“Furthermore, Maudgalyāyana, I also created numerous roots of virtue in order to achieve knowledge of the present. Long ago in limitless cyclic existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Limitless Sight; 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. Once he was teaching on the topic of the present while surrounded and revered by a retinue numbering into the hundreds of thousands. Among those present at the time was a brahmin named Buddhimat, who was similar to a great sal tree. The brahmin Buddhimat, who was similar to a great sal tree, heard the Blessed One teach the Dharma with unlimited eloquence on the topic of the present. Moreover, upon hearing it he felt unfathomable wonder at being in the Thus-Gone One’s presence, and thought to himself, ‘It is amazing how the Thus-Gone One teaches the Dharma with such unhindered eloquence on the topic of the present. How marvelous!’ Feeling such wonder to be in the Thus-Gone One’s presence, he tossed a flower made of a precious substance toward the Thus-Gone One and made a prayer: ‘How amazing! May I fully awaken to unsurpassed and perfect buddhahood, and thereby teach the Dharma to achieve such unhindered eloquence!’ Due to the ripening of that action, he did not fall into degeneration for eight hundred million eons. Maudgalyāyana, in case you may think that at that time the householder of the brahmin caste named Buddhimat, who was similar to a great sal tree, was anyone else, do not think so. In those days the householder of the brahmin caste name Buddhimat, similar to a great sal tree, was me. Due to that root of virtue I developed unhindered wisdom with regard to the present. I also inspired many beings toward knowledge of the present, thereby creating roots of virtue that led me to accomplish knowledge of the origin as related to knowledge of the present. Moreover, I actualized knowledge of the present and then taught it genuinely, so that many other beings actualized it as well. Due to the roots of virtue that came from that, I actualized the knowledge of cessation as related to knowledge of the present.

“In order to actualize the path that leads to cessation as related to knowledge of the present, when I was training as a bodhisattva, I served and asked questions to trillions of buddhas. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Limitless Vision; 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 Limitless Vision had a community of seven billion hearers. Once, in the midst of his community of hearers, he was teaching the Dharma on the topic of the path that leads to cessation as related to knowledge of the present, explaining, ‘You should understand how the present is through this path….’

“In the audience at that time was a man of the warrior caste, who was like a great sal tree, named Viśākhamitra, who addressed the blessed thus-gone Limitless Vision, saying, ‘Please, O Blessed One, I request to hear a Dharma teaching by the Blessed One particularly on the path—the path that leads to cessation as related to knowledge of the present, which treats the various intentions and afflictions that sentient beings are involved with.’

“The blessed thus-gone Limitless Vision replied to Viśākhamitra of the warrior caste, who was like a great sal tree, ‘Viśākhamitra, for a long time you have been immersed in the profound Dharma and the way of profound practice, and serving the buddhas of the past. It is excellent that you have asked about these profound points with the intention to help numerous beings, excellent indeed. Listen well then, Viśākhamitra, and keep what I am about to say in your heart.’

Viśākhamitra of the warrior caste, who was like a great sal tree, replied to the Blessed One, ‘Of course, of course!’ and he listened attentively as the Blessed One had directed.

“The Blessed One continued, ‘Viśākhamitra, the remedy for sentient beings involved in desire toward the physical form is uncleanliness. The remedy for sentient beings involved in desire toward sounds is the principle of impermanence. The remedy for sentient beings involved in desire toward scents is emptiness. The remedy for sentient beings involved in desire toward tastes is the idea of the unpleasant. The remedy for sentient beings involved in desire toward textures is the idea of suffering. The remedy for sentient beings involved in desire toward objects of thought is the absence of identity. Viśākhamitra, here I have explained the remedies for beings no matter what they are involved with. Furthermore, Viśākhamitra, there is a path, and practice related to that path, that applies to all sentient beings, an indisputable medicine: that is to perceive all worlds with aversion. Viśākhamitra, the path on which all sentient beings have an indisputable practice, the foremost path of practice for all sentient beings, the path that leads to right abandonment, is the gateway to the liberation of absence of marks. Viśākhamitra, not mentally engaging with any marks is the path of indisputable practice for all sentient beings; it cuts away all fetters. Viśākhamitra, in order to achieve this knowledge, I served trillions of buddhas in the past. In doing so, I created roots of virtue, and due to those roots of virtue I achieved knowledge of the path that leads to cessation as related to knowledge of the present.’

“Maudgalyāyana, then Viśākhamitra of the warrior caste, who was like a great sal tree, tossed and scattered flowers made of every precious substance toward the blessed thus-gone Limitless Vision, and then prostrated his entire body to the Blessed One. Maudgalyāyana, in case you may think that at that time Viśākhamitra of the warrior caste, who was like a great sal tree, was anyone else, do not think so. In those days Viśākhamitra of the warrior caste, who was like a great sal tree, was me. Due to those roots of virtue, I truly realized the knowledge of the path that leads to cessation as related to knowledge of the present.”

The Blessed One then proceeded to utter these verses:

“Due to the roots of virtue from serving the victorious savior Who had vision of all, I perfected my knowledge of the present. Without those roots of virtue, I would never have seen everything. Due to these roots of virtue, I perfected my knowledge of the present. Since there is nothing that I do not know, I will free sentient beings’ minds from the fetters of Māra.

“Therefore, Maudgalyāyana, bodhisattvas ought to have an inquisitive disposition. Maudgalyāyana, bodhisattvas with an inquisitive disposition swiftly and completely awaken to unsurpassed and perfect buddhahood.

“Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone one named Instructor; 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. In his time, this world was sixty thousand leagues wide and perfectly square—it was exactly as wide as it was long. It was decorated with a beautifully emanated and extremely ornate checker design, covered entirely by a golden parasol, and entirely flat like the palm of a hand. In those times I was the king of the world, a devout Dharma king named Jayasena who had one thousand children. The eldest of these, named Prince Śāntamati, had served innumerable buddhas. He was familiar with all the teachings of bodhisattvas and was dedicated to emptiness. He was accepting of the profound teachings and dedicated to the vast. He did not dedicate himself to the lower teachings, and on the contrary disparaged them. His intellect was extremely refined.

“One day King Jayasena had the thought, ‘This prince is both smart and devout—I should help him fulfill his wishes.’ So he said, ‘Prince, what are your goals?’

“ ‘Father,’ he answered, ‘if you will be so kind, I would like to compare the teachings of learned mendicants and brahmins. I have doubts about the teachings, Father. If I could ask questions, I’d be able to overcome my doubts about the Dharma. I beseech you.’

“Hearing Prince Śāntamati’s words, King Jayasena proceeded to summon to his own gardens the learned mendicants and brahmins throughout the land who were suitably intelligent and who had impeccable conduct as well. Then Prince Śāntamati went to the gardens along with the learned mendicants and brahmins. All together, Prince Śāntamati staged a Dharma debate between the knowledgeable and discerning mendicants and brahmins. He first asked, ‘Noble ones, what is harmful in the world?’

“Some said, ‘Poverty is harmful in the world. Those beings afflicted with poverty are entirely dependent on something else, thinking it will bring them happiness.’ Others said, ‘Abuse is harmful in the world. Beings who are abused, wishing to be free from such abuse, are entirely dependent on something else.’ Some said, ‘To be without a voice is harmful in the world. Beings who cannot speak are entirely dependent on something else, thinking it will bring them happiness.’ Some said, ‘To lack intelligence is harmful in the world. Those who lack intelligence do whatever they can to gain intelligence, and thus are dependent on something else, thinking becoming intelligent will provide them with happiness.’ Some said, ‘Failure is harmful in the world. Beings who have not reached their goals are entirely dependent on something else, thinking it will help them overcome their lack of success.’ Others said, ‘Being apart from your loved ones is harmful in the world. Beings who are apart from their loved ones are entirely dependent on something else, thinking it will provide them with happiness.’ Some said, ‘Having no knowledge of craftsmanship is harmful in the world. Beings who lack knowledge of craftsmanship are entirely dependent on something else, thinking it will provide them with happiness.’ Some said, ‘Lawlessness is harmful in the world. If the kingdom falls into disorder, everyone associated with the king will suffer.’

“Others said, ‘Mistreating the king brings suffering, and so does mistreating the royal ministers.’ Others said, ‘Disrespecting one’s wife is harmful. Quarrels within a couple can lead to murder.’ Others said, ‘Sleeping with someone else’s wife is harmful in the world. People who have affairs with others’ wives bring about trouble, so sleeping with someone else’s wife is harmful in the world.’ Others said, ‘Discontent is harmful in the world. People who are discontent take up rods, spikes, and canes and, overcome with attachment, sneak into others’ houses to steal their wealth, causing trouble.’

“Still others said, ‘Ungratefulness is harmful in the world. People who are ungrateful have no regard for the help offered to them. They don’t think about the help they’ve received and are heedless of the help offered to them in the past. They don’t think about the benefit they received from help in the past and ruin the help they’ve been given. Consider this story I heard. A man was traveling through a forest when dark clouds formed. Lacking any protection or shelter, a bear saved him and took him into his den. There they survived on fruits and roots for seven days. Thinking the man must be suffering from the cold, the bear cradled the man in his arms. After the seven days passed and the storm cleared, they emerged from the den and the bear sent the man off. However, the man disregarded the help that was given to him and led a hunter to the bear so that it was killed. In this way ungratefulness brings suffering in the world. This shows the many different types of suffering.’

“Prince Śāntamati then addressed the whole group of learned mendicants and brahmins, saying, ‘Venerable sirs, I rejoice in hearing your descriptions of sufferings and harm. I myself recognize three things that harm the world, things that harm sentient beings and bring them suffering. What are these? The harm that comes from aging, the harm that comes from sickness, and the harm that comes from dying. These three things affect all beings living in the world, including demons and even including Brahmā. And yet, how to gain release from them I truly do not know.’

“Out of midair a voice was heard, saying, ‘a thus-gone one called Instructor has appeared in the world. He teaches a Dharma that truly transcends birth, aging, sickness, and death. Come meet him, all of you. Let’s go together before the Blessed One and ask about what is harmful in the world. Whatever the Blessed One then says you should take the meaning to heart.’

“Then Prince Śāntamati along with sixty million other beings went before the thus-gone Instructor, bowed their heads at the blessed Thus-Gone One’s feet, and then waited off to one side. There each of the sixty million beings sat cross-legged. From his place off to one side, Prince Śāntamati then sang a question to the Thus-Gone One in verse:

“ ‘Instructor of the world including the gods, Your mind immaculate, I ask of you: Which of beings’ behaviors are harmful? Please tell me this, you who see everything.

“ ‘What attachments are harmful to beings? Please tell me out of your care and altruism. If I and other beings hear the answer, We will set ourselves to become free.’

“So outstanding were the prince’s words, That when Instructor, the guide who had realized All the teachings of the Victor, heard his question, In order to help beings he replied:

“ ‘What is harmful to beings: Harmful it is to age, become sick, die, Have pain, and suffer in its many forms. Yet beings are not aware of their afflictions.

“ ‘As soon as they are born, due to previous karma, They quickly begin chasing after good or bad. Thus are they born in high or low castes. If special, they are born with an excellent appearance.

“ ‘Otherwise, they are born with a bad or good form; As a female or male, or neuter; In the brahmin, warrior, merchant, Or peasant caste; either poor or rich;

“ ‘Without any defect in their faculties Or otherwise with some disability— Any rebirth and existence is harmful. To age, become sick, and die is destructive.

“ ‘Forsaking anger leads to a beautiful form, While anger leads to a form that is ugly. Being proud leads to being mistreated; Forsaking pride leads to being respected.

“ ‘Killing beings leads to a short life, While saving lives leads to long life and longevity. Hurting beings leads to migration in the lower realms, And when human, to contract illness.

“ ‘The karma of saving lives in the human world And comforting those who are suffering direly Leads to leaving behind the state of a human And living in pleasure in the realms of the gods.

“ ‘After dying as a god, again one becomes human— Happy, healthy, and mindful. One will never experience pain in one’s life, And will be lovely for gods and humans to behold.

“ ‘If a man sleeps with another’s wife, after dying, He will leave the human realm and end up in the lower realms Where sharp thorns of metal trees Will pierce him and cause him pain.

“ ‘When the wrongdoer’s karma in hell is exhausted, And he eventually achieves a rare human life, He will have no control over his own wife, And will suffer, not understanding his karma.

“ ‘The one who restrains himself from others’ wives, Who pays no heed to others’ wives, After leaving behind this human life Will live in pleasure in the higher states.

“ ‘He will always possess the intellect of the god realms And even when back in the human realm He will be wise and find a respectful wife, And students of similar mind-set will follow him.

“ ‘Those who have no caution in their speech And respond to questions with falsehoods Will end up in the lower realms after dying As a human, and there face horrible suffering.

“ ‘They might later die there and become human again, Gaining a human life, so difficult to attain, And yet face false slander about things not true During a life of hardship in the human realm.

“ ‘Those who are careful with their words, Remain honest, and tell no lies, After dying in the human realm will travel To the splendid god realms and have pure conduct.

“ ‘Once the karma of purity and learnedness is exhausted, Their divine life will end and again they will be human. Whatever they say will be valid and true; All outcomes will be pure and never disharmonious.

“ ‘Those who speak divisively, Those who provoke discord, After losing their human life Will have pain to endure in the lower realms.

“ ‘When later they die and again becomes human, Achieving a human life so difficult to gain, They will be separated from loved ones who will not stay, Like dewdrops on the tips of blades of grass.

“ ‘If they reconcile people not getting along, After death they will live in pleasure in the higher states, Where they will be honored in the divine realms And revered by hosts of gods as beings who are wise .

“ ‘When later they die, they will return here as a human, Find an excellent spouse with a harmonious attitude, And faithful and loyal companions who do not leave them, Even when living in a bad environment.

“ ‘Those who speak harshly and tactlessly, Recklessly inflicting pain on others, After losing their life as a human Will end up in the lower realms and feel pangs of anguish.

“ ‘Once the agonies endured in the lower realms are over They will die and return to life as a human Where their mind will be constantly disturbed By hearing angry, unpleasant words.

“ ‘Those who speak kindly Make others’ minds happy. Once they die and lose their human life They will live in pleasure in blissful states.

“ ‘After such virtuous beings die in the higher realms And acquire a human body once more, They will perpetually hear beautiful speech So that their mind is forever joyful.

“ ‘Those who speak meaninglessly and inopportunely Say things that are disagreeable. After they lose their life as a human, They will end up in the lower realms to endure their suffering.

“ ‘Once their negative karma has finished ripening, They will die and return to life as a human, Where their words will seem repugnant And unwise, and will never be honored.

“ ‘Those who say meaningful, significant, And opportune things make people happy. After they lose their life as a human They will live in bliss and pleasure in the god realms.

“ ‘Once they die there they will return to human life Where the perfectly measured words of these great beings Will be as well-received As water drunk by the thirsty.

“ ‘Those who are possessed by malice Are not at peace as poisonous defects come forth. When they lose their human life, they will end up In the lower realms to face their suffering.

“ ‘Once they die in the lower realms, and the suffering They must bear there is over, they will become human, But with a horrible physical appearance, With glaring eyes they will look at others.

“ ‘Those who hold no malice for others Quell the emergence of poison-like faults. When they die and lose their life as a human, They will live in pleasure in the higher realms.

“ ‘When such wise ones’ virtue to be in the god realms Is finished, they will achieve a rare human life, Pleasing and beautiful to behold, With kind eyes as they look at others.

“ ‘Those who covet someone else’s possessions And makes others’ happiness into suffering, After losing their human life will end up In the lower realms to face suffering.

“ ‘When they die there, they will return to this human life Destitute and with little dignity, Dejected in the face of others’ taunts, Like an exhausted elephant sinking in mud.

“ ‘Those who hold no malice toward others, Who help to bring others abundant happiness, After losing their human life are reborn as a god, Attaining the ten attributes of gods:

“ ‘Longevity, fine complexion, fame, power, Form, sound, scent, taste, and texture. As the focus of rituals for gods in the Brahmā realms, The gods will supplicate and worship them.

“ ‘When they die there and return to human life, They will be dignified and resplendent with grandeur. Their splendor will be as sublime As the sun, which transcends scrutiny.

“Those who, confused about the ripening of karma, Claim things create themselves or emanate from God, Or that happiness and suffering have no cause, Or think that actions have no consequences,

“With such wrong ideas about how karma ripens Will misbehave in physical action and speech. When they lose their life as a human, they will end up In the lower realms to face degeneration and suffering.

“ ‘When they die there and return to human life, They will be dumb, dull-witted, and unintelligent. They will not understand karma as taught by the guides, And even if a thousand buddhas try to free them, they will not act.

“ ‘Those who are knowledgeable about the ripening of karma, Certain that karma is what annihilates beings, Cannot be guided by anyone except the Leader. Creating positive karma, after they die

“ ‘They will live in pleasure in the higher realms. After dwelling in the god realms, when they die there They will live in the human realm again and be worshiped, Forever honored as those who are wise.

“ ‘They will never become involved with afflictions, They will never have a negative perspective, And they will always embrace the practice of the sublime Dharma. They will teach about beings’ karma—what is bad,

“ ‘What is harmful, and what afflictions are. They will teach how to turn others around to virtue. They will teach the path to purification and the higher realms, And how to escape all the causes of birth,

Which lead to involvement in so much suffering. If they do not know how to renounce these, And yet seek to quell them so they do no harm, How can they avoid going to another karmic realm,

“ ‘Or returning from that realm again? Understand that the Buddha’s teachings are immutable, And that the consequences of actions do not just disappear. There is no doer or deed whatsoever;

“ ‘No result to be experienced is attained. Things come about because of causes— If you grasp at absence you are setting yourself up to suffer.

“ ‘The victors have transcended the past And see everything like a moon’s reflection— You should regard phenomena in essence like that. Just like a mirage is not essentially there,

“ ‘There is nothing whatsoever, whether real or unreal. Just like the contents of a dream are unreal, Or like the reflections of clouds in water are unreal, So too phenomena are insubstantial.

“ ‘Like stars in the sky above, Entities are devoid of some other concrete essence, Just like someone in the intoxication of a dream May feel pleasure, which is not there after waking.

“ ‘The whole of what was dreamed was insubstantial, And yet is recalled by the person who wakes up in the night, And seen by the person in the dream. So too are entities insubstantial.

“ ‘If someone is enraged in a dream, Being a dream, there is no real anger, And when the wise awaken, they sees no malice. So too are entities devoid of substance.

“ ‘Like those who drink wine in a dream Are aware they have become drunk from the wine, And yet there is no real wine or intoxication, So too are things unreal.

“ ‘It is just like a man who in a dream sees the face Of a woman who is lovely and adorned. He desires her while in the dream state, Yet after waking no longer sees her face.

“ ‘The woman in the dream is not there— Likewise with desire, women, and pleasures. After waking, desire, women, and pleasures Are nowhere to be seen—so too with substantial things.

“ ‘Those who are unwise and unaware Do not understand what is harmful to beings. Those who are wise regarding what is harmful to beings Do not have desire for things.

“ ‘This, O Prince, is the nature of learnedness. Always understand that things are like in a dream; Like healing from disease or being hurt, So too can all things be explained.’

“Maudgalyāyana, in case you may think that at that time Prince Śāntamati was anyone else, do not think so. In those days Prince Śāntamati was me. Therefore, Maudgalyāyana, those who seek my knowledge, who seek to liberate sentient beings from suffering, should practice to gain knowledge of the present.

“Maudgalyāyana, I persevered in understanding the present, fearlessly risking life and limb, creating the roots of virtue that come from risking life and limb. What provided the causes and conditions for accomplishing knowledge of the present, you may ask? It was the way I served and asked questions to the learned mendicants and brahmins.

“Long ago in the limitless cycle of existence, Maudgalyāyana, an amount of eons in the distant past that is even beyond countless, this very world, Endurance, was a world system known as Layers of Jewel Flowers. This very continent, Jambūdvīpa, was a great continent known as Golden Light. It was beautifully formed in a square shape, sixty thousand leagues wide and sixty thousand leagues long, perfectly proportioned and symmetrical. It was as bountiful, for instance, as the current northern continent, Kuru. The great continent Golden Light had a king named Expert Annihilation. At the same time there appeared in the world a thus-gone one named Vimalanetra who was learned regarding the causes and conditions of all phenomena. Once, King Expert Annihilation had gathered in his court a number of extremist parivrājaka practitioners, who were engaged there in a discussion regarding what the causes and conditions for accomplishing knowledge of the present were. At some point the extremist parivrājaka practitioners went before King Expert Annihilation and addressed him, saying, ‘May you be victorious, O Great King. If Your Royal Highness will permit us, we have something to ask you.’

“King Expert Annihilation replied to the extremist parivrājaka practitioners, ‘Venerable ones, please ask whatever it is you may have doubts about. If I am capable of giving an answer, I will. If I am not able, I will tell you the means by which you venerable men might come to understand the matter.’

“They proceeded: ‘Your Majesty, what are the causes and conditions for actualizing knowledge of the present?’

“The king replied, ‘This is something I cannot answer. However the thus-gone, worthy, perfect buddha Vimalanetra is now staying nearby in the Park of Flowers. There is nothing that the thus-gone Vimalanetra does not know, does not perceive, and does not realize. Ask him, and take heed of his answer.’

“The venerable men went to see the thus-gone Vimalanetra. King Expert Annihilation went as well, and bowed his head at the Blessed One’s feet and then sat off to one side. The extremist parivrājaka practitioners exchanged all sorts of pleasantries and humorous remarks with the thus-gone Vimalanetra and then sat off to one side as well. From their place off to the side, the extremist parivrājaka practitioners presented their questions to the thus-gone Vimalanetra in a song:

“ ‘What deeds lead to happiness? Please—what is the way to know the present? What leads to attaining supreme wisdom? Please answer these; no need to say more.’

“Having vanquished the afflictions, the Victor knew Minds unimpededly and possessed all-seeing vision. So, realizing their thoughts with his unhindered wisdom, The guide Vimalanetra explained:

“ ‘Look at beings with loving eyes; Feel compassion for them with the pain in their hearts, Then help others to have such loving kindness. Have equanimity toward the constituents of the afflictions.

“ ‘If you carry out such excellent deeds, You will understand causes; knowledge will dawn.’ Upon hearing such a fine explanation, They felt a boundless desire to awaken.

“ ‘The one who liberates beings, including gods, Achieves the unfolding of knowledge of the present. I who have knowledge without attachment Have freed beings from the phenomena of harm and suffering.

“ ‘If you carry out such excellent deeds, You will understand how to know the present. The one who knows the minds of beings Also understands the Victor’s path to tame the senses.’

“What do you think, Maudgalyāyana? Maudgalyāyana, in case you may think that at that time King Expert Annihilation was anyone else, do not think so. In those days King Expert Annihilation was me. Due to those roots of virtue I gained knowledge of the origin as related to knowledge of the present. Maudgalyāyana, I inquired about, came to understand well, and eventually actualized the exhaustible and changing nature of that knowledge of the present—the knowledge of the origin as related to knowledge of the present.

“Long ago in the limitless, immeasurable cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone one named One Who Makes No Promises; 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. At that time there was a brahmin named Utterly Scrutinized Conduct, who was like a great sal tree. Whatever endeavor he set himself to, he carried it out only after much scrutiny. He was also highly altruistic. One night he woke up in such an altruistic mind-set as dawn was breaking, and as soon as he did so, he heard a voice in the sky saying, ‘Anything that originates also ceases.’ When morning came and he roused himself and got out of bed, he felt distaste for his house. He did not bathe or apply lotions. He did not feel like eating breakfast, playing games, amusing himself, or enjoying anything. He just stayed by himself, unhappy and lost in thought. Eventually his parents, friends, family members, and relatives gathered around him and said, ‘Child, what is making you so unhappy, downcast, and preoccupied?’

“He replied to his parents, friends, family members, and relatives, ‘Father, Mother, this morning I awoke at the break of dawn, and heard a voice in the sky saying that it is the nature of everything that originates to come to an end. Hearing those words made me upset, as I no longer can enjoy anything that is conditioned, inferior, and transitory. Father, find me something that will not end.’

“His parents retorted, ‘Are you confused? Afraid? Frightened? Have you been harmed by a demon or a ghost? Son, there is nothing that does not come to an end. Think, for example, son, of how there is nothing that can block or overcome space. Just like that, son, there is nothing that does not come to an end.’

“The boy told his parents, ‘Father, Mother, if something is not born, it will not die. What is born will die. Something that is not born will not die. Whoever has a child, has a child that is bound to die, and yet for those who have no child, there is no child that will die. Moreover, if one’s child also has a child, that child is also bound to die. Therefore, if a child is born it must die. If a child is not born, it will not die. Everyone who has appropriated, has clinging; therefore those who do not appropriate will not suffer. Reflecting on this, I think there must be a course of action, a method by which the blemish of clinging will not come about. I conclude that the blemish of clinging consists of grasping. When grasping is absent, there is no blemish of clinging. So what can I do to take care of all sentient beings and prevent them from grasping? I conclude that sentient beings cannot stop the blemish of clinging because they are not aware of it. Thus they are marred by the blemish of clinging because they do not prevent it. I will take all sentient beings under my care and train them. Moreover, I will fully comprehend the blemish of clinging. How will I do this, you may ask? Without clinging, and without awakening, I will develop compassion for these sentient beings. I will care for beings without clinging, and I will stop producing the blemish of clinging.’

“What do you think, Maudgalyāyana? Maudgalyāyana, in case you may think that at that time the brahmin Utterly Scrutinized Conduct, who was like a great sal tree, was anyone else, do not think so. In those days the brahmin Utterly Scrutinized Conduct, who was like a great sal tree, was me. By closely scrutinizing my conduct, I soon fully awakened to unexcelled and perfect buddhahood. And in the same way, so have people of the warrior caste that are like great sal trees, householders that are like great sal trees, as well as kings, ministers, and their children. Maudgalyāyana, practicing in a similar manner, they have soon fully awakened to unexcelled and perfect buddhahood.

“Maudgalyāyana, in pursuit of unexcelled and perfect awakening, I have undergone a number of trials and deprivations. Long ago in limitless cyclic existence, Maudgalyāyana, in the distant past there was in the east a world known as Unshakeable. In that world there appeared a thus-gone, worthy, perfect buddha named King Apex of Flawless Vision; 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. Maudgalyāyana, the buddha realm of the thus-gone called King Apex of Flawless Vision was an indescribably vast trichiliocosm. The thus-gone King Apex of Flawless Vision had an inexpressibly large community of one hundred billion hearers. The chief attendant of the thus-gone King Apex of Flawless Vision was named Siṃhamati. He had been the chief attendant to the thus-gone King Apex of Flawless Vision for seventy-six quintillion years, and for that long had obeyed his every wish. He even came to be known as ‘the one who never disobeyed,’ and never did anything toward his own ambitions.

“Over the course of those seventy-six quintillion years, he requested the thus-gone King Apex of Flawless Vision to explain the knowledge of the path that leads to cessation as related to knowledge of the present. The Blessed One agreed, and so he said, ‘Please teach me the knowledge of the path that leads to cessation as related to knowledge of the present.’

“The Blessed One replied, ‘What I have myself heard about knowledge of the path leading to cessation as related to knowledge of the present, I will explain.’

“And so, aside from times they were eating, drinking, and sleeping, for seventy-six quintillion years the thus-gone King Apex of Flawless Vision taught on knowledge of the path leading to cessation as related to knowledge of the present. He said, ‘This is how to understand what is possible regarding the present. This is how to understand knowledge of the origin as related to knowledge of the present. This is how to understand knowledge of cessation as related to knowledge of the present. Similarly, this is how to understand knowledge of the origin as related to knowledge of what is impossible. This is how to understand knowledge of cessation as related to knowledge of what is impossible, and how to understand the path leading to cessation as related to knowledge of what is impossible. Furthermore, this is how to understand the present in relation to knowledge of omniscience. This is how to understand knowledge of the origin in relation to knowledge of omniscience, and knowledge of cessation in relation to omniscience regarding the present. And this is how to understand knowledge of the path leading to cessation in relation to knowledge of omniscience regarding the present.’

“What do you think, Maudgalyāyana? Maudgalyāyana, in case you may think that at that time the bodhisattva and chief attendant named Siṃhamati was anyone else, do not think so. In those days the chief attendant Siṃhamati was me. Therefore, Maudgalyāyana, those bodhisattva great beings who wish to fully awaken to unexcelled and perfect buddhahood should assiduously serve as attendants to the blessed buddhas, and at whatever cost to life and limb, not hesitate to give whatever anyone might ask of them.

“Maudgalyāyana, I remember that I once gave up a kingdom in order to gain knowledge of the path leading to cessation in relation to the present. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there lived a king named Brahmadatta who gave up everything he owned and sought the sublime teachings. Whatever any beggar asked him for, he gave without holding anything back. Once, Maudgalyāyana, King Brahmadatta went with Her Majesty the Queen and the crown prince to the dining hall. Once there, a hideous piśāca demon arrived. It sat cross-legged in midair in the middle of the dining hall where the king was sitting, and spoke to him: ‘O great lord of the land who seeks the sublime teachings, may you be victorious! I have an excellent instruction I heard from thus-gone ones in the past—if you are interested you may have it.’

“King Brahmadatta then replied to the piśāca demon, ‘O great ghost, I do want the teaching. Whatever you wish is my command!’

“The demon answered, ‘O great lord of the land, if you give me the three things most dear to you—you yourself, your wife, and your son—I will then give you this sublime teaching.’

“ ‘What will you do with us?’ asked the king.

“ ‘I will eat you, but I shall also give you a teaching.’

“King Brahmadatta then glanced to both sides, seeing his wife on his left and his dear son on his right. They told him, ‘Your Majesty, you should give us up immediately, and hear whatever teaching there is that has the capability of liberating from cyclic existence.’

“Maudgalyāyana, the piśāca demon was aware of their noble intention, and so granted them a sublime teaching in verse:

“ ‘If you seek happiness for yourself And others, do not do anything harmful. Fools who do harmful things seeking happiness Will face the consequence of each one.’

“Then King Brahmadatta thought to himself, ‘What an amazing verse of sublime teaching! I would sacrifice as many of my own bodies as there grains of sand in the Ganges for this verse. Having sacrificed that many bodies, one should seek out this verse.’ Standing up, he took his wife with his left hand and his son with his right, and told the piśāca demon:

“ ‘This verse is of immense benefit to me. Whatever pleases you, you shall enjoy it.’

“Maudgalyāyana, the form of the piśāca demon then vanished and its true form was revealed. It then spoke in verse to King Brahmadatta:

“ ‘I commend your courage in giving— You have overcome the sin of stinginess. Your gifts are accepted; May your wishes be fulfilled.’

“King Brahmadatta then asked the ghost, ‘My friend, who exactly are you?’

“He replied, ‘Friend, I am Śakra, lord of the gods. Whatever is the foremost thing you desire, Your Majesty, please ask me.’

“King Brahmadatta then said, ‘O Lord of the Gods, if you will consent to bestowing the most supreme thing of all, please grant that supreme thing which is not born, does not age, does not become sick, does not die, does not feel pain, does not lament, does not suffer, does not experience unhappiness, and is never disturbed.’

“ ‘Your Majesty,’ replied Śakra, ‘I do not possess such a thing. However, the Blessed Buddha does possess such a perfect thing. Please request some other supreme thing you desire.’

“King Brahmadatta then addressed Śakra, lord of the gods: ‘You may be lord, but yet you are powerless—all I see is a fool.’

“Śakra became dejected, disgraced like an elephant who has sunk in the mud.

“Maudgalyāyana, in case you may think that at that time the one known as King Brahmadatta was anyone else, do not think so. In those days King Brahmadatta was me. Maudgalyāyana, due to those roots of virtue I gained knowledge of the path leading to cessation as related to knowledge of the present. Thus, Maudgalyāyana, those bodhisattva great beings who want to fully awaken to unexcelled and perfect buddhahood, and who moreover wish to achieve knowledge of the path leading to cessation as related to knowledge of the present, should train in giving up all they own, and practice generosity without hesitation.”