“Maudgalyāyana, in the past when I was training in the practices of a bodhisattva, I created countless roots of virtue for the sake of gaining knowledge of the several elements. Long ago in limitless cyclic existence, Maudgalyāyana, long before even the distant past there was a brahmin named Bearer of Victory, who was like a great sal tree. He was wise, bright, prudent, knowledgeable, well informed, intelligent by nature, and introspective. Once, when thinking about good qualities and faults, he settled his mind in a disengaged state and began to wonder, ‘Where did the basis of faults come from? And where did the basis of good qualities come from?’ Pondering that, without anyone else’s assistance, knowledge welled up from within himself, and he concluded, ‘We become afflicted because we do nothing to counteract the various afflictions happening in the present. If we do counteract the afflictions happening in the present, we will not become afflicted. If we obstruct the wholesome qualities happening in the present, we will not foster goodness. If we foster the good qualities happening in the present, we will foster goodness.’

“As the brahmin Bearer of Victory, who was like a great sal tree, then learned to discern with precision his wholesome qualities that were occurring from his unwholesome qualities to be counteracted, he was able to foster the wholesome qualities that were occurring and reject the unwholesome qualities that were occurring. As he abandoned his unwholesome qualities and utilized the wholesome ones, he achieved absorption. He achieved such an absorption that he was able to permanently eliminate all unwholesomeness and develop wholesome qualities. He continued to practice in that way through to completion, mastery, and total assimilation, such that for eight million eons he avoided falling into misfortune.

“Maudgalyāyana, in case you may think that at that time the brahmin Bearer of Victory, who was like a great sal tree, was anyone else, do not think so. In those days I was the brahmin Bearer of Victory who was like a great sal tree. In order to counteract the causes of cyclic existence and foster the causes of nirvāṇa, in the interim period I served and asked questions to many quintillion buddhas. Due to those roots of virtue, I have now abandoned the afflictions including the links of their habitual tendencies, and achieved wisdom that is unobscured in relation to phenomena.”

Then venerable Maudgalyāyana said to the Blessed One, “Blessed One, it is amazing the way the Blessed One, without ever being discouraged, donned the great armor so well and became unsurpassedly and completely awakened for the sake of others.”

The Blessed One then replied to venerable Maudgalyāyana, “Yes, Maudgalyāyana, the thus-gone ones don this great armor to bring sentient beings caught in the current to safety. Maudgalyāyana, if you do not protect yourself, you cannot help others. This way you can help others by paying no heed to risks to life and limb.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a man named Chief Water God, who was the chief of a region of peaceful villages, cities, and towns. He was rich, wealthy, prosperous, had many resources, many possessions, was endowed with numerous assets and goods, and owned jewels, pearls, beryl stones, conch shells, crystals, coral, silver, and gold. He was also wise, bright, prudent, and compassionate; he had the wish to help all sentient beings.

“At that time the king who ruled over these peaceful towns and cities was a spiritually-minded Dharma king named Bandhumat. He was rivaled by a powerful king named Severe God who commanded a large army and, unsatisfied with the extent of his kingdom, had his mind set on invading other territories. Organizing the four divisions of his army, he advanced toward the territory of King Bandhumat to conquer it.

“At that point King Bandhumat addressed his ministers, saying, ‘O village chiefs, this King Severe God, being unsatisfied with his own kingdom, is now advancing with his troops, forces, and armies to take over mine. Please think about what we can do, O village chiefs.’

“Some responded, ‘We need to muster courage! If we are brave they can be repelled!’ Others answered, ‘We should donate our wealth to protect the kingdom. That way we can properly guard the kingdom and the kingdom can flourish!’ Others said, ‘We should leave it to the ministers and cabinet ministers. The cabinet ministers should take charge!’ Still others said, ‘We should gather our forces and use military action to defend ourselves!’

“Finally, King Bandhumat approached the city chief Water God and said to him, ‘Water God, you must know—King Severe God is dissatisfied with his own kingdom and so is now coming to conquer my land. What should be done?’

The city chief Water God then replied to King Bandhumat, ‘Your Highness, whatever I am capable of, I will do. Whatever wealth I possess, I will donate. You may try to use magical spells, but spells will not be enough to stage a defense—the army will still advance. So to succeed, you could send a messenger and offer an elephant. However, that also will not be enough to repel them—their army will still advance.’

“King Bandhumat then dispatched a messenger to the rival king to say, ‘I beg you: Let’s both just be satisfied with our own kingdoms—I with mine and you with yours. Let us form a truce—I implore you to retreat.’ Continuing, he said, ‘Your livelihood will soon be passed on to others. My friend, you should therefore understand how to sustain yourself with just one meal, with just one set of clothes, and with just one bed, and to stay with just one wife. Why is this, you may ask? The wise do not get caught up in quarrels with others, for one is not able to sustain multiple world systems. Someone may own a whole mountain of gold and yet still not be satisfied, but desire to gain even more. Please reflect on this, my friend, and be generous. Why? Because wise people should learn contentment. When acting in this agreeable manner, you will not be overtaken by those more overcome by desire. If you kill me, the kingdom will be yours, though if I kill you, the kingdom will be mine.’ Such was the letter that he sent with the messenger.

“King Bandhumat then thought, ‘There are so many worldly elements, and it is due to our attachment to the elements that we experience suffering. Whenever there is an element, there is a need for people’s material things; if there were no elements, there would be no need for people’s material things. Since taking on elements in the past, though we pursue material things, we just suffer more. Why should we suffer due to the elements? If I continue to create this, I will only continue to suffer.’ Reflecting in this way, he gave up his kingdom and took ordination. Developing in the four abodes of Brahmā, he then took rebirth in the realm of Brahmā. Maudgalyāyana, in case you may think that at that time King Bandhumat was anyone else, do not think so. In those days I was King Bandhumat. At that time I gave up the defects of the several elements. Since I still now perceive the faults of the several elements, I am free from appropriation. Therefore, Maudgalyāyana, bodhisattvas should come to see the faults of the manifold elements and go beyond attachment.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Brahmadeva who was both wise and spiritually inclined. Once he wondered, ‘What is this self that governs as the lord of humans? By which human name does the self govern as the lord?’ He then concluded, ‘It must be the eighteen elements. What is the origin and basis of these eighteen elements of human beings?’ Concerning this he concluded, ‘They are created by karma, which is itself of three types: the type born out of desire, the type born out of anger, and the type born out of ignorance. Karma born out of desire leads to the formation of the realms of five classes of beings: the hells, the animal realm, the realm of the Lord of Death, the human world, and the god realm. Karma born out of anger leads to the formation of the realms of three classes of beings: the hells, the animal realm, and the realm of the Lord of Death. Karma born out of ignorance also leads to the formation of the realms of five classes of beings: the hells, the animal realm, the realm of the Lord of Death, the human realm, and the god realm. How is this? Desire functions via five senses, while anger functions via three, and ignorance functions via five. How, exactly? Any locus of our desire is likewise a locus of ignorance. Anger is only a locus of the lower realms. Thus, they are referred to as “the several elements.”

“ ‘Presented with visible forms, my eyes are formed. Without any anger, my form element is created. Presented with consciousness, my visual consciousness is formed. Presented with pleasant words, my ear element is formed. Presented with the sounds of music, my sound element is formed. Taking joy in the sound of music, my ear consciousness element is formed. Presented with scents, my olfactory element is formed. Presented with pleasant scents, my scent element is formed. Presented with a mixture of scents, my olfactory consciousness is formed. Presented with delicious tastes, my tongue element is formed. Presented with superior tastes, my taste element is formed. Presented with a mixture of tastes, my taste consciousness is formed. As the mind is constrained, my body element is formed. Presented with soft clothing, my texture element is formed. Due to delight in that clothing, my tactile consciousness is formed. Presented with something pleasant, my mind element is formed. Presented with mental objects, my mental object element is formed. Through the endurance of cognition of mental objects, my mental consciousness element is formed. These are the causes and conditions for the eighteen elements to be formed.’

“Pondering in this way, he arrived at a correct perspective. Due to those roots of virtue, he achieved certainty beyond doubt that in every mode of rebirth, afflictions lead to karma, and karma leads to the elements. Maudgalyāyana, in case you may have any doubts or hesitations so as to think that at that time King Brahmadeva was anyone else, do not think so. In those days I was King Brahmadeva. Therefore, Maudgalyāyana, bodhisattva great beings should be knowledgeable regarding karma and afflictions, not to mention knowledgeable regarding the ways they ripen.

“Maudgalyāyana, I created limitless roots of virtue in the past when I was training in the practices of a bodhisattva in order to gain knowledge of the origin as related to knowledge of the several elements. In pursuit of unexcelled and perfect awakening, I also observed chastity and thus gave up hundreds of thousands of beautifully adorned women. This was not for some personal benefit—rather, wanting to fulfill the wishes of sentient beings, I gave up trillions of perfectly adorned women.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Bṛhaspatideva. He had magical powers as a result of karmic ripening and served as overseer of the kingdom. In that capacity, heretics were subdued and the land was free of barbarians. There were bountiful harvests, and the land filled with beings. Everyone conducted themselves virtuously, and the land was adorned with beings. There were no poisonous plants, but an abundance of ambrosial plants. The land was as flat as the palm of a hand, and filled with all kinds of tantalizing fruit trees. In this manner it was similar to the Heaven of the Thirty-Three.

“Once, King Bṛhaspatideva found himself pondering, ‘I have this vast, immaculate kingdom, excellent in every respect; indeed there are not even any beggars. All of this I have created. Now that I have been born in this human realm, I should train in the path leading to the attainment of the higher realms. I should seek out the companionship of a noble being. Moreover, I should perform an extraordinary offering ceremony.’

“He told his court chaplain, ‘O brahmin, I want to perform a suitable offering ceremony that will subdue those who oppose the Dharma, agitate spiritual adversaries, cast out the spiritual barbarians, and bring every type of material necessity. Since I wish to perform such a ceremony, please show me how.’

“The brahmin replied, ‘Your Majesty, please perform the offering ceremony accordingly. Your Majesty, as you perform this offering ceremony, keep in mind there are a variety of beings. Some are of a constitution dominated by wind, others have a nature marked by bile, and yet others are of a disposition dominated by phlegm; still others are of mixed disposition. Your Majesty, you should provide specific kinds of appropriate food to each of these groups.’

“King Bṛhaspatideva listened carefully to what his court chaplain said, and then gathered the offerings accordingly. Eight hundred thousand brahmins assembled to take part in the offering ceremony and each had his wishes fulfilled. Each had his heart’s content of vegetables, while attendants carried out the ceremonies to fulfill everyone’s wishes. The immense offerings were mostly distributed inside dishes of gold. Each brahmin was offered an appropriate dish, while the majority of the offering ceremony was arranged on a golden platform, and women carried out the distribution of gifts. A different woman distributed a gift to each brahmin, with each woman making a particular offering to each brahmin. They were allowed to accept what they liked or leave what they did not. Each enjoyed to the utmost whatever he liked and could refuse whatever he did not like. The immense offering ceremony went on for ten thousand years, and for the entirety of those ten thousand years this suitable offering ceremony ensured that no one, not even the lowliest milkmaid, got sick.

“In this way I carried out the offering ceremony out of my wish to help all sentient beings, considering them all to be worthy recipients. Maudgalyāyana, in case you may think that at that time King Bṛhaspatideva was anyone else, do not think so. In those days I was King Bṛhaspatideva. Due to those roots of virtue, I attained knowledge of the several elements, knowledge of the equality of the elements, knowledge of the several elements of all sentient beings, and freedom from disease. Therefore, Maudgalyāyana, bodhisattva great beings who wish to fully awaken to unexcelled and perfect buddhahood should adhere to knowledge of the several elements. They must discern how knowledge of the origin and knowledge of the several elements are attained based upon the causes of the elements and their origin.

“Maudgalyāyana, I fully awakened by understanding karma. I thought, ‘Based on that cause, this karma was created. And by abandoning this action, this knowledge is attained.’ Thinking in this way, I have been overwhelmed by compassion for those who dwell in realms of desire, those who dwell in realms of anger, and those who dwell in realms of ignorance, no matter which of the various afflictions affect sentient beings in their suffering. Likewise, I have explained the various afflictions that lead to afflicted states of mind and the corresponding creation of karma, as well the various elements due to which they do not come about. Whether they may be yellow, black, red, with eyes like a partridge, with eyes like a crane, tall, short, or of medium height—I have understood the karma for each correctly.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a prince named Kāruṇika. He was skillful and sought to help and bring about the welfare and happiness of all beings. Once he wondered to himself, ‘What makes these sentient beings appear in so many different colors, in so many different shapes, making so many different sounds, with their various virtues, various classes, various family lines, and various names? What are the causes and conditions that lead to this?’

“Yet, since he had no knowledge of the present, he was unable to answer. He then thought, ‘What mendicant or brahmin could explain this matter?’ In pursuit of this knowledge he sent men everywhere in the ten directions, ordering them, ‘Please go find out: in this world what mendicant, brahmin, teacher, or teacher’s son understands this matter and can eliminate my doubts about it?’

“The prince’s father, King Susthita, then told him, ‘My son, what you have in mind is inconceivable. What you have entrusted them to do is unfeasible. Son, your contemplations will merely disturb you and disturb the king as well. You will never come to a conclusion about something that is inconceivable. Why do I say this, my son? Because there are no answers to these questions. Please just enjoy the kingdom—revel in the entire world as a lord of pleasures. But give up your pursuit, my son—thinking of such meaningless things will only make you tired and disturbed!’

“Prince Kāruṇika then addressed King Susthita, saying, ‘Your Majesty, please do not let the dense darkness remain that way! The subjects in your land include people of lovely color, ugly color, and some that are perfect in every regard. They include beautiful people and ugly ones, people of high class and low class, rich people and poor people, foolish people and clever ones, people who know a variety of trades, those who have a craft and those who are learning one, people who are poor at first but later become rich through effort, and people who are ill and then recover from their illness. Your Majesty, it should be understood in this way and in this manner. If these things have causes, I do not know them. Your Majesty, my lack of knowledge of something does not mean that it does not exist. There are many trades I do not know, and what I do understand is not always known to those of other trades. Such knowledge does exist, Your Highness, and yet I do not possess it. Therefore, I am asking my questions to wise and well-respected mendicants and brahmins, to those whose insight is well respected.’

“King Susthita then replied to Prince Kāruṇika, ‘My son, by all means, go ahead and ask your questions to those mendicants and brahmins whose wisdom is well respected and whose insight is well respected.’

“At that time there lived in the world a thus-gone, worthy, perfect buddha named Jyotiṣprabhā; 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, Prince Kāruṇika heard a voice in the sky saying, ‘The thus-gone called Jyotiṣprabhā is living in the world and will answer your questions!’ So when the night was over, Prince Kāruṇika went before King Susthita and told him, ‘Your Majesty, you should know this: Your Majesty, last night while I was sleeping, I heard a voice in the sky saying, “The thus-gone called Jyotiṣprabhā is living in the world and will answer your questions!” ’

“King Susthita then replied to Prince Kāruṇika, ‘My son, where does this thus-gone one named Jyotiṣprabhā live?’ At that moment the thus-gone Jyotiṣprabhā was aware of what King Susthita was thinking and wondering. Manifesting the miraculous powers he had, he miraculously illuminated the entire eastern region. Prince Kāruṇika and King Susthita then beheld the Blessed One, the thus-gone, worthy, perfect buddha Jyotiṣprabhā, and due to the light, they could also see his entire buddha realm. They felt faith in the blessed thus-gone Jyotiṣprabhā. With such faith in their hearts, Prince Kāruṇika went before the thus-gone Jyotiṣprabhā along with six hundred thousand other beings. Paying great reverence to the thus-gone Jyotiṣprabhā, they sat off to one side. Sitting off to one side, Prince Kāruṇika then sang his questions to the Blessed One in song:

“ ‘Peerless Teacher, guardian of beings, I ask you who are skilled in healing, Please explain, O Guide, why do different beings Have such a variety of elements and traits?

“ ‘Please explain, Great Sage and Guide, Why is there such a variety— The abundance of different colors, shapes, and castes, Births, classes, sounds, and names?

“ ‘The abundance of colors, shapes, castes, Births, classes, and sounds All appear from the knowledge of omniscient wisdom. There are also other qualities that I have not spoken of.

“ ‘Still, all of these appear to the omniscient mind. So how does a bodhisattva arouse The resolve to awaken and achieve all the powers?’

“Aware of what Prince Kāruṇika had in mind, the thus-gone, worthy, perfect buddha Jyotiṣprabhā smiled. Noticing the smile, Prince Kāruṇika prayed, ‘May I attain buddhahood!’ and then asked the Thus-Gone One in verse:

“ ‘Guardian whose smile benefits the world, Please grant me prophecy So that anyone who hears it Will become a peerless self-arisen one.

“ ‘Lord of men, looking at your retinue Of divine beings, lions among men, Supreme among men, please speak and dispel my doubts, That they may receive prophesies.’

“Then the thus-gone named Jyotiṣprabhā bestowed prophesies in the presence of King Susthita and the entire retinue of six hundred thousand beings.

“Maudgalyāyana, in case you may have any doubts or reservations, thinking that at that time Prince Kāruṇika was anyone else, do not think so. In those days I was Prince Kāruṇika. For this reason, Maudgalyāyana, bodhisattvas should gain knowledge of all treatises. Maudgalyāyana, bodhisattvas who are knowledgeable about all treatises enter into the state of omniscience. Why is this, Maudgalyāyana? It is because making a composition about omniscient wisdom means to be knowledgeable about all treatises. Maudgalyāyana, bodhisattvas who are knowledgeable about all treatises come to take on the disposition of the authors of those treatises. By this identity they teach the treatises. You should know that in this regard the Thus-Gone One’s knowledge of the path that leads to cessation as related to knowledge of the several elements refers to omniscience. Why is this? Afflictions can be inferred from the presence of karma. Due to these afflictions further karma is formed. Mind can be inferred from the presence of the afflictions. Due to the presence of involvement in afflictions, one can infer the presence of mind that is attached, angry, or deluded. Based on the presence of mind one can infer the presence of the person. In this way the Thus-Gone One declares sentient beings’ transmigrations. For instance, ‘Because of creating this karma, this individual will transmigrate as a hell being.’ Or, ‘Because of creating this karma, this individual will transmigrate to be born as an animal.’ Or, ‘Because of creating this karma, this individual will transmigrate to the realm of the Lord of Death.’ Or, ‘Because of creating this karma, this individual will transmigrate into the class of demigods.’ Or, ‘Because of creating this karma, this individual will transmigrate as a human.’ Or, ‘Because of creating this karma, this individual will transmigrate to the higher realms.’ Or, ‘Because of creating this karma, this individual will transmigrate to nirvāṇa.’

“Consider this analogy: An artist or their skilled apprentice may clean a plank of wood or wipe a wall thoroughly and then apply paint to it; having properly done so, whatever form he or she then wishes to paint can then manifest. It is due to inference based on such actions that the artist becomes known as a skilled artist. Similarly, Maudgalyāyana, afflictions can be deduced based on the presence of karma; and in the same manner, a certain karma will be created due to the presence of an affliction. It may arise from desire, from anger, from ignorance, from desire and anger, from desire and ignorance, from anger and desire, from anger and ignorance, from ignorance and desire, or from ignorance and anger—in any case the presence of an affliction can be deduced based on the presence of karma, just as the individual can be deduced based on the presence of an affliction.

“Thus, you should understand that a person appears based on the formation of karma in this way: ‘This individual must be a hell being, dwelling among hell beings. This other individual must be an animal, living in the animal realm. This other individual must be a being in the realm of the Lord of Death, dwelling in the realm of the Lord of Death. This other individual must be a demigod, dwelling in the demigod realms. This other individual must be a human, dwelling in the realm of humans. This other individual must be a god, dwelling in the god realms. This other individual must have attained nirvāṇa, and dwells in nirvāṇa.’

“In this way, from the presence of karma, afflictions are inferred; from the presence of afflictions, individuals are inferred; from individuals, transmigrations are inferred; from transmigrations, types of ripening are inferred; from the presence of types of ripening, cyclic existence is inferred; from the presence of cyclic existence, the suffering of cyclic existence is inferred; and from the presence of the suffering of cyclic existence, karma and afflictions are inferred. When suffering and the afflictions come to an end, there is freedom. When afflictions come to an end, karma comes to an end. When karma comes to an end, there is no formation. When there is no formation, that is nirvāṇa. What leads to nirvāṇa, you may ask? Nirvāṇa is the transcendence of this very suffering, just as rubbing sticks together sets them ablaze, yet the fire dies when the wood runs out. There is no other fire than that—when the wood is finished the fire dies. In the same way, when karma and afflictions come to an end, one transcends suffering. There is no other suffering than that—that is the transcendence of suffering. Nirvāṇa happens when karma and afflictions come to an end.

“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a thus-gone, worthy, perfect buddha named Master of the Three Realms; 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 the buddha realm of the thus-gone Master of the Three Realms there was a brahmin, who was similar to a sal tree, named Moon Eyebrows. He was a chanter and mantra holder, and had mastered the threefold knowledge, as well as grammar and ritual sciences, including history, rhetoric, the scriptures of the Lokāyata, and the scriptures on ritual offerings. He was born into the lineage of those with the characteristics of a great being.

“He was not satisfied with his teacher’s instructions or the threefold knowledge and so sought out virtuous teachings. He had mastered all the knowledge shared by all brahmins, had mastered the scriptures of the Lokāyata, had mastered all the scriptures on medicine, had mastered all the scriptures on characteristics, and had mastered all the scriptures on magic, thus becoming confident in the scriptures on optical illusions, visual tricks, illusions of Vemacitra, illusions of destruction, illusions of skeletons, illusions of Saṃvara, children’s tricks, vidyādharas’ tricks, the miraculous tricks of non-Buddhist orders, and countless other types of tricks. The brahmin Moon Eyebrows, who was similar to a sal tree, heard that there had appeared in the world a thus-gone named Master of the Three Realms—who 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, a worthy one, a perfect buddha—and moreover that there was nothing at all he had not understood, seen, realized, or actualized. He thought, ‘Any great being who comes to possess the thirty-two marks of a great being other than by my mantra teachings must be one of two types, and could not be anything else. If he is a house dweller, he will become a universal emperor, ruling as lord over the four continents. As a spiritually inclined Dharma king, he will possess the seven treasures. The seven treasures are the precious wheel, the precious elephant, the precious horse, the precious jewel, the precious queen, the precious steward, and the precious minister. He will have a full thousand children. He will be brave and courageous and have a body endowed with extraordinary features with which he will conquer opposing forces. Without any coercion by weapons, his Dharma will extend everywhere throughout the earth.

“ ‘If, on the other hand, he shaves his hair and beard, dons the saffron robes, and devotedly leaves his home to become a homeless renunciant, he will become a thus-gone, worthy, perfect buddha, learned and venerable, a well-gone one, a knower of the world, a steersman who guides beings, unexcelled, a teacher of gods and humans, a buddha, a blessed one. I must examine whether this blessed thus-gone named Master of the Three Realms possesses the thirty-two marks of a great being or not. If I see that he does possess the thirty-two marks of a great being, I will know that he is to be regarded as a thus-gone.’

“With that the brahmin Moon Eyebrows, who was similar to a sal tree, paid a visit to the blessed thus-gone Master of the Three Realms along with sixty other great brahmin householders. After exchanging pleasantries with Thus-Gone One Master of the Three Realms, they sat off to one side. Sitting to the side, the brahmin Moon Eyebrows, who was similar to a sal tree, wondered about the blessed thus-gone Master of the Three Realms’ thirty-two marks of a great being. Then he saw that the blessed thus-gone Master of the Three Realms indeed had the thirty-two marks of a great being. Moon Eyebrows wondered, however, about two of blessed thus-gone Master of the Three Realms’ marks of a great being in particular: he had doubts about whether his genitals were concealed in a sheath and whether his tongue was long.

“The blessed thus-gone Master of the Three Realms was aware of the brahmin Moon Eyebrows’ thoughts, and so he extended his tongue from his mouth to lick both his cheeks entirely from eye to ear before licking his ear lobes. Witnessing such signs, exactly as they ought to appear, the great brahmin householder also saw that the Thus-Gone One’s genitals were indeed concealed in a sheath. Thus, he no longer had any reservations about the Thus-Gone One’s thirty-two marks of a great being. Without any doubts, he stood up from his seat and knelt on his right knee. Joining his palms, he bowed toward the thus-gone Master of the Three Realms. Bowing to his feet, he kissed them, and then raised them up. He then said, ‘Blessed One, I am the brahmin Moon Eyebrows, who is similar to a sal tree. Blessed One, I am the brahmin Moon Eyebrows, who is similar to a sal tree,’ repeating his name and family line three times. He then formed the thought, ‘May I become a thus-gone, worthy, perfect buddha in the future, and then guide those who have not been guided, liberate those who have not been liberated, pacify those who have not been pacified, free those who have not crossed, revitalize those who have not been revitalized, bring those who have not reached nirvāṇa to nirvāṇa, and become a guide of the whole world including the gods.’

“The thus-gone Master of the Three Realms was aware of the great brahmin householder Moon Eyebrows’ thoughts, and so he smiled. It is the nature of things that when blessed ones smile, light rays of a myriad colors emerge from their mouth. The light now circled the thus-gone Master of the Three Realms three times before vanishing into the crown of his head. At that time the thus-gone’s chief attendant was the monk Śāntendra. He now stood up from his seat and draped his shawl over one shoulder. Joining his palms, he bowed toward the blessed thus-gone Master of the Three Realms and supplicated in verse:

“ ‘Brave guide, you would not smile for no reason— Great elephant, please tell me why you smiled; Guide who illuminates the world, please say why you smiled. When I hear it, your son will be pleased and delighted,

“ ‘Become diligent and achieve the qualities of buddhahood, Vanquish demons and purify the great path, Gain conviction in the teachings of the guide, the Buddha, And lose all doubt about the qualities of the guide, the Buddha.

“ ‘Whatever this child of the Buddha strives in will be meaningful, And I will be fearless and dauntless in my training.’

“The thus-gone Master of the Three Realms then replied to his chief attendant in verse as well:

“ ‘As you say, I do not smile for no reason. Aware of my child’s thoughts and to help the world, The Guide smiled to benefit the world and beings.

“ ‘The wise and brave brahmin named Moon Eyebrows Venerated me and gained faith in the teachings. For six hundred million eons he will not go astray, And then as a human he will become an awakened being.

“ ‘Known as “World Illuminator,” he will be kind to beings. He will live to be eight hundred million years, And his retinue of hearers will number seven hundred million. He will remain as the supreme human for nine hundred million years.

“ ‘Eighty assemblies of hearers will manifest— Boundless assemblies of great renown. His wise, sublime teachings that transcend suffering will remain For eight hundred thousand years, employed by gods and humans.’

“What do you think, Maudgalyāyana? In case you may think that at that time the brahmin Moon Eyebrows, who was similar to a sal tree, was anyone else, Maudgalyāyana, do not think so. In those days I was the great brahmin householder Moon Eyebrows. Therefore, Maudgalyāyana, bodhisattvas should have their minds full of faith, become learned in every scripture, and exert themselves diligently.”