“Furthermore, 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 equilibrium. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then properly teach beings how to understand equilibrium?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a religious king named Utterly Stable Conduct, who reigned over numerous regions under the single umbrella of his command. In that era there were six hundred million cities in this world, which was sixty thousand leagues across. The towns, cities, and villages being in close proximity, the domestic fowls of the cities and villages would roam freely in the other towns. There lived King Utterly Stable Conduct. There were no thieves, robbers, or barbarians, but plenty of people of good morals. There were many festivals. The world was filled with merry people, and people who cultivated the Dharma were plentiful. The word ‘evil’ was unknown anywhere, let alone actual evil behavior. The environment was beautified by groves, parks, ponds, and pools, like a divine garden. It was jubilant with the continuous, uninterrupted songs of conches, clay and wooden drums, three-stringed lutes, lutes resounding everywhere, single-stringed lutes, flutes, nakulas, beautiful voices, hand-drums, dance-cords, banduras, kettle drums, bracelets, and various lesser instruments. Like an abode of spirits or gods, it was filled with ornamental divine trees and trees of incense, garlands, and silk, and there were trees with desirable fruits. Noble beings lived there; there were no other beings but noble beings.
EN
“At that time there appeared in this trichiliocosm a thus-gone one named Stainless Zenith; 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 Stainless Zenith would live for an unfathomably long time. The beings then were also jolly, and had little attachment, anger, or stupidity. They were modest, decent, and possessed the modesty achieved by noble beings. They also created karma primarily with reference to the thus-gone Stainless Zenith. There the thus-gone Stainless Zenith lived and was honored. The pleasant sounds of reverence and worship reverberated, and it became widely reported how noble beings had gathered there. The thus-gone Stainless Zenith’s buddha realm contained inexpressibly many worlds. Within them, the thus-gone Stainless Zenith carried out his acts from town to town, city to city, and village to village. Wherever he went, when it came time for him to depart again, there would be crying and weeping. Yet wherever he went there was joy and he was regarded as an agreeable teacher. All the countless quadrillions of sentient beings to whom he taught the Dharma became tamed. He guided some of them with the vehicle of the hearers, some of them with the vehicle of the solitary buddhas, and some of them with the unsurpassed vehicle of the buddhas. When the thus-gone Stainless Zenith taught the Dharma, speech endowed with eight qualities emerged from his mouth and his voice contained the five hundred aspects of speech. Thus, as it emerged, it was understood throughout the entire buddha realm. When the thus-gone Stainless Zenith taught the Dharma, the entire buddha realm was sprinkled with perfumed water. As the Thus-Gone One was manifesting his activity, when the blessed thus-gone Stainless Zenith would teach the Dharma, the sounds of divine instruments came from the sky. Whatever the beings there wished and enjoyed to hear, they would hear as pleasing, beautiful, and jubilant utterances, which they relished. Whatever utterances they enjoyed or desired, they would hear those very sounds. If they desired the joy of nirvāṇa, they happily experienced its bliss, free of anything unwholesome. Those beings who desired the Dharma heard the words ‘impermanence,’ ‘suffering,’ ‘no-self,’ ‘peace,’ ‘nirvāṇa,’ ‘Buddha,’ ‘Dharma,’ and ‘Saṅgha.’ They heard the words ‘recollection of the Buddha,’ ‘recollection of the Dharma,’ ‘recollection of the Saṅgha,’ ‘recollection of discipline,’ ‘recollection of relinquishment,’ and ‘recollection of the deities.’ As the Thus-Gone One’s activity came to fruition, cool winds blew on those listening to the Dharma. A delight in hearing the Dharma arose in all those whom that wind touched. When the Thus-Gone One taught the Dharma, due to the stirring up of the wind brought about by Thus-Gone One, none of the five obscurations occurred at all in any respect among those who were seeking the Dharma.
EN
“At that time the Thus-Gone One had an attendant, a monk named Śrīsambhava, who lived in the vicinity of the Thus-Gone One. He regarded the Thus-Gone One’s retinue out of a wish to immerse himself in the Dharma. He never said anything disturbing, agitated, or impure to anyone, and with a sincere attitude he genuinely engendered a proper resolve. He thought, ‘Just like the thus-gone Stainless Zenith now teaches the Dharma to the fourfold retinue, in the future may I become a Dharma teacher, perfecting all the qualities of a thus-gone and become surrounded by such an entourage as this!’ The thus-gone Stainless Zenith was aware of the monk-attendant’s thoughts and emitted light. As that light struck the monk Śrīsambhava, he immediately achieved the absorption of great compassion. Due to that absorption, he became irreversible from unsurpassed and perfect awakening.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Śrīsambhava was anyone else, do not think so. In those days I was the bodhisattva Śrīsambhava. Therefore, Maudgalyāyana, bodhisattvas should cultivate skill in equilibrium.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous great roots of virtue in order to understand the origin as related to knowledge of equilibrium. I did this by thinking, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then properly teach beings how to understand the origin as related to knowledge of equilibrium?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a brahmin named Stainless Eyes. He was a great householder who was rich, affluent, wealthy, and prosperous. He had amassed many possessions, a great fortune, and many resources. He was born of pure parentage and had a wife who was likewise pure. He was untainted by the flaws of the womb and was free of all the unwholesomeness of lower castes. He had been educated by individual teachers in the instructions of the three types of knowledge related to reciting and upholding scripture, linguistics, ritual science, grammar, the Fifth including its subdivisions, the topics of the past adepts, rhetoric, the Lokāyata system, the scriptures on sacrifice, and the three types of knowledge related to the scriptures on the characteristics of great men.
EN
“At that time there had appeared in the world a thus-gone one named Freed from All Fetters; 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 beings present for the teachings of the thus-gone Freed from All Fetters lived unfathomably long lives. The thus-gone Freed from All Fetters had a following of countless thousands of hearers and innumerable bodhisattvas. To them the thus-gone Freed from All Fetters gave this Dharma teaching concerning knowledge of the origin as related to knowledge of equilibrium:
EN
“ ‘Bodhisattvas should be skilled in absorption. They should be skilled in understanding the origin as related to knowledge of equilibrium. Monks, you may wonder how bodhisattvas should become skilled in understanding the origin as related to knowledge of equilibrium. Bodhisattvas should endeavor in the dharmas that are conducive to the first concentration. What is the first concentration? And why is the first concentration referred to as equilibrium? Concerning this, bodhisattvas should understand that escape from desirous thoughts constitutes a remedy to conceptualization. Such notions of escaping desire reverse desirous thoughts and remedy them. Because one is poised in equanimity, it is known as “equilibrium.” The antidote for malicious thoughts is thinking free of malice. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for violent thoughts is non-violent thinking. Violent thoughts are undermined by non-violent thoughts. Because one is poised in equanimity within that, it is known as “equilibrium.” In that way, one rests evenly in the first concentration. The antidotes for the second concentration are thought and discernment, while the antidote for those is joy produced through absorption. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the third concentration’s joy produced through absorption is the remedy that consists of joyless bliss. Because one is poised in equanimity within that, it is known as “equilibrium.” In the fourth concentration one perceives without any pleasure or pain, which is the antidote for pleasure and pain. Because one is poised in equanimity within that, it is known as “equilibrium.”
EN
“ ‘The antidote for the sense sphere of infinite space is the perception of form and the perception of materiality. The antidote for that is equilibrium in the perception of space. The antidote for the sense sphere of infinite consciousness is the perception of space. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the sense sphere of nothing whatsoever is the perception of consciousness. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the sense sphere of neither absence nor presence of perception is the sense sphere of nothing whatsoever. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for equilibrium in cessation is the sense sphere of neither absence nor presence of perception. Because one is poised in equanimity within that, it is known as “equilibrium.” What is the source of that? It is intention—intention is the cause of understanding the origin as related to knowledge of equilibrium.’
EN
“At that time, living in the Thus-Gone One’s entourage was a bodhisattva named Profound Intelligence, who cooled the Thus-Gone One with a fan. He had the thought, ‘In the future may I become a thus-gone one and guide those who are lost, calm those who have not been calmed, free those who are bound, and liberate those who have not crossed over.’
EN
“The brahmin Stainless Eyes, who was similar to a sal tree, likewise had the thought, ‘In the future may I become a thus-gone one and guide those who are lost, calm those who have not been calmed, free those who are bound, and liberate those who have not crossed over.’
EN
“The thus-gone Freed from All Fetters then expressed these words to the two men who had assumed the role of bodhisattvas:
EN
“ ‘Even with all riches, one cannot adequately honor The one who sees the sorrows of beings and feels great compassion. All beings may honor the Thus-Gone One with fires lit throughout the worlds In the ten directions, and yet it will never be a sufficient honor.
EN
“ ‘All the positive qualities of a single thought of his cannot be told in words, Let alone could those qualities be exhausted. Thus wise men, who seek the Buddha’s Dharma, Should endeavor in such qualities and honor those of the Thus-Gone One.
EN
“ ‘In seeking the Buddha’s Dharma, there is no protecting the body. Training in the giving of the Guide, give again and again. The foremost of humans has trained in all things And thus have I achieved supreme awakening, the nature of the buddhas.
EN
“ ‘The children who understand how things arise Will propagate the lineage of their father, the Lord of Men. To realize the Dharma of equality is to break the fetters of Māra, Escape from the noose of Māra, and even free other beings.
EN
“ ‘Thus, those who seek awakening should give up all things. If you seek the peace of awakening, train in the way of Dharma.’
EN
“When they heard the teaching given by the Blessed One, the two bodhisattvas resolved to give up everything and both of them reached non-regression.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the brahmin called Stainless Eyes, who was similar to a sal tree, was anyone else, do not think so. Why not? Because in those days the thus-gone Kāśyapa was the great brahmin householder called Stainless Eyes. And what do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva called Profound Intelligence was anyone else, do not think so. In those days I was the bodhisattva called Profound Intelligence. Therefore, Maudgalyāyana, bodhisattvas should be skilled in equilibrium and likewise train as bodhisattvas.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous roots of virtue in order to understand cessation as related to knowledge of equilibrium. I did this by thinking, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then teach beings how to understand cessation as related to knowledge of equilibrium?’
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 Vanquisher of Dust Stains and Darkness. He would live to be eighty thousand years. The thus-gone, worthy, perfect buddha Vanquisher of Dust Stains and Darkness had three assemblies of hearers. The first assembly was composed of worthy ones whose defilements were exhausted … who understood equality and were free, and numbered nine hundred sixty million. The second assembly numbered nine hundred forty million, while the third assembly numbered nine hundred twenty million. He also had three assemblies of bodhisattvas, all of whom were fully immersed in the Great Vehicle, immersed in countless vehicles, fully immersed in innumerable vehicles, fully immersed in inconceivably, unfathomably many vehicles, fully immersed through their aspirations in countless pure buddha realms, … and fully immersed through their aspirations in inexpressibly many pure buddha realms. His sacred Dharma of nirvāṇa remained for eight hundred million years. During those days, a universal monarch bearing the seven treasures named Golden Banner appeared (the seven treasures being the precious wheel, and so on, up to the precious minister). He had one thousand sons, all of whom were brave, intrepid, and athletic, and who conquered all opposing forces. Throughout the entire realm there was no punishment and no threat of weapons. Instead, everyone lived according to the law. Everyone in King Golden Banner’s kingdom, which was called Victorious, was practicing the path of the ten virtues. In the buddha realm in that era there were no hell beings, no animals, no inhabitants of the realms of the Lord of Death, and no demigods. All the beings in the buddha realm at that time were engaged in the path of the ten virtues and their life span was fixed at eighty thousand years.
EN
“At the same time there was a bodhisattva named Stainless Giver. He was carrying out the trainings of a bodhisattva along with a group of eighty thousand other bodhisattvas. He delighted in venerating the relics of the Thus-Gone One, who had passed into parinirvāṇa. He venerated the Thus-Gone One’s relics for five years. During those five years, nine hundred million bodhisattvas assembled and the bodhisattva Stainless Giver told them, ‘I will now give away all my possessions. Venerable ones, whatever you may need, I will give you that. I will even give you my flesh and blood if needed—so no need to mention my other possessions.’
EN
“At that time there was a king named Stainless Moon who had great faith in that bodhisattva. He said, ‘I will offer my entire retinue of eighty thousand queens and even myself to the saṅgha. Then to ransom my queens back, I will offer to each monk dharma robes, a set of sandals, an umbrella, a water jug, clothing for their bodies, protective overhangings, mats, and all other necessities. As long as the monastic saṅgha survives, I will provide them with conducive articles such as dharma robes, alms, bedding, and medicine.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Stainless Giver—who, after the Thus-Gone One had passed into parinirvāṇa, upheld his teachings and carried out the quinquennial festival—was anyone else, do not think so. In those days I was the bodhisattva known as Stainless Giver. After the Thus-Gone One had passed into parinirvāṇa, I upheld his teachings and carried out the quinquennial festival. I was the joyful servant of the monastic saṅgha, and always kept my mind in equilibrium. I dedicated all those roots of virtue, moreover, to manifesting the cessation of equilibrium. Due to those roots of virtue, I did actualize knowledge of cessation as related to knowledge of equilibrium. Therefore, Maudgalyāyana, bodhisattvas who want to actualize knowledge of cessation as related to knowledge of equilibrium should delight in venerating the Thus-Gone One. They should also train their minds to carry out service toward the saṅgha.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created unfathomably numerous roots of virtue in order to understand the path that leads to cessation as related to knowledge of equilibrium. I did this by thinking, ‘How can I achieve knowledge of the path that leads to cessation as related to knowledge of equilibrium, and then teach it to beings correctly?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a patron-king named Magnificent, who reigned over numerous regions under the single umbrella of his command. He had created roots of virtue with countless thus-gone ones in the past. He abided by the vehicle of unsurpassed and perfect buddhahood, and ruled as lord over the entire world of four continents by himself. He was free of all flaws and possessed all qualities. Once, King Magnificent thought to himself, ‘What were the achievements of the previous universal monarchs exactly? By what achievements am I ruling the kingdom? I should not go against the Dharma practice carried out by the universal monarchs. By practicing the Dharma, I must avoid falling into evil and going from being in command to the lower states. I must not let my status as king become meaningless.’ Recognizing these problems, he addressed his ministers: ‘You town leaders are all my servants. As rulers of your own domains and teachers of the Dharma lineage I ask you, by what achievements did past kings demonstrate, develop, and maintain their kingdom? How can I succeed as a king so that my kingdom does not come to an end, does not decline, and does not pass away? Please advise me on this matter.’
EN
“The ministers replied, ‘Your Highness, we do not know the answer to this. In your vicinity, Your Highness, there are sages who have superpowers, have renounced the life of a householder, are experts in the Dharma and in the treatises, and have pleasing gazes. They will know the achievements by which the past generations of kings demonstrated, developed, and maintained their rule. Request them to gather here and then ask them to describe the ancient legends of the universal monarchs. The lives of past monarchs are told in the ancient legends.’
EN
“King Magnificent listened attentively to the ministers, and then respectfully summoned to his Oceanic Palace those in the area who had renounced their previous lives as householders in the human world. All of the people of the Oceanic Palace—with its wealth, prosperity, virtues, and good harvests, teeming with people and beings—then gathered there. At that point eight hundred thousand sages—most of whom possessed the five superpowers, had gathered the roots of virtue for a long time, and wished to help beings—appeared in the presence of King Magnificent. Along with ten thousand beings, his army, and all the villagers, King Magnificent reverently welcomed them for the distance of a league. Together with the queens who were in the king’s retinue, as well as eight hundred thousand handmaidens, they went before the sages, regarding them as teachers. They bowed their heads at the sages’ feet and stayed there to converse with them. At that point, about eighty thousand people who recited the ancient legends gathered for the sake of the accomplishment of the universal monarch. King Magnificent treated them all with great respect. The sages and men who recited ancient legends explained the essence of the past accomplishments of the universal monarchs. They explained the ancient legends of how accomplished universal monarchs ruled and maintained their kingdom, and what proclamations they made. The noble accomplished monarch listened carefully to the sages and reciters of ancient legends, and proceeded to rule the kingdom accordingly. He applied a loving attitude toward all beings. He proclaimed the Dharma of the kingdom and engendered the four abodes of Brahmā. He also led all beings to engender the four abodes of Brahmā and all of them were reborn in the realm of Brahmā where they cultivated the path leading to cessation as related to knowledge of equilibrium. Due to their roots of virtue, when they died in the realm of Brahmā, King Magnificent and all the other beings fully awakened to unsurpassed and perfect buddhahood and benefitted countless beings before they all passed into parinirvāṇa—all except for the bodhisattva King Magnificent.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time King Magnificent was anyone else, do not think so. In those days I was King Magnificent. In that age I ruled a spiritual kingdom and was born in the realm of Brahmā. Now that I have fully awakened to unsurpassed and perfect buddhahood, I continue to teach the path that leads to cessation as related to the knowledge of equilibrium. I have brought multitudes of beings to pass beyond suffering within the field of nirvāṇa free from any remainder of the aggregates. Therefore, Maudgalyāyana, those bodhisattvas who want to fully awaken to unsurpassed and perfect buddhahood and teach beings should cultivate inquisitiveness.”
“Furthermore, 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 equilibrium. I did this by wondering, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then properly teach beings how to understand equilibrium?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a religious king named Utterly Stable Conduct, who reigned over numerous regions under the single umbrella of his command. In that era there were six hundred million cities in this world, which was sixty thousand leagues across. The towns, cities, and villages being in close proximity, the domestic fowls of the cities and villages would roam freely in the other towns. There lived King Utterly Stable Conduct. There were no thieves, robbers, or barbarians, but plenty of people of good morals. There were many festivals. The world was filled with merry people, and people who cultivated the Dharma were plentiful. The word ‘evil’ was unknown anywhere, let alone actual evil behavior. The environment was beautified by groves, parks, ponds, and pools, like a divine garden. It was jubilant with the continuous, uninterrupted songs of conches, clay and wooden drums, three-stringed lutes, lutes resounding everywhere, single-stringed lutes, flutes, nakulas, beautiful voices, hand-drums, dance-cords, banduras, kettle drums, bracelets, and various lesser instruments. Like an abode of spirits or gods, it was filled with ornamental divine trees and trees of incense, garlands, and silk, and there were trees with desirable fruits. Noble beings lived there; there were no other beings but noble beings.
EN
“At that time there appeared in this trichiliocosm a thus-gone one named Stainless Zenith; 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 Stainless Zenith would live for an unfathomably long time. The beings then were also jolly, and had little attachment, anger, or stupidity. They were modest, decent, and possessed the modesty achieved by noble beings. They also created karma primarily with reference to the thus-gone Stainless Zenith. There the thus-gone Stainless Zenith lived and was honored. The pleasant sounds of reverence and worship reverberated, and it became widely reported how noble beings had gathered there. The thus-gone Stainless Zenith’s buddha realm contained inexpressibly many worlds. Within them, the thus-gone Stainless Zenith carried out his acts from town to town, city to city, and village to village. Wherever he went, when it came time for him to depart again, there would be crying and weeping. Yet wherever he went there was joy and he was regarded as an agreeable teacher. All the countless quadrillions of sentient beings to whom he taught the Dharma became tamed. He guided some of them with the vehicle of the hearers, some of them with the vehicle of the solitary buddhas, and some of them with the unsurpassed vehicle of the buddhas. When the thus-gone Stainless Zenith taught the Dharma, speech endowed with eight qualities emerged from his mouth and his voice contained the five hundred aspects of speech. Thus, as it emerged, it was understood throughout the entire buddha realm. When the thus-gone Stainless Zenith taught the Dharma, the entire buddha realm was sprinkled with perfumed water. As the Thus-Gone One was manifesting his activity, when the blessed thus-gone Stainless Zenith would teach the Dharma, the sounds of divine instruments came from the sky. Whatever the beings there wished and enjoyed to hear, they would hear as pleasing, beautiful, and jubilant utterances, which they relished. Whatever utterances they enjoyed or desired, they would hear those very sounds. If they desired the joy of nirvāṇa, they happily experienced its bliss, free of anything unwholesome. Those beings who desired the Dharma heard the words ‘impermanence,’ ‘suffering,’ ‘no-self,’ ‘peace,’ ‘nirvāṇa,’ ‘Buddha,’ ‘Dharma,’ and ‘Saṅgha.’ They heard the words ‘recollection of the Buddha,’ ‘recollection of the Dharma,’ ‘recollection of the Saṅgha,’ ‘recollection of discipline,’ ‘recollection of relinquishment,’ and ‘recollection of the deities.’ As the Thus-Gone One’s activity came to fruition, cool winds blew on those listening to the Dharma. A delight in hearing the Dharma arose in all those whom that wind touched. When the Thus-Gone One taught the Dharma, due to the stirring up of the wind brought about by Thus-Gone One, none of the five obscurations occurred at all in any respect among those who were seeking the Dharma.
EN
“At that time the Thus-Gone One had an attendant, a monk named Śrīsambhava, who lived in the vicinity of the Thus-Gone One. He regarded the Thus-Gone One’s retinue out of a wish to immerse himself in the Dharma. He never said anything disturbing, agitated, or impure to anyone, and with a sincere attitude he genuinely engendered a proper resolve. He thought, ‘Just like the thus-gone Stainless Zenith now teaches the Dharma to the fourfold retinue, in the future may I become a Dharma teacher, perfecting all the qualities of a thus-gone and become surrounded by such an entourage as this!’ The thus-gone Stainless Zenith was aware of the monk-attendant’s thoughts and emitted light. As that light struck the monk Śrīsambhava, he immediately achieved the absorption of great compassion. Due to that absorption, he became irreversible from unsurpassed and perfect awakening.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Śrīsambhava was anyone else, do not think so. In those days I was the bodhisattva Śrīsambhava. Therefore, Maudgalyāyana, bodhisattvas should cultivate skill in equilibrium.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous great roots of virtue in order to understand the origin as related to knowledge of equilibrium. I did this by thinking, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then properly teach beings how to understand the origin as related to knowledge of equilibrium?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a brahmin named Stainless Eyes. He was a great householder who was rich, affluent, wealthy, and prosperous. He had amassed many possessions, a great fortune, and many resources. He was born of pure parentage and had a wife who was likewise pure. He was untainted by the flaws of the womb and was free of all the unwholesomeness of lower castes. He had been educated by individual teachers in the instructions of the three types of knowledge related to reciting and upholding scripture, linguistics, ritual science, grammar, the Fifth including its subdivisions, the topics of the past adepts, rhetoric, the Lokāyata system, the scriptures on sacrifice, and the three types of knowledge related to the scriptures on the characteristics of great men.
EN
“At that time there had appeared in the world a thus-gone one named Freed from All Fetters; 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 beings present for the teachings of the thus-gone Freed from All Fetters lived unfathomably long lives. The thus-gone Freed from All Fetters had a following of countless thousands of hearers and innumerable bodhisattvas. To them the thus-gone Freed from All Fetters gave this Dharma teaching concerning knowledge of the origin as related to knowledge of equilibrium:
EN
“ ‘Bodhisattvas should be skilled in absorption. They should be skilled in understanding the origin as related to knowledge of equilibrium. Monks, you may wonder how bodhisattvas should become skilled in understanding the origin as related to knowledge of equilibrium. Bodhisattvas should endeavor in the dharmas that are conducive to the first concentration. What is the first concentration? And why is the first concentration referred to as equilibrium? Concerning this, bodhisattvas should understand that escape from desirous thoughts constitutes a remedy to conceptualization. Such notions of escaping desire reverse desirous thoughts and remedy them. Because one is poised in equanimity, it is known as “equilibrium.” The antidote for malicious thoughts is thinking free of malice. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for violent thoughts is non-violent thinking. Violent thoughts are undermined by non-violent thoughts. Because one is poised in equanimity within that, it is known as “equilibrium.” In that way, one rests evenly in the first concentration. The antidotes for the second concentration are thought and discernment, while the antidote for those is joy produced through absorption. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the third concentration’s joy produced through absorption is the remedy that consists of joyless bliss. Because one is poised in equanimity within that, it is known as “equilibrium.” In the fourth concentration one perceives without any pleasure or pain, which is the antidote for pleasure and pain. Because one is poised in equanimity within that, it is known as “equilibrium.”
EN
“ ‘The antidote for the sense sphere of infinite space is the perception of form and the perception of materiality. The antidote for that is equilibrium in the perception of space. The antidote for the sense sphere of infinite consciousness is the perception of space. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the sense sphere of nothing whatsoever is the perception of consciousness. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for the sense sphere of neither absence nor presence of perception is the sense sphere of nothing whatsoever. Because one is poised in equanimity within that, it is known as “equilibrium.” The antidote for equilibrium in cessation is the sense sphere of neither absence nor presence of perception. Because one is poised in equanimity within that, it is known as “equilibrium.” What is the source of that? It is intention—intention is the cause of understanding the origin as related to knowledge of equilibrium.’
EN
“At that time, living in the Thus-Gone One’s entourage was a bodhisattva named Profound Intelligence, who cooled the Thus-Gone One with a fan. He had the thought, ‘In the future may I become a thus-gone one and guide those who are lost, calm those who have not been calmed, free those who are bound, and liberate those who have not crossed over.’
EN
“The brahmin Stainless Eyes, who was similar to a sal tree, likewise had the thought, ‘In the future may I become a thus-gone one and guide those who are lost, calm those who have not been calmed, free those who are bound, and liberate those who have not crossed over.’
EN
“The thus-gone Freed from All Fetters then expressed these words to the two men who had assumed the role of bodhisattvas:
EN
“ ‘Even with all riches, one cannot adequately honor The one who sees the sorrows of beings and feels great compassion. All beings may honor the Thus-Gone One with fires lit throughout the worlds In the ten directions, and yet it will never be a sufficient honor.
EN
“ ‘All the positive qualities of a single thought of his cannot be told in words, Let alone could those qualities be exhausted. Thus wise men, who seek the Buddha’s Dharma, Should endeavor in such qualities and honor those of the Thus-Gone One.
EN
“ ‘In seeking the Buddha’s Dharma, there is no protecting the body. Training in the giving of the Guide, give again and again. The foremost of humans has trained in all things And thus have I achieved supreme awakening, the nature of the buddhas.
EN
“ ‘The children who understand how things arise Will propagate the lineage of their father, the Lord of Men. To realize the Dharma of equality is to break the fetters of Māra, Escape from the noose of Māra, and even free other beings.
EN
“ ‘Thus, those who seek awakening should give up all things. If you seek the peace of awakening, train in the way of Dharma.’
EN
“When they heard the teaching given by the Blessed One, the two bodhisattvas resolved to give up everything and both of them reached non-regression.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the brahmin called Stainless Eyes, who was similar to a sal tree, was anyone else, do not think so. Why not? Because in those days the thus-gone Kāśyapa was the great brahmin householder called Stainless Eyes. And what do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva called Profound Intelligence was anyone else, do not think so. In those days I was the bodhisattva called Profound Intelligence. Therefore, Maudgalyāyana, bodhisattvas should be skilled in equilibrium and likewise train as bodhisattvas.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created numerous roots of virtue in order to understand cessation as related to knowledge of equilibrium. I did this by thinking, ‘How can I fully awaken to unsurpassed and perfect buddhahood and then teach beings how to understand cessation as related to knowledge of equilibrium?’
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 Vanquisher of Dust Stains and Darkness. He would live to be eighty thousand years. The thus-gone, worthy, perfect buddha Vanquisher of Dust Stains and Darkness had three assemblies of hearers. The first assembly was composed of worthy ones whose defilements were exhausted … who understood equality and were free, and numbered nine hundred sixty million. The second assembly numbered nine hundred forty million, while the third assembly numbered nine hundred twenty million. He also had three assemblies of bodhisattvas, all of whom were fully immersed in the Great Vehicle, immersed in countless vehicles, fully immersed in innumerable vehicles, fully immersed in inconceivably, unfathomably many vehicles, fully immersed through their aspirations in countless pure buddha realms, … and fully immersed through their aspirations in inexpressibly many pure buddha realms. His sacred Dharma of nirvāṇa remained for eight hundred million years. During those days, a universal monarch bearing the seven treasures named Golden Banner appeared (the seven treasures being the precious wheel, and so on, up to the precious minister). He had one thousand sons, all of whom were brave, intrepid, and athletic, and who conquered all opposing forces. Throughout the entire realm there was no punishment and no threat of weapons. Instead, everyone lived according to the law. Everyone in King Golden Banner’s kingdom, which was called Victorious, was practicing the path of the ten virtues. In the buddha realm in that era there were no hell beings, no animals, no inhabitants of the realms of the Lord of Death, and no demigods. All the beings in the buddha realm at that time were engaged in the path of the ten virtues and their life span was fixed at eighty thousand years.
EN
“At the same time there was a bodhisattva named Stainless Giver. He was carrying out the trainings of a bodhisattva along with a group of eighty thousand other bodhisattvas. He delighted in venerating the relics of the Thus-Gone One, who had passed into parinirvāṇa. He venerated the Thus-Gone One’s relics for five years. During those five years, nine hundred million bodhisattvas assembled and the bodhisattva Stainless Giver told them, ‘I will now give away all my possessions. Venerable ones, whatever you may need, I will give you that. I will even give you my flesh and blood if needed—so no need to mention my other possessions.’
EN
“At that time there was a king named Stainless Moon who had great faith in that bodhisattva. He said, ‘I will offer my entire retinue of eighty thousand queens and even myself to the saṅgha. Then to ransom my queens back, I will offer to each monk dharma robes, a set of sandals, an umbrella, a water jug, clothing for their bodies, protective overhangings, mats, and all other necessities. As long as the monastic saṅgha survives, I will provide them with conducive articles such as dharma robes, alms, bedding, and medicine.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the bodhisattva Stainless Giver—who, after the Thus-Gone One had passed into parinirvāṇa, upheld his teachings and carried out the quinquennial festival—was anyone else, do not think so. In those days I was the bodhisattva known as Stainless Giver. After the Thus-Gone One had passed into parinirvāṇa, I upheld his teachings and carried out the quinquennial festival. I was the joyful servant of the monastic saṅgha, and always kept my mind in equilibrium. I dedicated all those roots of virtue, moreover, to manifesting the cessation of equilibrium. Due to those roots of virtue, I did actualize knowledge of cessation as related to knowledge of equilibrium. Therefore, Maudgalyāyana, bodhisattvas who want to actualize knowledge of cessation as related to knowledge of equilibrium should delight in venerating the Thus-Gone One. They should also train their minds to carry out service toward the saṅgha.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, I created unfathomably numerous roots of virtue in order to understand the path that leads to cessation as related to knowledge of equilibrium. I did this by thinking, ‘How can I achieve knowledge of the path that leads to cessation as related to knowledge of equilibrium, and then teach it to beings correctly?’
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a patron-king named Magnificent, who reigned over numerous regions under the single umbrella of his command. He had created roots of virtue with countless thus-gone ones in the past. He abided by the vehicle of unsurpassed and perfect buddhahood, and ruled as lord over the entire world of four continents by himself. He was free of all flaws and possessed all qualities. Once, King Magnificent thought to himself, ‘What were the achievements of the previous universal monarchs exactly? By what achievements am I ruling the kingdom? I should not go against the Dharma practice carried out by the universal monarchs. By practicing the Dharma, I must avoid falling into evil and going from being in command to the lower states. I must not let my status as king become meaningless.’ Recognizing these problems, he addressed his ministers: ‘You town leaders are all my servants. As rulers of your own domains and teachers of the Dharma lineage I ask you, by what achievements did past kings demonstrate, develop, and maintain their kingdom? How can I succeed as a king so that my kingdom does not come to an end, does not decline, and does not pass away? Please advise me on this matter.’
EN
“The ministers replied, ‘Your Highness, we do not know the answer to this. In your vicinity, Your Highness, there are sages who have superpowers, have renounced the life of a householder, are experts in the Dharma and in the treatises, and have pleasing gazes. They will know the achievements by which the past generations of kings demonstrated, developed, and maintained their rule. Request them to gather here and then ask them to describe the ancient legends of the universal monarchs. The lives of past monarchs are told in the ancient legends.’
EN
“King Magnificent listened attentively to the ministers, and then respectfully summoned to his Oceanic Palace those in the area who had renounced their previous lives as householders in the human world. All of the people of the Oceanic Palace—with its wealth, prosperity, virtues, and good harvests, teeming with people and beings—then gathered there. At that point eight hundred thousand sages—most of whom possessed the five superpowers, had gathered the roots of virtue for a long time, and wished to help beings—appeared in the presence of King Magnificent. Along with ten thousand beings, his army, and all the villagers, King Magnificent reverently welcomed them for the distance of a league. Together with the queens who were in the king’s retinue, as well as eight hundred thousand handmaidens, they went before the sages, regarding them as teachers. They bowed their heads at the sages’ feet and stayed there to converse with them. At that point, about eighty thousand people who recited the ancient legends gathered for the sake of the accomplishment of the universal monarch. King Magnificent treated them all with great respect. The sages and men who recited ancient legends explained the essence of the past accomplishments of the universal monarchs. They explained the ancient legends of how accomplished universal monarchs ruled and maintained their kingdom, and what proclamations they made. The noble accomplished monarch listened carefully to the sages and reciters of ancient legends, and proceeded to rule the kingdom accordingly. He applied a loving attitude toward all beings. He proclaimed the Dharma of the kingdom and engendered the four abodes of Brahmā. He also led all beings to engender the four abodes of Brahmā and all of them were reborn in the realm of Brahmā where they cultivated the path leading to cessation as related to knowledge of equilibrium. Due to their roots of virtue, when they died in the realm of Brahmā, King Magnificent and all the other beings fully awakened to unsurpassed and perfect buddhahood and benefitted countless beings before they all passed into parinirvāṇa—all except for the bodhisattva King Magnificent.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time King Magnificent was anyone else, do not think so. In those days I was King Magnificent. In that age I ruled a spiritual kingdom and was born in the realm of Brahmā. Now that I have fully awakened to unsurpassed and perfect buddhahood, I continue to teach the path that leads to cessation as related to the knowledge of equilibrium. I have brought multitudes of beings to pass beyond suffering within the field of nirvāṇa free from any remainder of the aggregates. Therefore, Maudgalyāyana, those bodhisattvas who want to fully awaken to unsurpassed and perfect buddhahood and teach beings should cultivate inquisitiveness.”
Sutraya