, Joyous Moon then built a courtyard and equipped it with seats and various utensils. The next morning he dispatched a messenger, who went before the Thus-Gone One and said, ‘Blessed One, the time has come to visit the brahmin Joyous Moon, who is like a great sal tree. Please acknowledge that the time has now come for the midday meals.’
EN
“ ‘Householder,’ replied the Blessed One, ‘you may leave and prepare the seats.’
EN
“ ‘Indeed,’ replied the messenger, and so he returned to Joyous Moon saying, ‘Brahmin, you can prepare the Thus-Gone One’s seat.’
EN
“Having prepared a courtyard that was twelve leagues long and twelve leagues wide, Joyous Moon approached the nāga kings, saying, ‘Friends, please be informed that the Blessed One and his retinue will arrive for their midday meal tomorrow.’
EN
“ ‘Very well,’ replied the nāga kings, thus expressing their approval.
EN
“Next, Joyous Moon approached the yakṣas and told them, ‘Please prepare the seats for the Blessed One and his retinue.’
EN
“ ‘We shall do that!’ replied the yakṣas, and in accord with Joyous Moon’s wishes the yakṣas then arranged the seats within the twelve-league enclosure. At the same time, the nāga kings sprinkled the compound with scented waters.
EN
“Joyous Moon then spoke to the gandharvas: ‘Friends, the Blessed One will be arriving here for a midday meal, accompanied by his saṅgha of hearers. Please provide a musical accompaniment.’ To the kumbhāṇḍas he said, ‘Friends, please raise canopies for the Blessed One.’ And to the nāga kings he requested, ‘Friends, please send a cooling wind. Please ensure that it is not hot while the Thus-Gone One and his saṅgha of hearers are enjoying their meal.’ The nāga rulers also adorned Joyous Moon’s courtyard with their ornaments and erected canopies of jewels and pearls.
EN
“Early the next morning the thus-gone Free from All Suffering donned his dharma robe and took up his alms bowl. Accompanied by his saṅgha of hearers, he then proceeded to the site where the brahmin Joyous Moon, who was like a great sal tree, had made the arrangements for the midday meal. There he took his seat and the saṅgha of monks sat down in a row to his left. As soon as the Buddha and the saṅgha of monks had taken their seats, the nāgas and gandharvas gathered to play music, while divine perfumed powders trickled down from the sky.
EN
“At that time the thus-gone Free from All Suffering performed a magical feat. Thus, by the Thus-Gone One’s miraculous doing, the courtyard was extended to measure one hundred leagues and the enclosure became surrounded by a beryl fence adorned with crystal pavilions.
EN
“The brahmin Joyous Moon, who was like a great sal tree, saw that the Buddha and the other members of the saṅgha of monks had taken their places, and so he served them delicious and abundant food and drink of various kinds to their satisfaction. Divine music was played, divine incense burned, and divine perfumes sprinkled. Seeing the Blessed One and his saṅgha of monks partaking of their meal, Joyous Moon covered them with two magnificent cotton fabrics. At that point the location filled up with gods, from the sun and the moon until the limits of the circle, one more splendid than the other. Then, as the brahmin Joyous Moon, who was like a great sal tree, saw that the Blessed One and his saṅgha of monks had completed their meal, he offered them alms bowls and water. Placing his right knee on the ground, he then spoke to the Blessed One: ‘Blessed One, may my gifts be for all sentient beings. By these roots of virtue may all beings awaken to unsurpassed and perfect buddhood.’
EN
“At this point the Blessed One smiled. As he did so, all the gods, from the sun and the moon until the limits of the circle, as well as all the humans who were present there, became bathed in a golden light. The sage Joyous Moon, who was like a great sal tree, said to the Blessed One, ‘Blessed One, as this light spreads from you, all beings who are touched by it experience undivided faith. May the ripening of these roots of virtue reach all beings. Blessed One, what has caused your smile, and what were its conditions?’
EN
“The blessed thus-gone Free from All Suffering then said to the brahmin Joyous Moon, who was like a great sal tree, ‘Brahmin, all beings who are touched by this light become irreversible from unsurpassed and perfect buddhahood. Having awoken to unsurpassed and perfect buddhahood within their completely pure buddha realms, they will benefit all beings and then pass beyond suffering within the field of nirvāṇa, free from any remainder of the aggregates. All of them have produced this seed of awakening.’ Having declared to all those beings that future awakening will be unsurpassed and perfect buddhahood, the Thus-Gone One then rose from his seat and departed.
EN
“Maudgalyāyana, in case you may think that at that time the brahmin Joyous Moon, who was like a great sal tree, was anyone else, do not think so. In those days I was the brahmin Joyous Moon, who was like a great sal tree. Thus I venerated, revered, honored, and worshiped the Thus-Gone One with great devotion for one week, so that those beings would receive their prophecy. Although the Thus-Gone One did not grant me a prophecy, I did not feel disheartened, nor did I feel that I could not awaken to unsurpassed and perfect buddhahood. Therefore, Maudgalyāyana, bodhisattvas must serve the thus-gone ones without any laziness. A bodhisattva who serves without laziness will quickly reach the qualities of the irreversible stage.”
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous different roots of virtue in order to understand death. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of death.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king and sage known as Sāgaramati. He possessed tremendous miraculous powers and splendor and had attained freedom from attachment to pleasures by means of the outer path. Full of love for the world, Sāgaramati thought to himself, ‘Why should I remain in the forest for no reason? I shall divide the forest in terms of three causes. Thus, one part of the forest shall be for those who suffer from wind diseases, another shall be for those suffering from phlegm ailments, and a third part of the forest shall be allocated for those afflicted by bile disorders.’
EN
“Further, the sage then thought, ‘I shall travel through all parts of the forest to determine the different tastes of the trees. Some trees may be sour, others salty, still others sweet, and some may be bitter, hot, or astringent. Which are the relevant parts of the forest? What tastes do the trees hold?’
EN
“At that time the gods of the forest came before him with joined palms. Bowing their heads to the sage’s feet, they each conveyed their tastes to him. Thus, they explained to the sage where in the forest the trees held tastes that were sour, salty, bitter, hot, astringent, or sweet.
EN
“Sāgaramati thought to himself, ‘The different parts of the forest have accurately revealed their tastes to me. Now, how many disorders afflict sentient beings? There are four types of disorder that afflict sentient beings: wind diseases, bile diseases, phlegm diseases, and their combinations. These four may further be included in the three kinds of illness associated with wind, bile, and phlegm. The combinations are those of wind, bile, and phlegm.’
EN
“Sāgaramati then determined which parts of the forest were sour and bitter, sour and astringent, sour and hot, sour and salty, sour and sweet, salty and astringent, and so forth, through to bitter and sour. In this way he also distinguished the different parts of the forest in terms of bitter, salty, astringent, hot, and sweet—determining which parts would contain which tastes. With knowledge of the different types of beings and the different types of forest, he then began the study of medicine.
EN
“He thought, ‘There are three types of disease: those that are fatal, those that one survives, and those that are fatal unless treated. These are the types of disease that a skilled doctor must treat with medicine. With regard to the diseases that one survives, one must dispense medicine to avoid future agony. The fatal diseases must be dealt with medically to alleviate present pain and bring comfort. Those diseases that can be remedied when treated but otherwise will become fatal must be medically treated in order to protect the life-force. Thus, medical treatment must be provided to dispel the sensations associated with fatal diseases, benefit the life-force with regard to diseases that can be remedied, and eliminate the agony produced by the indeterminate diseases. Hence, medical treatment is provided to dispel painful sensations.’
EN
“Maudgalyāyana, in case you may think that at that time the king and sage Sāgaramati was anyone else, do not think so. And why not? In those days I was the king and sage Sāgaramati. I provided treatment to those suffering from pain and healed them. I sought to keep those enjoying good health free from affliction by offering them medical treatment. And when I failed to find any cure for someone, I treated them so that they could complete their lives. Therefore, Maudgalyāyana, bodhisattva great beings who wish to awaken to unsurpassed and perfect buddhahood must not be lazy when it comes to teaching the Dharma to sentient beings. They must teach everyone genuinely, even if it is at the cost of their lives. When the Dharma is taught genuinely, those who listen will become free from stupidity.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand the origin as related to knowledge of death. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the origin as related to the knowledge of death.
EN
“Long ago in the limitless, incalculable, inconceivable, immeasurable, and inexpressible cycle of existence, Maudgalyāyana, long before even the distant past there was a sage known as Skillful Achiever of the Future. He possessed tremendous miraculous powers and splendor and had attained freedom from attachment to pleasures by means of the outer path. The sage had entered solitary retreat, and when thus practicing meditation, he began to wonder, ‘How can the ripening of karmic action make such different forms of life appear? Sentient beings are of many different kinds and have many different states of mind. Because they experience different afflictions, they engage in different karmic acts. Thus, because their karmic conditioning differs, sentient beings differ as well. In the various hells there are different hell beings, the animal realms include many different kinds of animals, the inhabitants of the realms of the Lord of Death are of different types, and the same is the case with the beings who belong to the realms of demigods, humans, and gods.’
EN
“The sage then asked himself, ‘Might there be some form of medicine that is not just beneficial for certain types of sentient beings? Well, all beings dwell on the self and so they generate many afflictions. The afflicted mind, in turn, engages in acts of karmic formation, and those acts come to ripen in various ways. So I shall examine that self, which thus relates to all of that.
EN
“ ‘So, could the self be a physical form? The self might appear to have physical form but, as physical forms grow or shrink, people do not perceive the self as simultaneously growing or shrinking. Hence, the self cannot be a physical form. Likewise, the self might be thought to be feelings. However, in happy states of mind the self would then be happiness, in painful states of mind the self would be suffering, and in neutral states of mind the self would be neither suffering nor happiness. That is not how it is with the self, and so the self cannot be feeling. If it were perception, the self would transform into happiness with regard to pleasant feelings. It would transform into pain with regard to painful feelings. And it would transform into neither happiness nor pain with regard to feelings that are neither enjoyable nor painful. But such transformation into something else is not characteristic of the self and therefore the self cannot be perception. Moreover, if the self were formation it would be virtuous, unvirtuous, or non-transferring. As such, it would ripen as pleasure, pain, or neither of the two. Yet the self is not held to be virtuous, unvirtuous, or non-transferring, and it therefore cannot be formation. Finally, if consciousness were the self, then why does consciousness transform into happiness, pain, and neutrality with regard to sensations that are either enjoyable, painful, or neither enjoyable nor painful, respectively? The self is not thought to change, and therefore consciousness cannot be the self.’
EN
“The sage then concluded, ‘These five aggregates contain no self and nothing that is of the self. From the afflictions follow karmic actions, and those actions ripen. The ripening of karmic actions brings affliction, and in this way these three factors are uninterrupted.’
EN
“Having emerged from his absorption, the sage went on to teach the Dharma to the fourfold retinue, saying, ‘Friends, here there is neither self nor anything that is of the self. Formations occur when the conditions for those are present, and if their conditions are absent, so are the formations.’
EN
“When the sage taught the Dharma in this way innumerably many tens of thousands of beings gained acceptance that phenomena are unborn. Apart from karmic formation, there is no birth, destruction, or death of anything at all. Afflictions bring karmic action, and karmic action brings ripening. All phenomena are devoid of any essence; they are devoid of any essence of affliction, karmic action, or ripening.
EN
“Maudgalyāyana, in case you may think that at that time the sage Skillful Achiever of the Future was anyone else, do not think so. In those days I was that sage Skillful Achiever of the Future. Through my account of affliction and karmic action innumerably many tens of thousands of beings attained the acceptance that phenomena are unborn. Therefore, Maudgalyāyana, bodhisattva great beings who wish to awaken to unsurpassed and perfect awakening must train in the three principles of karmic action.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast and boundless roots of virtue in order to understand cessation as related to knowledge of death. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of cessation as related to knowledge of death.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a sage named Skilled in the Knowledge of Cessation as Related to the Knowledge of Death. He possessed tremendous miraculous powers and splendor and, by means of the outer path, he had attained freedom from attachment to pleasures and gained the five superknowledges. Bringing to mind all formed things, the sage saw that they disintegrate. So he wondered, ‘Might there be any phenomenon that is not born and does not cease? Conditioned phenomena do come to an end whereas unconditioned phenomena do not cease.’
EN
“With this correct understanding in mind, the sage then entered the vajra-like absorption that is known as delighting in all unconditioned phenomena. While thus dwelling in absorption, he examined and discerned all the mental events of the mindstream, and so he thought, ‘All phenomena arise due to the mind and cease due to the mind. Whatever form a phenomenon takes, it follows from the mind’s way of thinking. The mind gives birth to all phenomena, and the mind brings them all to an end. But what gives the mind such power?’
EN
“Then he thought, ‘The mind has no form and it cannot be shown. When it arises, the mind does not know its own identity and when it ceases, the mind also does not know its own identity. The mind does not produce itself, and it does not make itself cease either. Such is the mind’s nature. This immaterial quality is the intrinsic nature of things. The cessation of mind is not an object of consciousness. When the mind arises, it forms part of the mind’s continuum and when it ceases, it is also part of the mind’s continuum. The cessation of the aggressive mind is part of the mind’s continuum, and the cessation of the ignorant mind is also part of the mind’s continuum. Thus one speaks of “desire or anger within the mind’s continuum.” With a knowledgeable mind, one will know the mind’s three continua. When, for example, a man searches for a jar in darkness he might light an oil lamp, and the light would then make him see the jar as well as other things. Likewise, when the mind driven by desire ceases, and the mind of knowledge arises, all the mind’s continua will be comprehended. When the mind driven by the wish to harm ceases, and the mind of knowledge arises, all the mind’s continua will be comprehended. When the mind driven by ignorance ceases, and the mind of knowledge arises, all the mind’s continua will be comprehended. With such knowledge there is no perception of the features of affliction. There is not even any observation of the mind that consciousness sees as being endowed with knowledge. And why is that so? Because that mind is of a nature that is free of ignorance and pride. That which has no essence at all does not arise, and what does not arise does not cease. That which neither arises nor ceases cannot be cognized, comprehended, relinquished, cultivated, or perceived. Just as it is now, so it was in the past. Just as it was in the past, so it will be in the future. It cannot be cognized, comprehended, relinquished, cultivated, or perceived. Despite this sameness of the three times, ordinary beings who are childish and obscured seek awakening apart from the aggregates. But awakening is nothing other than the aggregates!’
EN
“When the sage had arisen from his absorption, he then proceeded to teach this nature to sentient beings. He told them, ‘Whatever one trains in, it will yield particular attainments. That which the blessed buddhas of the past attained is beyond increase, decrease, attainment, and destruction. Nevertheless, if one fully recognizes the nature of phenomena, just as it is, then birth is transcendence of suffering, and no birth is transcendence of suffering as well. Cessation is transcendence of suffering, just as no cessation is transcendence of suffering. Entity is transcendence of suffering, and no entity is transcendence of suffering as well.’ As a result of this Dharma teaching, innumerably many tens of thousands of beings gained the acceptance that phenomena are unborn.
EN
“Maudgalyāyana, in case you may think that at that time the king and sage Skilled in the Knowledge of Cessation as Related to the Knowledge of Death was anyone else, do not think so. And why not? In those days I was the king and sage Skilled in the Knowledge of Cessation as Related to the Knowledge of Death. Thus, by teaching them the equality of the three times, I established innumerably many tens of thousands of beings within the acceptance that phenomena are unborn.
EN
Therefore, Maudgalyāyana, bodhisattvas who wish to awaken to unexcelled and perfect buddhahood must teach the Dharma of the equality of the three times, and they must establish sentient beings within that equality. Bodhisattvas who establish beings within the equality of the three times will quickly become irreversible from unsurpassed and perfect buddhahood.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created vast and boundless roots of virtue in order to understand the path that leads to cessation as related to knowledge of death. I did this by wondering how I could fully awaken to unsurpassed and perfect buddhahood and then teach sentient beings about the knowledge of the path that leads to cessation as related to knowledge of death.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a brahmin named Joyous Moon, who was like a great sal tree. His parents were extremely pure and he and his wife lived in celibacy. He himself practiced recitation and the memorization of scripture and mastered the three types of knowledge, as well as linguistics, Kaiṭabha literature, grammar, the Fifth, the topics of the past, the teachings of the Lokāyata system, the scriptures on sacrifice, and the characteristics of great men. His understanding of the three types of knowledge was impeccable, and he possessed miraculous powers through karmic ripening. Living from alms, he accepted the donations of any extremist or outcaste. While thus committed to a beggar’s livelihood, he decided to feed all beings. He therefore prepared feasts that lasted for a thousand, two thousand, three thousand, and even five thousand days. In this way he performed the moon sacrifice for eight hundred thousand years, and for the same amount of time he did not serve anyone with a degenerate mind.
EN
“At that time there appeared in the world a thus-gone one named Free from All Suffering; 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 gathering of hearers belonging to the thus-gone Free from All Suffering was equal to the stars, as was his gathering of bodhisattvas.
EN
“The brahmin Joyous Moon, who was like a great sal tree, thought to himself, ‘Almost everyone has visited my wonderful place for the distribution of alms. Yet neither the hearers of the thus-gone Free from All Suffering, nor the thus-gone Free from All Suffering himself, have come to my kitchen. What can I do to make the thus-gone Free from All Suffering and his saṅgha of hearers come here where I distribute alms? Let me think about the offerings that we make. Is there perhaps anything wrong with our offerings, since the thus-gone Free from All Suffering and his saṅgha of hearers have avoided paying us a visit? The thus-gone Free from All Suffering and his saṅgha of hearers only eat at specific times, and my large gifts are distributed only when they have already eaten. It must be due to that mistake that the Thus-Gone One hasn’t been visiting the place where I distribute alms.’
EN
“The next morning the brahmin Joyous Moon, who was like a great sal tree, rose early and, accompanied by many male and female brahmins, he set out to meet the thus-gone Free from All Suffering. At first they all traveled in chariots pulled by white mares but when they could no longer travel further in that way, they dismounted and walked to where the thus-gone Free from All Suffering was residing. Finally, they beheld the thus-gone Free from All Suffering seated under a tree. He was fine and handsome, with his senses and mind serene. He rested peacefully, having attained true gentleness. He rested calmly, having attained genuine gentleness. He was vigilant and disciplined like an elephant, radiant and pristine like a lake, and shining like a golden reliquary.
EN
“The brahmin thought, ‘I used to think of the thus-gone Free from All Suffering as if he were a member of the saṅgha of monks. That was unfortunate, not something fortunate! The Blessed One is sublime, and must be treated accordingly. I must honor him with the most exquisite foods, bedding, and healing treatments.’
EN
“Thus the brahmin went before the Thus-Gone One, draped his shawl over one shoulder, and placed his right knee on the ground. Taking hold of the blessed thus-gone Free from All Suffering’s hands, he kissed them. Then he declared his name and family line saying, ‘Blessed One, I am the brahmin Joyous Moon, who is like a great sal tree.’ He said this three times and then continued: ‘Blessed One, you are not a monk. You are sublime, and yet I counted you as one among the monks. I have erred, Blessed One. Please know that I have erred. Please allow me to serve you and your saṅgha for along as you remain, offering you bedding and healing treatments.’
EN
“The thus-gone Free from All Suffering then spoke to the brahmin Joyous Moon, who was like a great sal tree: ‘Joyous Moon, be at complete ease. Gods, humans, demigods, nāgas, yakṣas, gandharvas, and all other large beings all want happiness. But, Joyous Moon, as long as he lives, the Blessed Buddha does not act for the sake of just one being. And why not? Because the thus-gone, worthy, perfect buddhas appear in the world to benefit the entire world. The Thus-Gone One has appeared out of love for those who lack food, a resting place, clothing, and a home.’
EN
“ ‘Blessed One,’ insisted the brahmin, ‘please allow me to serve you and your saṅgha of hearers with pleasing offerings for at least seven days!’
EN
“Out of love for the brahmin Joyous Moon, who was like a great sal tree, the thus-gone Free from All Suffering did not reply, and thereby he accepted the invitation. The brahmin Joyous Moon, who was like a great sal tree, understood that the blessed thus-gone Free from All Suffering’s silence was a sign of his acceptance, and so Joyous Moon bowed his head to the Blessed One’s feet. He then stood up and returned to his home. Once back home, he gathered his relatives and told them, ‘Please be aware that I have invited the thus-gone Free from All Suffering and his saṅgha of hearers to receive elaborate midday meals here for a period of seven days. Please help me with whatever physical power and might you may have!’
EN
“ ‘Very well,’ replied his friends.
EN
“Next Joyous Moon addressed his servants, workers, and employees, saying, ‘Friends, please be aware that I have invited the thus-gone Free from All Suffering to receive elaborate midday meals for a period of seven days. Please apply yourselves to this with all your power and might!’
EN
“ ‘Very well,’ they replied.
EN
“Together with his relatives, friends, officials, kinsmen, servants, workers, and employees, Joyous Moon then built a courtyard and equipped it with seats and various utensils. The next morning he dispatched a messenger, who went before the Thus-Gone One and said, ‘Blessed One, the time has come to visit the brahmin Joyous Moon, who is like a great sal tree. Please acknowledge that the time has now come for the midday meals.’
EN
“ ‘Householder,’ replied the Blessed One, ‘you may leave and prepare the seats.’
EN
“ ‘Indeed,’ replied the messenger, and so he returned to Joyous Moon saying, ‘Brahmin, you can prepare the Thus-Gone One’s seat.’
EN
“Having prepared a courtyard that was twelve leagues long and twelve leagues wide, Joyous Moon approached the nāga kings, saying, ‘Friends, please be informed that the Blessed One and his retinue will arrive for their midday meal tomorrow.’
EN
“ ‘Very well,’ replied the nāga kings, thus expressing their approval.
EN
“Next, Joyous Moon approached the yakṣas and told them, ‘Please prepare the seats for the Blessed One and his retinue.’
EN
“ ‘We shall do that!’ replied the yakṣas, and in accord with Joyous Moon’s wishes the yakṣas then arranged the seats within the twelve-league enclosure. At the same time, the nāga kings sprinkled the compound with scented waters.
EN
“Joyous Moon then spoke to the gandharvas: ‘Friends, the Blessed One will be arriving here for a midday meal, accompanied by his saṅgha of hearers. Please provide a musical accompaniment.’ To the kumbhāṇḍas he said, ‘Friends, please raise canopies for the Blessed One.’ And to the nāga kings he requested, ‘Friends, please send a cooling wind. Please ensure that it is not hot while the Thus-Gone One and his saṅgha of hearers are enjoying their meal.’ The nāga rulers also adorned Joyous Moon’s courtyard with their ornaments and erected canopies of jewels and pearls.
EN
“Early the next morning the thus-gone Free from All Suffering donned his dharma robe and took up his alms bowl. Accompanied by his saṅgha of hearers, he then proceeded to the site where the brahmin Joyous Moon, who was like a great sal tree, had made the arrangements for the midday meal. There he took his seat and the saṅgha of monks sat down in a row to his left. As soon as the Buddha and the saṅgha of monks had taken their seats, the nāgas and gandharvas gathered to play music, while divine perfumed powders trickled down from the sky.
EN
“At that time the thus-gone Free from All Suffering performed a magical feat. Thus, by the Thus-Gone One’s miraculous doing, the courtyard was extended to measure one hundred leagues and the enclosure became surrounded by a beryl fence adorned with crystal pavilions.
EN
“The brahmin Joyous Moon, who was like a great sal tree, saw that the Buddha and the other members of the saṅgha of monks had taken their places, and so he served them delicious and abundant food and drink of various kinds to their satisfaction. Divine music was played, divine incense burned, and divine perfumes sprinkled. Seeing the Blessed One and his saṅgha of monks partaking of their meal, Joyous Moon covered them with two magnificent cotton fabrics. At that point the location filled up with gods, from the sun and the moon until the limits of the circle, one more splendid than the other. Then, as the brahmin Joyous Moon, who was like a great sal tree, saw that the Blessed One and his saṅgha of monks had completed their meal, he offered them alms bowls and water. Placing his right knee on the ground, he then spoke to the Blessed One: ‘Blessed One, may my gifts be for all sentient beings. By these roots of virtue may all beings awaken to unsurpassed and perfect buddhood.’
EN
“At this point the Blessed One smiled. As he did so, all the gods, from the sun and the moon until the limits of the circle, as well as all the humans who were present there, became bathed in a golden light. The sage Joyous Moon, who was like a great sal tree, said to the Blessed One, ‘Blessed One, as this light spreads from you, all beings who are touched by it experience undivided faith. May the ripening of these roots of virtue reach all beings. Blessed One, what has caused your smile, and what were its conditions?’
EN
“The blessed thus-gone Free from All Suffering then said to the brahmin Joyous Moon, who was like a great sal tree, ‘Brahmin, all beings who are touched by this light become irreversible from unsurpassed and perfect buddhahood. Having awoken to unsurpassed and perfect buddhahood within their completely pure buddha realms, they will benefit all beings and then pass beyond suffering within the field of nirvāṇa, free from any remainder of the aggregates. All of them have produced this seed of awakening.’ Having declared to all those beings that future awakening will be unsurpassed and perfect buddhahood, the Thus-Gone One then rose from his seat and departed.
EN
“Maudgalyāyana, in case you may think that at that time the brahmin Joyous Moon, who was like a great sal tree, was anyone else, do not think so. In those days I was the brahmin Joyous Moon, who was like a great sal tree. Thus I venerated, revered, honored, and worshiped the Thus-Gone One with great devotion for one week, so that those beings would receive their prophecy. Although the Thus-Gone One did not grant me a prophecy, I did not feel disheartened, nor did I feel that I could not awaken to unsurpassed and perfect buddhahood. Therefore, Maudgalyāyana, bodhisattvas must serve the thus-gone ones without any laziness. A bodhisattva who serves without laziness will quickly reach the qualities of the irreversible stage.”
Sutraya