“Maudgalyāyana, in order to understand the various elements, when I was training as a bodhisattva in the past, I gathered understanding of the various elements and in doing so gained certainty in the elements that constitute remedies to the various elements of sentient beings. Then, contemplating how to teach the Dharma, I created countless roots of virtue.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Virtuous Vision, who maintained his kingdom in a righteous manner. At the same time there was also a thus-gone one named Unhindered 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, worthy, perfect buddha Unhindered Vision had a buddha realm consisting of a number of trichiliocosms equal to the amount of grains of sand in the Ganges River. In that buddha realm no sentient beings were born who had disturbed discipline, nor, for that matter, any beings with any afflictions. All those beings, who had in the past formed roots of virtue with perfect buddhas, now also formed roots of virtue in the presence of the thus-gone Unhindered Vision. The thus-gone Unhindered Vision was aware of all those beings’ thoughts, and so he proceeded to praise the thus-gone ones’ ten powers: ‘Everything that is excellent can be accomplished on the basis of the thus-gone ones’ ten powers. Thus, in order to realize them, you should be diligent even at the risk of harming your body, skin, organs, bones, stomach, flesh, and blood. If you forsake diligence, you will not achieve the thus-gone ones’ ten powers.’
EN
“All of them then applied diligence and exerted themselves toward achieving the thus-gone ones’ ten powers. Thus-Gone One Unhindered Vision led the way for all of them. The Thus-Gone One was able to bring all those countless sentient beings to the wisdom of buddhahood. He led them all to awaken to unexcelled and perfect buddhahood and total nirvāṇa. What do you think, Maudgalyāyana? In case you may think that at that time King Virtuous Vision was anyone else, do not think so. In those days I was King Virtuous Vision. Because of this, from that point onward, I was indefatigable in bringing sentient beings to maturity. How is this? When I was training as a bodhisattva, the more I brought beings to maturity, the more they passed beyond suffering. Maudgalyāyana, as inconceivable a number of beings as they were, I was able to lead them all to transcend suffering. One could not even count their number. Maudgalyāyana, applying myself to the preservation of the Buddha’s lineage, I led that amount of sentient beings to unexcelled and perfect awakening, and brought them to maturity. Therefore, Maudgalyāyana, bodhisattvas should practice for the sake of preserving the buddha lineage.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva, in order to gain knowledge of the origin as related to knowledge of the various elements, I pondered, ‘If I were to attain knowledge of the origin as related to knowledge of the various elements, how could I then benefit beings?’ With that thought in mind, I created manifold roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a blacksmith named Smart Blacksmith, who was wise, bright, prudent, and skilled in craftsmanship. In the course of his training, he learned how to work on golden statues, just as he learned extraction and came to understand value. As he developed his expertise in these matters, he became highly knowledgeable regarding the value of gold statues, so that it became common in every direction of the land for people to remark, ‘Wow, what a master blacksmith he is!’ and to laud and praise him. As he came to master supreme craftsmanship, his renown even spread to the royal palace, which provided him with wealth. The king lavished him with clothing, and everyone came to consider the craftsman a man of his word.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time Smart Blacksmith was anyone else, do not think so. In those days I was Smart Blacksmith. Therefore, Maudgalyāyana, bodhisattvas should become wise in knowledge of the origin as related to knowledge of the various elements.
EN
“Moreover, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the origin as related to knowledge of the various elements, I created manifold roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a dance teacher named Chief of All Beings. He was wise, bright, prudent, skilled, gentle, harmonious, trustworthy, and cared for and liked by many. He understood what is timely and what is untimely, he understood his mother and father, he understood himself and his retinue, he conformed to worldly ways of thinking, and he could captivate people’s minds just by speaking. He had a daughter named Heroine of Beings who had formed roots of virtue before countless thus-gone ones. She was broad-minded, and had little desire, anger, or stupidity. Her complexion was superhuman; she had a complexion like a divine being. She had utter prowess in the art of dance and was proficient in ceremony as well. Everyone was captivated just by seeing her. In that place, one time many people gathered, and an assembly was formed. Heroine of Beings, the dance instructor’s daughter, decorated herself in jewelry, stood at the center of the group, and then sang this song:
EN
“ ‘Youth passes by like a mountain stream— Just a moment, an instant, a flash and it’s gone. And yet the childish, intoxicated as they are, Have fainted and do not have the strength to move.
EN
“ ‘Youth passes by as fast as the force of a flood, Or dense yet insubstantial autumn clouds. Those bound by the fetter of a body do not last, And can’t keep a permanent state that doesn’t decline.
EN
“ ‘Just like an infant’s nanny, Foolish, senseless people delude themselves, And don’t notice they’re headed toward their death. Their minds defiled by useless things,
EN
“ ‘They are mortified by the terror of impermanence. Without any merit, death steals their lives. The wise who always apply themselves To the Victor’s teachings should not take pleasure
EN
“ ‘In the amusing relations of youth. The wise should examine in the Well-Gone One’s words How fleeting and pointless youth is. Diversion robs away your youth.
EN
“ ‘If someone is wise and sagacious He’ll contemplate how youth lacks identity. Like people searching for their own possessions, So too does pleasure seek its own possessions.
EN
“ ‘Like having a vessel that someone loaned you, In the same way youth can serve your purpose; It is like a borrowed vessel. As long as you remain in youth,
EN
“ ‘Don’t let your strength and diligence go to waste. Since your youth will be stolen away by old age, You should apply yourself to the Victor’s teachings! Those whose youth has been robbed away—
EN
“ ‘Oh, how their minds are confused and their strength declines! At this moment when you’re young, it’s not difficult To contemplate impermanence and becoming weaker. But at the moment when youth fades away,
EN
“ ‘It will no longer be easy to do so! Therefore when people still have their youth They should apply themselves to ending old age. Youth is depleted by aging.
EN
“ ‘Once old and weak, one can’t focus on the Dharma. The wise who apply the Victor’s teachings Are in pursuit of the nectar of immortality. Like a fire that goes out when doused with water,
EN
“ ‘They cut the fetters of Māra. Therefore when you are still young Apply yourself to the Well-Gone One’s teachings; Use your youth and conquer the minions of Māra.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the maiden called Heroine of Beings was anyone else, do not think so. In those days I was the dance instructor’s daughter named Heroine of Beings. Therefore, Maudgalyāyana, until the element and sense source of aging have been reduced to dust, wise people should put effort into realizing the nectar of immortality.
EN
“Furthermore, Maudgalyāyana, in order to understand cessation as related to knowledge of the various elements, I wondered to myself, ‘Which dharmas make it so that knowledge is uninterrupted?’ and with that in mind I created countless roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a thus-gone one named Irreproachable Renown. One student of his teachings, a bodhisattva named Highest Practice, took a set of commitments that he then kept unwaveringly. His commitments were as follows: ‘Until everyone in my buddha realm has become a vessel for unexcelled and perfect awakening, I will not fully awaken to unexcelled and perfect buddhahood. Until it is possible for everyone born in my buddha realm to attain nirvāṇa through the easy path of the swift superknowledges, I will not fully awaken to unexcelled and perfect buddhahood. Until every being born in my buddha realm has abandoned unwholesome phenomena and adopted wholesome phenomena, I will not fully awaken to unexcelled and perfect buddhahood. Until all beings who are to fully awaken to unexcelled and perfect buddhahood have become irreversible from unexcelled and perfect buddhahood, I will not fully awaken to unexcelled and perfect buddhahood. As long as anyone might hear the word “hell” in my buddha realm, or be reborn as an animal, or take birth in the realm of the Lord of Death, or be reborn in the class of demigods, I will not fully awaken to unexcelled and perfect buddhahood. As long as the word “suffering” can be heard in my buddha realm, I will not fully awaken to unexcelled and perfect buddhahood. Until all beings who take birth in my buddha realm are in their final rebirth, I will not fully awaken to unexcelled and perfect buddhahood. I will exclusively remain due to my prayers as a bodhisattva. These, among others, will be the qualities of my buddha realm.’
EN
“Maudgalyāyana, in case you may think that at that time the bodhisattva named Highest Practice was anyone else, do not think so. In those days I was Highest Practice. Therefore, Maudgalyāyana, bodhisattva great beings should keep a firm commitment to help sentient beings.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Candradatta who had a daughter named Innumerable. Princess Innumerable was gorgeous and had a lovely figure. She was attractive and had a fine complexion. She was fully developed and sublime. When her parents were giving her up for marriage, she begged them: ‘Father, Mother—please don’t give me up for marriage!’
EN
“Her parents replied, ‘Child, what is your wish?’
EN
“She answered, ‘Father, Mother—please do not give me up for marriage! If you ask why I say this, Father, it is because the more one acquires, the more one suffers. Those who have no possessions have no suffering. Just look, Father, at how much grief comes with being a householder. With no household the grief of being a householder would be gone. With having children come the troubles of having children. Without children the troubles of having children would be gone. With attachments come the troubles of attachments; without attachments the troubles of attachments would be gone. This is how I understand attachments: they are the source of all problems. This is how I understand the householder life: I understand it as something harmful. Father, sentient beings have interest in various elements. Those who take pleasure in cyclic existence seek out attachments. Those who take no pleasure in cyclic existence do not seek out attachments. I take no pleasure in cyclic existence; thus I do not seek out attachments. Happiness occurs when one gives up all attachments.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time Princess Innumerable was anyone else, Maudgalyāyana, do not think so. In those days I was Princess Innumerable. Therefore, Maudgalyāyana, just as with me in the past, so with bodhisattvas in the present—if they have attachments, they will suffer, while they will not suffer if they have no attachments. They should understand this principle and train in having no attachments. Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the path that leads to cessation as related to knowledge of the various elements, I came to understand perfectly the knowledge of the origin as related to the various elements. Then, wondering how I could explain it to beings, I created a multitude of different roots of virtue.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a man named Jayasena the Swordsmith, who had mastered all the fine points of his trade. He had mastered every trade with a seal and was well familiar with all of the seals of vessels. One day Jayasena the Swordsmith had the thought, ‘I hold the seal of every single trade. There is not even a single trade seal I do not possess.’
EN
“At that time there appeared in the world a thus-gone one named Infinite 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. At that time there was a benevolent god, who was an old friend of Jayasena, and who had before been his relative. Once, while in midair, this god made his physical appearance vanish, and then spoke these verses:
EN
“ ‘My friend! The perfect Buddha, foremost of humans, has appeared. He loves all beings and his name is Infinite Vision. He helps all beings and has transcended everything. He is a teacher who puts an end to questions and removes doubts.
EN
“ ‘Go before him—the Sage, who knows everything as it is— Ask what is on your mind, and put what you hear into practice. What the Teacher says is true; he has no other kind of words. So put whatever he says into practice just as you hear it.’
EN
“Jayasena the Swordsmith heard the god’s eloquent speech. After that night had passed, he began to search everywhere, asking people where the blessed thus-gone Infinite Vision was currently dwelling. He worked hard to find the Thus-Gone One; when it was not known where the Thus-Gone One was dwelling, he would ask where he might have traveled. At that point the thus-gone Infinite Vision knew the time for Jayasena the Swordsmith’s roots of virtue was ripe, and so the Thus-Gone One manifested his form, sitting cross-legged in midair, and then spoke these verses to Jayasena the Swordsmith:
EN
“ ‘The one you look for, the sublime Thus-Gone One, Guardian of the World, is here for you, and asks what you seek. I respond to questions and clear people’s doubts. So, quickly, ask what is on your mind.’
EN
“With a calm mind, he said, ‘I ask about a craft— Where in the world is there the slightest craft I do not know?’ Jayasena thus asked the radiant Buddha. Then the all-seeing guide and teacher replied:
EN
“ ‘Where there is no craft and neither any craftsman, Everything is non-arisen: this is the supreme human’s craft. Learn my craft and you will soon become a craftsman! Learning every craft, you will then benefit sentient beings.’
EN
“Then, without moving from that spot, Jayasena the Swordsmith achieved acceptance that phenomena are unborn.
EN
“Maudgalyāyana, in case you may think that at that time Jayasena the Swordsmith was anyone else, do not think so. In those days I was Jayasena the Swordsmith, and trained in the unexcelled craft. Therefore, Maudgalyāyana, bodhisattvas who wish to train in understanding the path leading to cessation as related to knowledge of the various elements should train in the non-origination of everything.”
“Maudgalyāyana, in order to understand the various elements, when I was training as a bodhisattva in the past, I gathered understanding of the various elements and in doing so gained certainty in the elements that constitute remedies to the various elements of sentient beings. Then, contemplating how to teach the Dharma, I created countless roots of virtue.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Virtuous Vision, who maintained his kingdom in a righteous manner. At the same time there was also a thus-gone one named Unhindered 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, worthy, perfect buddha Unhindered Vision had a buddha realm consisting of a number of trichiliocosms equal to the amount of grains of sand in the Ganges River. In that buddha realm no sentient beings were born who had disturbed discipline, nor, for that matter, any beings with any afflictions. All those beings, who had in the past formed roots of virtue with perfect buddhas, now also formed roots of virtue in the presence of the thus-gone Unhindered Vision. The thus-gone Unhindered Vision was aware of all those beings’ thoughts, and so he proceeded to praise the thus-gone ones’ ten powers: ‘Everything that is excellent can be accomplished on the basis of the thus-gone ones’ ten powers. Thus, in order to realize them, you should be diligent even at the risk of harming your body, skin, organs, bones, stomach, flesh, and blood. If you forsake diligence, you will not achieve the thus-gone ones’ ten powers.’
EN
“All of them then applied diligence and exerted themselves toward achieving the thus-gone ones’ ten powers. Thus-Gone One Unhindered Vision led the way for all of them. The Thus-Gone One was able to bring all those countless sentient beings to the wisdom of buddhahood. He led them all to awaken to unexcelled and perfect buddhahood and total nirvāṇa. What do you think, Maudgalyāyana? In case you may think that at that time King Virtuous Vision was anyone else, do not think so. In those days I was King Virtuous Vision. Because of this, from that point onward, I was indefatigable in bringing sentient beings to maturity. How is this? When I was training as a bodhisattva, the more I brought beings to maturity, the more they passed beyond suffering. Maudgalyāyana, as inconceivable a number of beings as they were, I was able to lead them all to transcend suffering. One could not even count their number. Maudgalyāyana, applying myself to the preservation of the Buddha’s lineage, I led that amount of sentient beings to unexcelled and perfect awakening, and brought them to maturity. Therefore, Maudgalyāyana, bodhisattvas should practice for the sake of preserving the buddha lineage.
EN
“Maudgalyāyana, when I was training in the practices of a bodhisattva, in order to gain knowledge of the origin as related to knowledge of the various elements, I pondered, ‘If I were to attain knowledge of the origin as related to knowledge of the various elements, how could I then benefit beings?’ With that thought in mind, I created manifold roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a blacksmith named Smart Blacksmith, who was wise, bright, prudent, and skilled in craftsmanship. In the course of his training, he learned how to work on golden statues, just as he learned extraction and came to understand value. As he developed his expertise in these matters, he became highly knowledgeable regarding the value of gold statues, so that it became common in every direction of the land for people to remark, ‘Wow, what a master blacksmith he is!’ and to laud and praise him. As he came to master supreme craftsmanship, his renown even spread to the royal palace, which provided him with wealth. The king lavished him with clothing, and everyone came to consider the craftsman a man of his word.
EN
“What do you think, Maudgalyāyana? In case you may think that at that time Smart Blacksmith was anyone else, do not think so. In those days I was Smart Blacksmith. Therefore, Maudgalyāyana, bodhisattvas should become wise in knowledge of the origin as related to knowledge of the various elements.
EN
“Moreover, Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the origin as related to knowledge of the various elements, I created manifold roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a dance teacher named Chief of All Beings. He was wise, bright, prudent, skilled, gentle, harmonious, trustworthy, and cared for and liked by many. He understood what is timely and what is untimely, he understood his mother and father, he understood himself and his retinue, he conformed to worldly ways of thinking, and he could captivate people’s minds just by speaking. He had a daughter named Heroine of Beings who had formed roots of virtue before countless thus-gone ones. She was broad-minded, and had little desire, anger, or stupidity. Her complexion was superhuman; she had a complexion like a divine being. She had utter prowess in the art of dance and was proficient in ceremony as well. Everyone was captivated just by seeing her. In that place, one time many people gathered, and an assembly was formed. Heroine of Beings, the dance instructor’s daughter, decorated herself in jewelry, stood at the center of the group, and then sang this song:
EN
“ ‘Youth passes by like a mountain stream— Just a moment, an instant, a flash and it’s gone. And yet the childish, intoxicated as they are, Have fainted and do not have the strength to move.
EN
“ ‘Youth passes by as fast as the force of a flood, Or dense yet insubstantial autumn clouds. Those bound by the fetter of a body do not last, And can’t keep a permanent state that doesn’t decline.
EN
“ ‘Just like an infant’s nanny, Foolish, senseless people delude themselves, And don’t notice they’re headed toward their death. Their minds defiled by useless things,
EN
“ ‘They are mortified by the terror of impermanence. Without any merit, death steals their lives. The wise who always apply themselves To the Victor’s teachings should not take pleasure
EN
“ ‘In the amusing relations of youth. The wise should examine in the Well-Gone One’s words How fleeting and pointless youth is. Diversion robs away your youth.
EN
“ ‘If someone is wise and sagacious He’ll contemplate how youth lacks identity. Like people searching for their own possessions, So too does pleasure seek its own possessions.
EN
“ ‘Like having a vessel that someone loaned you, In the same way youth can serve your purpose; It is like a borrowed vessel. As long as you remain in youth,
EN
“ ‘Don’t let your strength and diligence go to waste. Since your youth will be stolen away by old age, You should apply yourself to the Victor’s teachings! Those whose youth has been robbed away—
EN
“ ‘Oh, how their minds are confused and their strength declines! At this moment when you’re young, it’s not difficult To contemplate impermanence and becoming weaker. But at the moment when youth fades away,
EN
“ ‘It will no longer be easy to do so! Therefore when people still have their youth They should apply themselves to ending old age. Youth is depleted by aging.
EN
“ ‘Once old and weak, one can’t focus on the Dharma. The wise who apply the Victor’s teachings Are in pursuit of the nectar of immortality. Like a fire that goes out when doused with water,
EN
“ ‘They cut the fetters of Māra. Therefore when you are still young Apply yourself to the Well-Gone One’s teachings; Use your youth and conquer the minions of Māra.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time the maiden called Heroine of Beings was anyone else, do not think so. In those days I was the dance instructor’s daughter named Heroine of Beings. Therefore, Maudgalyāyana, until the element and sense source of aging have been reduced to dust, wise people should put effort into realizing the nectar of immortality.
EN
“Furthermore, Maudgalyāyana, in order to understand cessation as related to knowledge of the various elements, I wondered to myself, ‘Which dharmas make it so that knowledge is uninterrupted?’ and with that in mind I created countless roots of virtue. Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a thus-gone one named Irreproachable Renown. One student of his teachings, a bodhisattva named Highest Practice, took a set of commitments that he then kept unwaveringly. His commitments were as follows: ‘Until everyone in my buddha realm has become a vessel for unexcelled and perfect awakening, I will not fully awaken to unexcelled and perfect buddhahood. Until it is possible for everyone born in my buddha realm to attain nirvāṇa through the easy path of the swift superknowledges, I will not fully awaken to unexcelled and perfect buddhahood. Until every being born in my buddha realm has abandoned unwholesome phenomena and adopted wholesome phenomena, I will not fully awaken to unexcelled and perfect buddhahood. Until all beings who are to fully awaken to unexcelled and perfect buddhahood have become irreversible from unexcelled and perfect buddhahood, I will not fully awaken to unexcelled and perfect buddhahood. As long as anyone might hear the word “hell” in my buddha realm, or be reborn as an animal, or take birth in the realm of the Lord of Death, or be reborn in the class of demigods, I will not fully awaken to unexcelled and perfect buddhahood. As long as the word “suffering” can be heard in my buddha realm, I will not fully awaken to unexcelled and perfect buddhahood. Until all beings who take birth in my buddha realm are in their final rebirth, I will not fully awaken to unexcelled and perfect buddhahood. I will exclusively remain due to my prayers as a bodhisattva. These, among others, will be the qualities of my buddha realm.’
EN
“Maudgalyāyana, in case you may think that at that time the bodhisattva named Highest Practice was anyone else, do not think so. In those days I was Highest Practice. Therefore, Maudgalyāyana, bodhisattva great beings should keep a firm commitment to help sentient beings.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there was a king named Candradatta who had a daughter named Innumerable. Princess Innumerable was gorgeous and had a lovely figure. She was attractive and had a fine complexion. She was fully developed and sublime. When her parents were giving her up for marriage, she begged them: ‘Father, Mother—please don’t give me up for marriage!’
EN
“Her parents replied, ‘Child, what is your wish?’
EN
“She answered, ‘Father, Mother—please do not give me up for marriage! If you ask why I say this, Father, it is because the more one acquires, the more one suffers. Those who have no possessions have no suffering. Just look, Father, at how much grief comes with being a householder. With no household the grief of being a householder would be gone. With having children come the troubles of having children. Without children the troubles of having children would be gone. With attachments come the troubles of attachments; without attachments the troubles of attachments would be gone. This is how I understand attachments: they are the source of all problems. This is how I understand the householder life: I understand it as something harmful. Father, sentient beings have interest in various elements. Those who take pleasure in cyclic existence seek out attachments. Those who take no pleasure in cyclic existence do not seek out attachments. I take no pleasure in cyclic existence; thus I do not seek out attachments. Happiness occurs when one gives up all attachments.’
EN
“What do you think, Maudgalyāyana? In case you may think that at that time Princess Innumerable was anyone else, Maudgalyāyana, do not think so. In those days I was Princess Innumerable. Therefore, Maudgalyāyana, just as with me in the past, so with bodhisattvas in the present—if they have attachments, they will suffer, while they will not suffer if they have no attachments. They should understand this principle and train in having no attachments. Maudgalyāyana, when I was training in the practices of a bodhisattva in the past, in order to understand the path that leads to cessation as related to knowledge of the various elements, I came to understand perfectly the knowledge of the origin as related to the various elements. Then, wondering how I could explain it to beings, I created a multitude of different roots of virtue.
EN
“Long ago in the limitless cycle of existence, Maudgalyāyana, long before even the distant past there appeared in the world a man named Jayasena the Swordsmith, who had mastered all the fine points of his trade. He had mastered every trade with a seal and was well familiar with all of the seals of vessels. One day Jayasena the Swordsmith had the thought, ‘I hold the seal of every single trade. There is not even a single trade seal I do not possess.’
EN
“At that time there appeared in the world a thus-gone one named Infinite 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. At that time there was a benevolent god, who was an old friend of Jayasena, and who had before been his relative. Once, while in midair, this god made his physical appearance vanish, and then spoke these verses:
EN
“ ‘My friend! The perfect Buddha, foremost of humans, has appeared. He loves all beings and his name is Infinite Vision. He helps all beings and has transcended everything. He is a teacher who puts an end to questions and removes doubts.
EN
“ ‘Go before him—the Sage, who knows everything as it is— Ask what is on your mind, and put what you hear into practice. What the Teacher says is true; he has no other kind of words. So put whatever he says into practice just as you hear it.’
EN
“Jayasena the Swordsmith heard the god’s eloquent speech. After that night had passed, he began to search everywhere, asking people where the blessed thus-gone Infinite Vision was currently dwelling. He worked hard to find the Thus-Gone One; when it was not known where the Thus-Gone One was dwelling, he would ask where he might have traveled. At that point the thus-gone Infinite Vision knew the time for Jayasena the Swordsmith’s roots of virtue was ripe, and so the Thus-Gone One manifested his form, sitting cross-legged in midair, and then spoke these verses to Jayasena the Swordsmith:
EN
“ ‘The one you look for, the sublime Thus-Gone One, Guardian of the World, is here for you, and asks what you seek. I respond to questions and clear people’s doubts. So, quickly, ask what is on your mind.’
EN
“With a calm mind, he said, ‘I ask about a craft— Where in the world is there the slightest craft I do not know?’ Jayasena thus asked the radiant Buddha. Then the all-seeing guide and teacher replied:
EN
“ ‘Where there is no craft and neither any craftsman, Everything is non-arisen: this is the supreme human’s craft. Learn my craft and you will soon become a craftsman! Learning every craft, you will then benefit sentient beings.’
EN
“Then, without moving from that spot, Jayasena the Swordsmith achieved acceptance that phenomena are unborn.
EN
“Maudgalyāyana, in case you may think that at that time Jayasena the Swordsmith was anyone else, do not think so. In those days I was Jayasena the Swordsmith, and trained in the unexcelled craft. Therefore, Maudgalyāyana, bodhisattvas who wish to train in understanding the path leading to cessation as related to knowledge of the various elements should train in the non-origination of everything.”
Sutraya