“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand diligence. I did this by wondering how I could realize knowledge of diligence for the sake of all sentient beings.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a captain named Voyager. Rich and prosperous, the captain possessed numerous enjoyments, and he had for long been free from crude afflictions. Himself the son of a captain, he was knowledgeable in the fields of learning associated with his trade.
EN
“The father of Voyager had thought to himself, ‘I shall by no means let my son leave me, because I still have wealth gathered over seven generations. My boy can have a happy life as things are.’ Hence, as soon as Voyager was born, his parents let him keep company with other merchant children of similar age. ‘Play with these good friends and keep their company,’ they would instruct him.
EN
“His father would also arrange for his son’s tuition within his own house, and thus the boy learned all the crafts: the alphabet, numbers, mathematics, business, agriculture, crafts, technology, and even the ways of ordinary labor. Thus he studied all the crafts and gained universal understanding, having learned all of the sixty-four skills. The boy would compete with his companions for sport and, having himself learned all the skills, he would impart all the points of training to his companions.
EN
“One day a friend of his spoke the following words of admonishment: ‘My friend, are you not aware of the hazards of travel? Do you not recognize the danger of others attacking you? Do you not know of the risks of travel without friends? Are you unaware of the hazards of villages, deserts, and dry and desolate places without food and drink? Do you not know the distress of being left without friends, of suffering from theft or the rage of wild animals, of floods or shipwreck, or of the terrors of demons? Do you not know how one might escape harm? My friend, are you partaking of things that belong to others? Do you not recognize your own suffering, deceived by non-Dharma? Do you not understand how these things are nothing but suffering and terror?’
EN
“Voyager heard his friend’s admonishing words clearly and they caught his attention. Keeping in mind all the flaws that his friend had talked about, he then replied, ‘Friend, I understand this well, very well indeed. All the wealth that we have was gathered from hardship. My friend, I shall therefore go and make a fortune myself.’
EN
“To his parents he said, ‘Father and Mother, I shall now pursue business and become a successful captain.’
EN
“ ‘Young man,’ replied his parents, ‘do not journey anywhere. Son, traveling to other places is fraught with endless problems. We already have abundant wealth from the last seven generations. In this there is no deception. Partake of this wealth and forget about journeying anywhere. Son, both traveling and gathering wealth involve much suffering. Young man, do not leave but stay here and enjoy the wealth that we have.’
EN
“ ‘No, Father,’ replied the son. ‘What you say is not right. And why not? Well, the children of my ancestors seven generations ago did not partake of their parents’ wealth. The children of my ancestors six generations ago did not partake of their parents’ wealth. The children of my ancestors five generations ago did not partake of the wealth made by their parents. My grandfather did not partake of my great-grandfather’s wealth. My father did not partake of my grandfather’s wealth. Similarly, I do not wish to enjoy the wealth that my family members have created.’
EN
“Thus, against his parents’ wishes he set out on a great trade vessel. When the ship had reached the ocean, a wind rose that blew them to an island of jewels, and on that island Voyager was able to fill his vessel with invaluable jewels of numerous kinds. Having thus accomplished the purpose of his journey he began his return home. Yet, when he was taking a bath in the sea on the way back, a precious jewel fell from his hand and was lost in the sea. As soon as the jewel had fallen, Voyager picked up a cloth and thought, ‘I shall dry up the sea and retrieve my jewel!’ Immediately one hundred quintillion gods came to his assistance, and also the wind and fire served him. Thus, as soon as he had soaked up some water with his cloth, the wind would dry it and the fire would scorch it. The gods of the sea then spoke this verse:
EN
“ ‘This ocean is infinite and inexhaustible— Not the kind of sea that can run dry. Friend, like wanting to measure the extent of space, How could you possibly dry up the sea?’
EN
“Voyager replied to the gods with these verses:
EN
“ ‘Gods, the ocean is not infinite— The infinite leagues of the sea can be measured. My infinite diligence, however, cannot be measured— I can dry up this ocean.
EN
“ ‘Gods of the sea, behold my power— See how divine beings fill the sky. These gods beyond counting are all my helpers, Who burn, blaze, and fan.
EN
“ ‘Watch how I throw water up into the sky And how the water does not return. The host of deities are my helpers, Causing the water to dry up and evaporate in midair.
EN
“ ‘The wind in the sky is my friend— I have no qualms about drying up the ocean. Should the sea not release my jewel My objects of worship are of great power.
EN
“ ‘The ones I worship are the precious Buddha, The unconstructed Dharma that frees, And the guiding heirs, the precious Saṅgha. They are my objects of worship, not those of the gods of the sea.’
EN
“The gods replied:
EN
“ ‘Sir, your words are definitive And your power of diligence excellent. You shall be given your jewel— Offer it today to the Three Jewels!’
EN
“Maudgalyāyana, in case you may think that at that time the captain Voyager was anyone else, do not think so. And why not? In those days I was the captain Voyager. Therefore, Maudgalyāyana, bodhisattvas must engender diligence. Maudgalyāyana, a bodhisattva who musters diligence free from laziness will be victorious over five māras. Which are the five? They are the māras of the afflictions, the aggregates, karma, the Lord of Death, and the divine child.
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 the knowledge of diligence.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Subhaga. He was a religious and righteous king with an extensive lifespan. Living for a long time, he possessed the seven precious substances and the fourfold human wealth. He was the lord of six hundred thousand ladies and ruled over the minds of his subjects. He had served boundless thus-gone ones, was endowed with boundless stores of roots of virtue, and had created roots of virtue before a boundless number of tens of thousands of buddhas.
EN
“At that time there appeared in the world a thus-gone one named Anantaraśmin; 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. Within the retinue of the thus-gone Anantaraśmin were eighty quintillion hearers. All were worthy ones whose defilements were exhausted, who were free of afflictions, controlled, and who had obtained supreme perfection in mastering all mental states. The thus-gone Anantaraśmin was also endowed with an immeasurable life-span.
EN
“In the realm ruled by King Subhaga there were ninety-nine quadrillion beings who before the thus-gone Anantaraśmin had shaved their hair and beard, donned the saffron colored robes, and left their homes to become homeless renunciants. All of them were happy and free from laziness. Once the thus-gone Anantaraśmin traveled accompanied by his senior monks to the place where the other monks were residing. He entered into the center of their assembly, and there spoke the following words on the knowledge of the origin as related to knowledge of diligence:
EN
“ ‘Those wishing to accomplish knowledge of the origin as related to knowledge of diligence by means of a delightful vehicle must gain realization through the middle path. That is to say, they must ardently cultivate the aspects of awakening with undaunted diligence at all times and occasions. They must cultivate the aspect of awakening that discerns phenomena and become poised within that. They must cultivate the joy that is an aspect of awakening. They must become poised within the absorption that is an aspect of awakening. They must examine things with mindfulness. Wishing sentient beings happiness, they will easily find good food, a pleasant dwelling, and an excellent body. Practicing with diligence, they will become free from suffering. Through such a balanced mind they will certainly find happiness.’
EN
“King Subhaga listened to this Dharma discourse and received it with great respect. Realizing the knowledge of the origin as related to knowledge of diligence, he gained acceptance that phenomena are unborn. Maudgalyāyana, in case you may think that at that time King Subhaga was anyone else, do not think so. And why not? In those days I was that king, Subhaga.”
EN
At this point Mahāmaudgalyāyana addressed the Blessed One: “Blessed One, we are pondering the statement, ‘At this time the thus-gone Dīpaṃkara gained acceptance that phenomena are unborn.’ How are we to regard this statement?”
EN
“Maudgalyāyana,” replied the Blessed One, “the blessed buddhas convey the Dharma in relation to people. Maudgalyāyana, bodhisattvas who wish to accomplish knowledge of the origin as related to knowledge of diligence must therefore persevere in and realize the sameness of diligence. In the context of knowledge of the origin as related to knowledge of diligence one must share the Dharma as well as material things.
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 diligence. I did this by wondering how I could gain knowledge of the origin as related to knowledge of diligence for the sake of all sentient beings.
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 Māra Faith; 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. Within the buddha realm of the thus-gone Māra Faith there was a māra known as Vegadharin, who had carried out māra activities against the teachings of five hundred buddhas. He had developed malice by remembering how those thus-gone ones had lived and died within existence, and so he engaged in māra activity in relation to both their presence and passing into nirvāṇa. Creating obstacles for those thus-gone ones, their hearers, as well as their teachings, he had fallen into error for incalculable eons.
EN
“When the thus-gone Māra Faith was about to assert his awakening to perfect buddhahood, the māra Vegadharin wanted to bring obstacles to his teaching. Yet as the bodhisattva Māra Faith sat at the seat of awakening he recollected the māra Vegadharin’s previous existences. Perceiving his roots of virtue, he now performed a miraculous act whereby the māra Vegadharin came to recollect how he had harbored malice against the thus-gone ones in the past, and how sentient beings had thus fallen into the great hells. Terrified, he remembered the causes of the great hells and his hair stood on end. He then became sad, and thereby also gained pure faith in the bodhisattva. He then spoke the following verses to the bodhisattva Māra Faith:
EN
“ ‘Compassionate benefactor of great insight and boundless wisdom, I take refuge in you, Thus-Gone One, who brings benefit to the entire world. I am like a man who for an instant manages to leap above a forest of razors. Sentient beings suffer because of their lack of faith in you, King.
EN
“ ‘As when people feel the pain of being struck by arrows, spears, and lances, Beings now suffer in the hells because of their anger at you. Those who reach a mountain summit and then fall from it are tormented, Without even an instant of joy, as their bodies are beaten and broken to pieces.
EN
“ ‘Likewise, being angry at you, lord of the ten powers, their bodies are crushed. Just as there can be no pleasure when one is struck by the enemy’s sword, Those who harbor anger at the victorious ones will know no happiness. So, let us develop great faith in you, O Well-Gone One.
EN
“ ‘Supreme benefactor, in you I take refuge and confess my unvirtuous deeds. Victor, today I fervently pray to master the ten powers. Innumerable beings are unhappy and suffer within infinite existence. I shall achieve the ten powers and render the power of the māras powerless.
EN
“ ‘Without any doubt about the victors, I now pursue the well-gone ones’ mind. I will become a victor, a leader endowed with boundless and supreme powers. Blissful master of the ten powers, the hosts of beings take refuge in you. As I abandon existence and bring it to an end, I too shall become a world conqueror!’
EN
“Maudgalyāyana, in case you may think that at that time the māra Vegadharin was anyone else, do not think so. In those days I was the māra Vegadharin. Therefore, Maudgalyāyana, bodhisattvas who wish to leave the lower realms behind and act for the benefit of beings should not harbor any malice.
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 path that leads to cessation as related to knowledge of diligence.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a religious and righteous king called Determiner of Things. This king would make declarations about all things, determining them to be in exactly one way, and not any other. The king had a wise minister called Dharmacārin, who was an expert in the ways of analysis and who sustained the kingdom. This minister had served boundless thus-gone ones, created boundless roots of virtue, and was firmly established within the Great Vehicle.
EN
“Wishing to free King Determiner of Things of his views, the minister at one point had a number of golden jars made. There was one jar for sesame oil, another for butter, another again for sugar, and one jar for drink, and one for food. He also had similar jars made out of different precious substances. Presenting the precious jars to the king, the minister asked, ‘Your Majesty, to what foods do these jars belong?’
EN
“ ‘Chief of the city,’ replied the king, ‘let me tell you what kinds of jars these are. Here is a water jug, and that one is for sesame oil. This one is a butter jar, and that one is for honey. This jar is for food and that one for drink. These are golden jars and those are of silver.’ Thus the king identified all the jars.
EN
“Now the minister exchanged the jars, and so he poured butter into the jar that had contained sesame oil, and sesame oil into the butter jar. He poured drink into the honey jar and honey into the jar for drinking. In that way he changed all the jars around. He then invited the king for lunch, and when the king had arrived he told the servants, ‘Friends, bring us some water from the washbasin. We wish to wash our hands, so please bring a bit of water.’ The servants did as instructed and so they offered a jar full of water. When King Determiner of Things now saw all the full vessels, he exclaimed to his minister, ‘Chief of the city, have all these jars not gone to waste? The water jar is full of butter. Likewise, do not all illusory things in this way go to waste?’
EN
“ ‘All things come to an end,’ replied the minister, ‘just as these jars have all lost their previous features. There is no certainty about anything. All entities undergo destruction. All things change. Characterized by impermanence, all things are subject to destruction. Characterized by change, they turn into something else. No thing lasts and nothing is certain about anything. We see things differently and things change. Therefore, great king, train yourself in recognizing the impermanence of all impermanent things. Train yourself in recognizing how all these uncertain things are in movement. Moreover, Your Majesty, youth becomes old age. The youth grows up, the grownup ages, and the old person succumbs. Hence, no thing is certain.’
EN
“In this way the minister was able to change King Determiner of Things’ outlook. ‘Chief of the city,’ responded the king, ‘well said, well said! I shall endeavor to realize this knowledge.’
EN
“Maudgalyāyana, in case you may think that at that time the minister Dharmacārin was anyone else, do not think so. In those days I was the minister Dharmacārin. Therefore, Maudgalyāyana, bodhisattvas must recognize that no thing is certain. As they gradually comprehend the power of diligence their deeds will become weighty.”
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created boundless roots of virtue in order to understand diligence. I did this by wondering how I could realize knowledge of diligence for the sake of all sentient beings.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past, there was a captain named Voyager. Rich and prosperous, the captain possessed numerous enjoyments, and he had for long been free from crude afflictions. Himself the son of a captain, he was knowledgeable in the fields of learning associated with his trade.
EN
“The father of Voyager had thought to himself, ‘I shall by no means let my son leave me, because I still have wealth gathered over seven generations. My boy can have a happy life as things are.’ Hence, as soon as Voyager was born, his parents let him keep company with other merchant children of similar age. ‘Play with these good friends and keep their company,’ they would instruct him.
EN
“His father would also arrange for his son’s tuition within his own house, and thus the boy learned all the crafts: the alphabet, numbers, mathematics, business, agriculture, crafts, technology, and even the ways of ordinary labor. Thus he studied all the crafts and gained universal understanding, having learned all of the sixty-four skills. The boy would compete with his companions for sport and, having himself learned all the skills, he would impart all the points of training to his companions.
EN
“One day a friend of his spoke the following words of admonishment: ‘My friend, are you not aware of the hazards of travel? Do you not recognize the danger of others attacking you? Do you not know of the risks of travel without friends? Are you unaware of the hazards of villages, deserts, and dry and desolate places without food and drink? Do you not know the distress of being left without friends, of suffering from theft or the rage of wild animals, of floods or shipwreck, or of the terrors of demons? Do you not know how one might escape harm? My friend, are you partaking of things that belong to others? Do you not recognize your own suffering, deceived by non-Dharma? Do you not understand how these things are nothing but suffering and terror?’
EN
“Voyager heard his friend’s admonishing words clearly and they caught his attention. Keeping in mind all the flaws that his friend had talked about, he then replied, ‘Friend, I understand this well, very well indeed. All the wealth that we have was gathered from hardship. My friend, I shall therefore go and make a fortune myself.’
EN
“To his parents he said, ‘Father and Mother, I shall now pursue business and become a successful captain.’
EN
“ ‘Young man,’ replied his parents, ‘do not journey anywhere. Son, traveling to other places is fraught with endless problems. We already have abundant wealth from the last seven generations. In this there is no deception. Partake of this wealth and forget about journeying anywhere. Son, both traveling and gathering wealth involve much suffering. Young man, do not leave but stay here and enjoy the wealth that we have.’
EN
“ ‘No, Father,’ replied the son. ‘What you say is not right. And why not? Well, the children of my ancestors seven generations ago did not partake of their parents’ wealth. The children of my ancestors six generations ago did not partake of their parents’ wealth. The children of my ancestors five generations ago did not partake of the wealth made by their parents. My grandfather did not partake of my great-grandfather’s wealth. My father did not partake of my grandfather’s wealth. Similarly, I do not wish to enjoy the wealth that my family members have created.’
EN
“Thus, against his parents’ wishes he set out on a great trade vessel. When the ship had reached the ocean, a wind rose that blew them to an island of jewels, and on that island Voyager was able to fill his vessel with invaluable jewels of numerous kinds. Having thus accomplished the purpose of his journey he began his return home. Yet, when he was taking a bath in the sea on the way back, a precious jewel fell from his hand and was lost in the sea. As soon as the jewel had fallen, Voyager picked up a cloth and thought, ‘I shall dry up the sea and retrieve my jewel!’ Immediately one hundred quintillion gods came to his assistance, and also the wind and fire served him. Thus, as soon as he had soaked up some water with his cloth, the wind would dry it and the fire would scorch it. The gods of the sea then spoke this verse:
EN
“ ‘This ocean is infinite and inexhaustible— Not the kind of sea that can run dry. Friend, like wanting to measure the extent of space, How could you possibly dry up the sea?’
EN
“Voyager replied to the gods with these verses:
EN
“ ‘Gods, the ocean is not infinite— The infinite leagues of the sea can be measured. My infinite diligence, however, cannot be measured— I can dry up this ocean.
EN
“ ‘Gods of the sea, behold my power— See how divine beings fill the sky. These gods beyond counting are all my helpers, Who burn, blaze, and fan.
EN
“ ‘Watch how I throw water up into the sky And how the water does not return. The host of deities are my helpers, Causing the water to dry up and evaporate in midair.
EN
“ ‘The wind in the sky is my friend— I have no qualms about drying up the ocean. Should the sea not release my jewel My objects of worship are of great power.
EN
“ ‘The ones I worship are the precious Buddha, The unconstructed Dharma that frees, And the guiding heirs, the precious Saṅgha. They are my objects of worship, not those of the gods of the sea.’
EN
“The gods replied:
EN
“ ‘Sir, your words are definitive And your power of diligence excellent. You shall be given your jewel— Offer it today to the Three Jewels!’
EN
“Maudgalyāyana, in case you may think that at that time the captain Voyager was anyone else, do not think so. And why not? In those days I was the captain Voyager. Therefore, Maudgalyāyana, bodhisattvas must engender diligence. Maudgalyāyana, a bodhisattva who musters diligence free from laziness will be victorious over five māras. Which are the five? They are the māras of the afflictions, the aggregates, karma, the Lord of Death, and the divine child.
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 the knowledge of diligence.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king known as Subhaga. He was a religious and righteous king with an extensive lifespan. Living for a long time, he possessed the seven precious substances and the fourfold human wealth. He was the lord of six hundred thousand ladies and ruled over the minds of his subjects. He had served boundless thus-gone ones, was endowed with boundless stores of roots of virtue, and had created roots of virtue before a boundless number of tens of thousands of buddhas.
EN
“At that time there appeared in the world a thus-gone one named Anantaraśmin; 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. Within the retinue of the thus-gone Anantaraśmin were eighty quintillion hearers. All were worthy ones whose defilements were exhausted, who were free of afflictions, controlled, and who had obtained supreme perfection in mastering all mental states. The thus-gone Anantaraśmin was also endowed with an immeasurable life-span.
EN
“In the realm ruled by King Subhaga there were ninety-nine quadrillion beings who before the thus-gone Anantaraśmin had shaved their hair and beard, donned the saffron colored robes, and left their homes to become homeless renunciants. All of them were happy and free from laziness. Once the thus-gone Anantaraśmin traveled accompanied by his senior monks to the place where the other monks were residing. He entered into the center of their assembly, and there spoke the following words on the knowledge of the origin as related to knowledge of diligence:
EN
“ ‘Those wishing to accomplish knowledge of the origin as related to knowledge of diligence by means of a delightful vehicle must gain realization through the middle path. That is to say, they must ardently cultivate the aspects of awakening with undaunted diligence at all times and occasions. They must cultivate the aspect of awakening that discerns phenomena and become poised within that. They must cultivate the joy that is an aspect of awakening. They must become poised within the absorption that is an aspect of awakening. They must examine things with mindfulness. Wishing sentient beings happiness, they will easily find good food, a pleasant dwelling, and an excellent body. Practicing with diligence, they will become free from suffering. Through such a balanced mind they will certainly find happiness.’
EN
“King Subhaga listened to this Dharma discourse and received it with great respect. Realizing the knowledge of the origin as related to knowledge of diligence, he gained acceptance that phenomena are unborn. Maudgalyāyana, in case you may think that at that time King Subhaga was anyone else, do not think so. And why not? In those days I was that king, Subhaga.”
EN
At this point Mahāmaudgalyāyana addressed the Blessed One: “Blessed One, we are pondering the statement, ‘At this time the thus-gone Dīpaṃkara gained acceptance that phenomena are unborn.’ How are we to regard this statement?”
EN
“Maudgalyāyana,” replied the Blessed One, “the blessed buddhas convey the Dharma in relation to people. Maudgalyāyana, bodhisattvas who wish to accomplish knowledge of the origin as related to knowledge of diligence must therefore persevere in and realize the sameness of diligence. In the context of knowledge of the origin as related to knowledge of diligence one must share the Dharma as well as material things.
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 diligence. I did this by wondering how I could gain knowledge of the origin as related to knowledge of diligence for the sake of all sentient beings.
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 Māra Faith; 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. Within the buddha realm of the thus-gone Māra Faith there was a māra known as Vegadharin, who had carried out māra activities against the teachings of five hundred buddhas. He had developed malice by remembering how those thus-gone ones had lived and died within existence, and so he engaged in māra activity in relation to both their presence and passing into nirvāṇa. Creating obstacles for those thus-gone ones, their hearers, as well as their teachings, he had fallen into error for incalculable eons.
EN
“When the thus-gone Māra Faith was about to assert his awakening to perfect buddhahood, the māra Vegadharin wanted to bring obstacles to his teaching. Yet as the bodhisattva Māra Faith sat at the seat of awakening he recollected the māra Vegadharin’s previous existences. Perceiving his roots of virtue, he now performed a miraculous act whereby the māra Vegadharin came to recollect how he had harbored malice against the thus-gone ones in the past, and how sentient beings had thus fallen into the great hells. Terrified, he remembered the causes of the great hells and his hair stood on end. He then became sad, and thereby also gained pure faith in the bodhisattva. He then spoke the following verses to the bodhisattva Māra Faith:
EN
“ ‘Compassionate benefactor of great insight and boundless wisdom, I take refuge in you, Thus-Gone One, who brings benefit to the entire world. I am like a man who for an instant manages to leap above a forest of razors. Sentient beings suffer because of their lack of faith in you, King.
EN
“ ‘As when people feel the pain of being struck by arrows, spears, and lances, Beings now suffer in the hells because of their anger at you. Those who reach a mountain summit and then fall from it are tormented, Without even an instant of joy, as their bodies are beaten and broken to pieces.
EN
“ ‘Likewise, being angry at you, lord of the ten powers, their bodies are crushed. Just as there can be no pleasure when one is struck by the enemy’s sword, Those who harbor anger at the victorious ones will know no happiness. So, let us develop great faith in you, O Well-Gone One.
EN
“ ‘Supreme benefactor, in you I take refuge and confess my unvirtuous deeds. Victor, today I fervently pray to master the ten powers. Innumerable beings are unhappy and suffer within infinite existence. I shall achieve the ten powers and render the power of the māras powerless.
EN
“ ‘Without any doubt about the victors, I now pursue the well-gone ones’ mind. I will become a victor, a leader endowed with boundless and supreme powers. Blissful master of the ten powers, the hosts of beings take refuge in you. As I abandon existence and bring it to an end, I too shall become a world conqueror!’
EN
“Maudgalyāyana, in case you may think that at that time the māra Vegadharin was anyone else, do not think so. In those days I was the māra Vegadharin. Therefore, Maudgalyāyana, bodhisattvas who wish to leave the lower realms behind and act for the benefit of beings should not harbor any malice.
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 path that leads to cessation as related to knowledge of diligence.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a religious and righteous king called Determiner of Things. This king would make declarations about all things, determining them to be in exactly one way, and not any other. The king had a wise minister called Dharmacārin, who was an expert in the ways of analysis and who sustained the kingdom. This minister had served boundless thus-gone ones, created boundless roots of virtue, and was firmly established within the Great Vehicle.
EN
“Wishing to free King Determiner of Things of his views, the minister at one point had a number of golden jars made. There was one jar for sesame oil, another for butter, another again for sugar, and one jar for drink, and one for food. He also had similar jars made out of different precious substances. Presenting the precious jars to the king, the minister asked, ‘Your Majesty, to what foods do these jars belong?’
EN
“ ‘Chief of the city,’ replied the king, ‘let me tell you what kinds of jars these are. Here is a water jug, and that one is for sesame oil. This one is a butter jar, and that one is for honey. This jar is for food and that one for drink. These are golden jars and those are of silver.’ Thus the king identified all the jars.
EN
“Now the minister exchanged the jars, and so he poured butter into the jar that had contained sesame oil, and sesame oil into the butter jar. He poured drink into the honey jar and honey into the jar for drinking. In that way he changed all the jars around. He then invited the king for lunch, and when the king had arrived he told the servants, ‘Friends, bring us some water from the washbasin. We wish to wash our hands, so please bring a bit of water.’ The servants did as instructed and so they offered a jar full of water. When King Determiner of Things now saw all the full vessels, he exclaimed to his minister, ‘Chief of the city, have all these jars not gone to waste? The water jar is full of butter. Likewise, do not all illusory things in this way go to waste?’
EN
“ ‘All things come to an end,’ replied the minister, ‘just as these jars have all lost their previous features. There is no certainty about anything. All entities undergo destruction. All things change. Characterized by impermanence, all things are subject to destruction. Characterized by change, they turn into something else. No thing lasts and nothing is certain about anything. We see things differently and things change. Therefore, great king, train yourself in recognizing the impermanence of all impermanent things. Train yourself in recognizing how all these uncertain things are in movement. Moreover, Your Majesty, youth becomes old age. The youth grows up, the grownup ages, and the old person succumbs. Hence, no thing is certain.’
EN
“In this way the minister was able to change King Determiner of Things’ outlook. ‘Chief of the city,’ responded the king, ‘well said, well said! I shall endeavor to realize this knowledge.’
EN
“Maudgalyāyana, in case you may think that at that time the minister Dharmacārin was anyone else, do not think so. In those days I was the minister Dharmacārin. Therefore, Maudgalyāyana, bodhisattvas must recognize that no thing is certain. As they gradually comprehend the power of diligence their deeds will become weighty.”
Sutraya