“Maudgalyāyana, I also created an unfathomable amount of roots of virtue for the purpose of knowledge of what is impossible. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone named Non-Abiding Action. The thus-gone Non-Abiding Action had a gathering of sixty-eight thousand hearers. At that time there was a householder named Listening Practice, who supplied the thus-gone Non-Abiding Action with all his belongings and then made the prayer: ‘By this root of virtue, may I achieve the non-abiding Dharma.’ At the same time, he did not form any aspirations to gain any wealth thereby. Because of forming such roots of virtue, I have now fully overcome the basis for further existence, transmigration, death, or rebirth. It is due to this root of virtue that I realized knowledge of what is impossible.”
“He who rallied beings, While applying the powers of discipline and patience With a mind that did not rely on anything, Achieved knowledge of what is impossible.
“I brought countless sentient beings to knowledge of what is impossible, thereby creating roots of virtue; I then rejoiced in those roots of virtue. Due to those roots of virtue I accomplished knowledge of the origin as related to knowledge of what is impossible. Moreover, I dedicated those roots of virtue exclusively toward unexcelled and perfect awakening, and never toward manifesting aggregates. It was through those roots of virtue that I accomplished knowledge of cessation as related to knowledge of what is impossible.
“I also created countless roots of virtue toward the purpose of achieving knowledge of the path. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone named Extractor of Thorns, with a full hundred thousand hearers. At that time there was a brahmin, who was similar to a great sal tree, named Indradatta. He supplied the thus-gone Extractor of Thorns as well as his community of hearers with all their necessities for ten thousand years. Maudgalyāyana, in case you may think that at that time Indradatta, the brahmin similar to a great sal tree, was anyone else, do not think so. Because in those days I was Indradatta, the brahmin similar to a great sal tree. Therefore, Mahāmaudgalyāyana, bodhisattvas who seek knowledge of the path that leads to cessation as related to knowledge of what is impossible should create virtue, and then conscientiously dedicate it toward knowledge of the path that leads to cessation as related to knowledge of what is impossible.
“Maudgalyāyana, when the Thus-Gone One was training in the practices of a bodhisattva in the past, I made use of the higher training in discipline—applying it and training in it to a great extent. As the karma from doing so ripened, my lifespan became stable, my body came to possess the major marks of a great being, my hands became superb, and I gained the minor marks as well. In addition, I gained the knowledge of what is impossible. I caused numerous beings to uphold the application of the higher training in discipline, and then by those roots of virtue, I gained knowledge of the origin as related to knowledge of what is impossible.
“If I may extol my application of the higher training in discipline, it is due to the ripening of the karma associated with it that I gained knowledge of cessation as related to knowledge of what is impossible. I also inspired numerous multitudes of beings to genuinely apply the higher training in discipline as well. It is due to the ripening of the karma associated with that that I gained knowledge of the path that leads to cessation as related to knowledge of what is impossible. Thus I realized the state of being utterly dependable. Maudgalyāyana, I have never broken the promises I made in the past when I was in training as a bodhisattva—I followed through with my promises exactly as I made them.
“Long ago, Maudgalyāyana, long before even the distant past there was a patron-king named Śrīgarbha, who reigned over numerous regions, which were under the single umbrella of his command. He was true to his promises and never went against them. At this time there was also a brahmin named Brahmadeva, who paid a visit to King Śrīgarbha and sang to him this verse:
“ ‘Lord Śrīgarbha, you’ve become victorious, Ruling the land and seas with your virtues. Please grant me your daughter for a wife— O King, please help make my wishes bear fruit.’
“The brahmin was an ascetic, his body emaciated. He had blond hair and bared a set of revolting teeth. His eyes were like glass and looked hideous, and his hair was tied up in braids. Seeing him the king was shocked, scared, disgusted, and had goose bumps. He even fell into a state of panic, as he thought, ‘If I don’t give him my daughter, he’ll surely put a curse on me. Nonetheless, I have vowed to serve all sentient beings and shall not go against my word.’ His daughter, whose name was Janapadakalyāṇī—‘Good Lady of the Land’—was beautiful and lovely and she bore all the special features of royalty. He continued to reflect, ‘I have vowed to fulfill the wishes of all sentient beings. Yet this ascetic is too ugly for my daughter, who is so ravishing. I would not be happy if he had her for himself, and therefore I must break my vow.’ He stayed for some time pondering this, absorbed in his thoughts. Eventually his daughter came to him and spoke this verse:
“ ‘Father, consider and consider well! Please don’t refuse the brahmin’s request. Even my own parents who created me Do not have authority to do that, so please let us marry.’
“When King Śrīgarbha heard what she said, he was pleased, delighted, and overjoyed. Feeling joyful, elated, and happy, he offered his daughter Janapadakalyāṇī to the brahmin. The brahmin then took the girl with him and departed. They had a son who also took a wife and had a son, and then took ordination. The root of virtue the king created in fulfilling the brahmin’s wishes led him to be reborn like an ascetic among the gods who make use of others’ emanations. When he had reached the end of the life span of the six classes of desire realm gods, he was again born as a human and attained all of the inalienable qualities. Maudgalyāyana, at that time King Śrīgarbha was none other than me; I was King Śrīgarbha then. Due to that root of virtue I achieved knowledge of what is impossible, never to be caught again in any of the nooses of evil.
“Therefore, Maudgalyāyana, when I was involved in the trainings of a bodhisattva, I led limitless sentient beings to adopt the roots of virtue. It was due to the roots of virtue from doing so that I achieved knowledge of the origin as related to knowledge of what is impossible. Without a doubt those roots of virtue came to ripen, and when the karma came to ripen I gained realization of the knowledge of cessation as related to knowledge of what is impossible, as well as the perfect major and minor marks. When I formed such roots of virtue, I also led others to such roots of virtue, and felt limitless joy in doing so. Due to the roots of virtue from having done so, I achieved knowledge of the path leading to cessation as related to knowledge of what is impossible. With such knowledge I can accurately discern, for both myself and others, the knowledge of the path that leads to cessation as related to knowledge of what is impossible.”
“By the power of knowledge of what is impossible, Including the causes, as well as ascertaining cessation, The path, and sentient beings’ actions and thoughts, I have come to know all, both concept and discernment.”
“Maudgalyāyana, I also created an unfathomable amount of roots of virtue for the purpose of knowledge of what is impossible. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone named Non-Abiding Action. The thus-gone Non-Abiding Action had a gathering of sixty-eight thousand hearers. At that time there was a householder named Listening Practice, who supplied the thus-gone Non-Abiding Action with all his belongings and then made the prayer: ‘By this root of virtue, may I achieve the non-abiding Dharma.’ At the same time, he did not form any aspirations to gain any wealth thereby. Because of forming such roots of virtue, I have now fully overcome the basis for further existence, transmigration, death, or rebirth. It is due to this root of virtue that I realized knowledge of what is impossible.”
“He who rallied beings, While applying the powers of discipline and patience With a mind that did not rely on anything, Achieved knowledge of what is impossible.
“I brought countless sentient beings to knowledge of what is impossible, thereby creating roots of virtue; I then rejoiced in those roots of virtue. Due to those roots of virtue I accomplished knowledge of the origin as related to knowledge of what is impossible. Moreover, I dedicated those roots of virtue exclusively toward unexcelled and perfect awakening, and never toward manifesting aggregates. It was through those roots of virtue that I accomplished knowledge of cessation as related to knowledge of what is impossible.
“I also created countless roots of virtue toward the purpose of achieving knowledge of the path. Long ago in the limitless cycle of existence, Maudgalyāyana, in the distant past there appeared in the world a thus-gone named Extractor of Thorns, with a full hundred thousand hearers. At that time there was a brahmin, who was similar to a great sal tree, named Indradatta. He supplied the thus-gone Extractor of Thorns as well as his community of hearers with all their necessities for ten thousand years. Maudgalyāyana, in case you may think that at that time Indradatta, the brahmin similar to a great sal tree, was anyone else, do not think so. Because in those days I was Indradatta, the brahmin similar to a great sal tree. Therefore, Mahāmaudgalyāyana, bodhisattvas who seek knowledge of the path that leads to cessation as related to knowledge of what is impossible should create virtue, and then conscientiously dedicate it toward knowledge of the path that leads to cessation as related to knowledge of what is impossible.
“Maudgalyāyana, when the Thus-Gone One was training in the practices of a bodhisattva in the past, I made use of the higher training in discipline—applying it and training in it to a great extent. As the karma from doing so ripened, my lifespan became stable, my body came to possess the major marks of a great being, my hands became superb, and I gained the minor marks as well. In addition, I gained the knowledge of what is impossible. I caused numerous beings to uphold the application of the higher training in discipline, and then by those roots of virtue, I gained knowledge of the origin as related to knowledge of what is impossible.
“If I may extol my application of the higher training in discipline, it is due to the ripening of the karma associated with it that I gained knowledge of cessation as related to knowledge of what is impossible. I also inspired numerous multitudes of beings to genuinely apply the higher training in discipline as well. It is due to the ripening of the karma associated with that that I gained knowledge of the path that leads to cessation as related to knowledge of what is impossible. Thus I realized the state of being utterly dependable. Maudgalyāyana, I have never broken the promises I made in the past when I was in training as a bodhisattva—I followed through with my promises exactly as I made them.
“Long ago, Maudgalyāyana, long before even the distant past there was a patron-king named Śrīgarbha, who reigned over numerous regions, which were under the single umbrella of his command. He was true to his promises and never went against them. At this time there was also a brahmin named Brahmadeva, who paid a visit to King Śrīgarbha and sang to him this verse:
“ ‘Lord Śrīgarbha, you’ve become victorious, Ruling the land and seas with your virtues. Please grant me your daughter for a wife— O King, please help make my wishes bear fruit.’
“The brahmin was an ascetic, his body emaciated. He had blond hair and bared a set of revolting teeth. His eyes were like glass and looked hideous, and his hair was tied up in braids. Seeing him the king was shocked, scared, disgusted, and had goose bumps. He even fell into a state of panic, as he thought, ‘If I don’t give him my daughter, he’ll surely put a curse on me. Nonetheless, I have vowed to serve all sentient beings and shall not go against my word.’ His daughter, whose name was Janapadakalyāṇī—‘Good Lady of the Land’—was beautiful and lovely and she bore all the special features of royalty. He continued to reflect, ‘I have vowed to fulfill the wishes of all sentient beings. Yet this ascetic is too ugly for my daughter, who is so ravishing. I would not be happy if he had her for himself, and therefore I must break my vow.’ He stayed for some time pondering this, absorbed in his thoughts. Eventually his daughter came to him and spoke this verse:
“ ‘Father, consider and consider well! Please don’t refuse the brahmin’s request. Even my own parents who created me Do not have authority to do that, so please let us marry.’
“When King Śrīgarbha heard what she said, he was pleased, delighted, and overjoyed. Feeling joyful, elated, and happy, he offered his daughter Janapadakalyāṇī to the brahmin. The brahmin then took the girl with him and departed. They had a son who also took a wife and had a son, and then took ordination. The root of virtue the king created in fulfilling the brahmin’s wishes led him to be reborn like an ascetic among the gods who make use of others’ emanations. When he had reached the end of the life span of the six classes of desire realm gods, he was again born as a human and attained all of the inalienable qualities. Maudgalyāyana, at that time King Śrīgarbha was none other than me; I was King Śrīgarbha then. Due to that root of virtue I achieved knowledge of what is impossible, never to be caught again in any of the nooses of evil.
“Therefore, Maudgalyāyana, when I was involved in the trainings of a bodhisattva, I led limitless sentient beings to adopt the roots of virtue. It was due to the roots of virtue from doing so that I achieved knowledge of the origin as related to knowledge of what is impossible. Without a doubt those roots of virtue came to ripen, and when the karma came to ripen I gained realization of the knowledge of cessation as related to knowledge of what is impossible, as well as the perfect major and minor marks. When I formed such roots of virtue, I also led others to such roots of virtue, and felt limitless joy in doing so. Due to the roots of virtue from having done so, I achieved knowledge of the path leading to cessation as related to knowledge of what is impossible. With such knowledge I can accurately discern, for both myself and others, the knowledge of the path that leads to cessation as related to knowledge of what is impossible.”
“By the power of knowledge of what is impossible, Including the causes, as well as ascertaining cessation, The path, and sentient beings’ actions and thoughts, I have come to know all, both concept and discernment.”
Sutraya