Then Brother Subhūti, Brother Mahākātyāyana, Mahākāśyapa, and Mahā­maudgalyāyana, having heard from the Bhagavān this kind of Dharma that they had never heard before, and having heard directly from the Bhagavān the prophecy of Brother Śāriputra’s attainment of the highest, supreme enlightenment, were amazed, astonished, and overjoyed.

At that time they rose from their seats, approached the Bhagavān, uncovered one shoulder, knelt on their right knees, and with palms together in homage to the Bhagavān, looking directly at the Bhagavān, they inclined their bodies, they bowed their bodies, they bowed well, bowed perfectly.

They said to the Bhagavān, “Bhagavān, we are old, aged, and decrepit. We are esteemed to be the elders in the saṅgha of bhikṣus. We are old, infirm, and are said to have attained nirvāṇa. Bhagavān, we do not make the effort to attain unsurpassable complete enlightenment. We do not have the strength to make that effort.

“When the Bhagavān teaches the Dharma, when the Bhagavān is seated for a long time, we too are in the assembly for that Dharma teaching. Bhagavān, while we are reverentially seated there for a long time, we have pains in our limbs and other parts of our bodies, and pains in our main and secondary joints.

“Therefore, Bhagavān, although we express all the emptiness, absence of attributes, and absence of aspiration in the Dharma that the Bhagavān is teaching, we have not hoped for the display of the buddha realms, the play of bodhisattvas, or the play of tathāgatas that are in these dharmas of the Buddha. Why is that? Bhagavān, we have escaped from the three realms and we are said to have attained nirvāṇa. Also we are old and decrepit.

“Therefore, Bhagavān, even though we have taught and instructed other bodhisattvas in the highest, complete enlightenment, we ourselves, Bhagavān, have not given rise to a single wish for such a thing. Bhagavān, we were amazed and astonished to hear from the Bhagavān just now the highest, complete enlightenment being prophesied even for the śrāvakas.

“Bhagavān, today we have unexpectedly heard words from the Tathāgata of a kind that we have never heard before, which is a great gain. Bhagavān, we have obtained a great jewel; Bhagavān, we have obtained a priceless great jewel. Bhagavān, we have obtained this kind of jewel without searching for it, without seeking it, without thinking of it, and without wishing for it.

“Bhagavān, this is how it appears to us. Sugata, this is how it appears to us.

“Bhagavān, it is like the following analogy. A person leaves his father, and having left him, goes to another land. Bhagavān, for many years, for twenty, thirty, forty, until fifty years, he is gone away and has turned into a grown man. He becomes a beggar and searches for sustenance. In order to have food and clothes he travels in every direction in many other lands. His father has come to one of these other lands. The father has much property, grain, treasure, and storehouses. He has much gold, silver, jewels, pearls, beryls, conches, crystals, corals, and gold and silver plate. He has many female slaves, male slaves, workers, and hirelings. He has many elephants, horses, carriages, cattle, and sheep. He has many servants. He is a wealthy man in that great land. He has considerable revenues, interest from loans, and farming and trading businesses.

“Then, Bhagavān, the poor man, seeking food and clothes, wanders through a succession of villages, towns, market towns, districts, countries, and capitals, and at last arrives at the town where lives his father, who has much property, grain, treasure, and storehouses. The father always thinks of his son who has been missing for fifty years. yet, although he thinks of him, he says nothing of this to anyone else, but sorrows privately. He thinks to himself, ‘I have become old and decrepit. I have much property, grain, treasure, and storehouses. But I do not have even one son. When my time comes to an end, will not all of this be without an owner and be dispersed?’ In this way he thinks again and again of his son. ‘Alas! If only my son could take possession of this accumulation of wealth, I would be free of sadness.’

“Then, Bhagavān, the poor man, wandering in search of food and clothes, comes to the residence of the man who has much money, gold, property, grain, treasure, and storehouses.

“Bhagavān, the poor man’s father is at the entrance to his home, accompanied by a great assembly of brahmins, kṣatriyas, vaiśyas, and śūdras gazing upon him. He is seated in great wealth upon a lion throne with a footstool, adorned in gold and silver. He is being fanned with yak-tail whisks, there is a canopy spread above him, the ground is bestrewn with pearls and flowers, and strings of jewels are hung as decorations.

“Bhagavān, the poor man sees his father seated among such wealth at the entrance of his own residence encircled by a great crowd of householders as his attendants. As soon as he sees him he is shocked, frightened, afraid, and the hairs on his body stand on end. Terrified, he thinks, ‘I have suddenly come across this king or great minister. There is no reason for me to be here. I shall go to the street where the poor people live. There I can obtain food and clothing without any difficulty. I should not linger here. I do not want to be enslaved or seized, or encounter other kinds of harm.’

“Then, Bhagavān, the poor man, frightened and terrified by the thought of continuous suffering, does not stay there but runs far away.

“However, Bhagavān, the wealthy man, seated on the lion throne at the entrance to his residence, recognizes his son as soon as he sees him. The sight makes him happy, thrilled, overjoyed, and delighted. He thinks, ‘This is marvelous! I have seen the one who is to inherit my money, gold, property, grain, treasures, and storehouses. I have become old and aged. I have been thinking of this over and over, and he has arrived here!’

“Then, Bhagavān, that man who had been pained by longing for his son, in that very instant, that very moment, commands some people who can run quickly, ‘Friends, go and quickly bring that man to me.’

“So, Bhagavān, those men run quickly to catch the poor man.

“However, Bhagavān, the poor man then becomes frightened, terrified, and alarmed. The hairs on his body stand on end. In dismay, he yells and screams dreadful cries of distress. He cries out, ‘I have done you no wrong!’

“But those men forcibly bring back the poor man, wailing. The poor man, afraid, frightened, terrified, and alarmed, his hairs standing on end, in dismay, thinks, ‘I should not be killed!’ He faints and falls to the ground, unconscious.

“His father comes near and says to the men, ‘Don’t bring this man in this way!’ He sprinkles cold water on him and says nothing more. Why? The householder knows that the poor man aspires for something inferior, while he has a high status. He also knows that this is his son.

“At the time, Bhagavān, the householder, using a skillful method, does not at all declare, ‘This is my son!’

“Then, Bhagavān, that householder instructs another man, ‘Hey, you there, go to that poor man and say to him, “Oh, you have been freed, go wherever you want to!” ’

“That man listens to this order, goes to the poor man, and says to him, ‘Hey, you have been freed, go wherever you want to!’

“When the poor man hears those words he is amazed and astonished. He gets up from the ground, leaves that place, and goes to the street of the poor people in order to seek clothing and food.

“The householder then uses a skillful method in order to bring the poor man to himself. He employs two people of low caste and shoddy appearance and says to them, ‘Go to the man who came here, taking my instruction that he be given a daily wage to induce him to work in my home. If he asks, “What work can I do?” say to him, “You can work with the two of us clearing away the rubbish heap.” ’

“So the two men go looking for the poor man, and they perform their task. Those two men and the poor man are then employed by the wealthy man and clear away the rubbish heap in his residence. They make their home in a straw hut beside the wealthy man’s house.

“The rich man, through a round window, sees his son clearing away the rubbish, and seeing him he is again astonished. The householder then takes off his garlands and jewelry, takes off his soft, clean, beautiful clothes, puts on dirty clothes, and comes down out from his residence, holding a basket in his left hand, and with his limbs dirtied with earth.

“He greets his son from afar, and approaches him. Having approached, he says, ‘Don’t stay here, take baskets and carry the rubbish away.’ Using this method he is able to converse with his son. Then he says, ‘Oh, you should work here. You should not go elsewhere. I shall give you a greater wage. Whatever it is you need you can unhesitatingly ask me for it, whether it is the price of a bowl, the price of a water pot, the price of a cooking pot, the price of wood, the price of salt, or the price of food or clothes. I have an old cloth, sir, and if you need it ask for it and I will give to you. Oh, whatever kind of utensil it is that you need, sir, I will give it to you. You be happy! Think of me as if I were your father. Why? It is because I am older and you are younger. You have done much work for me by clearing away the rubbish heap. My, you have done this work without deceit, deception, dishonesty, pride, hypocrisy, or ingratitude. My, I have not seen you to have even one fault, such as I have perceived in other men who work. From this day on you will be like my own son born from me.’

“Then, Bhagavān, that householder calls that that poor man ‘son,’ and the poor man thinks of the householder as being his father.

“Bhagavān, the householder who longed for his son in that way has him clearing away the rubbish heaps for twenty years. After twenty years have passed, the poor man has no anxiety about coming in and out of the householder’s residence, and lives there in the straw hut.

“By that time, Bhagavān, the householder has become weaker, and he perceives that he is approaching the time of his death. He says to the poor man, ‘Oh, you, come here! I have much money, gold, property, grain, treasure, and storehouses. I have become very weak. I wish to give them to someone who will take them, who will preserve them. All this you should know. Why is that? Just as I have been the owner of this wealth, so are you. You will not waste anything of mine.’

“So, Bhagavān, the poor man in this way comes to know of that householder’s great amount of money, gold, property, grain, treasure, and storehouses. He has no desire for them. He does not ask for any of it, not even something the value of a prastha of flour. He continues to live in the straw hut, thinking the thoughts of a poor person.

“Then, Bhagavān, the householder sees that his son has developed, and is capable of preserving his wealth; he sees that his mind is refined, such that his outlook is heightened and he is distressed by his previous poor man’s way of thinking—he is disgusted by it, ashamed of it, and loathes it.

“As he is approaching the time of his death he summons the poor man and presents him to a great gathering of many kinsmen. Then he openly pronounces in the presence of the king, the ministers, the townspeople, and the citizens of the land, ‘Listen, all of you, this is my own rightful son, of such and such a town, whom I lost fifty years ago. His name is such and such. My name is such and such. In order to find him I came here from that town. This is my son. I am his father. Whatever it is that I own, all of it I bestow upon him. He has full knowledge of even the least of the possessions that I have.’

“Then, Bhagavān, the poor man, hearing at that time those words, is amazed and astonished. He thinks, ‘Suddenly I have obtained such money, gold, property, grain, treasure, and storehouses!’

“Bhagavān, in the same way we are like the Tathāgata’s sons and the Tathāgata, just like that householder, has said to us, ‘You are my sons.’

“Bhagavān, we are pained by the three sufferings. What are those three? They are the suffering of suffering, the suffering of the composite, and the suffering of change. Within saṃsāra, we have had an inferior aspiration. Therefore, Bhagavān, we have contemplated many Dharma teachings that are similar to a rubbish heap, and we have been devoted to them, intent upon them, and dedicated to them.

“Bhagavān, we have sought and requested nirvāṇa alone, just like that daily wage. Therefore, Bhagavān, we have been satisfied by the attainment of nirvāṇa. We thought that we had obtained a great deal, and were devoted to, intent upon, and dedicated to these dharmas from the Tathāgata.

“The Tathāgata knew our inferior aspiration, and therefore the Bhagavān tolerated us and did not say to us, ‘This is the Tathāgata’s treasure of wisdom, which will be yours.’

“Bhagavān, through a skillful method you have bestowed upon us our inheritance of the Tathāgata’s treasure of wisdom.

“Bhagavān, we had no desire for it. We thought, ‘We have obtained a great deal,’ meaning nirvāṇa from the Tathāgata, which is like that daily wage.

“Bhagavān, beginning with the Tathāgata’s wisdom, we have explained his whole immense Dharma teaching to the bodhisattva mahāsattvas; we have revealed, taught, and explained the Tathāgata’s wisdom, Bhagavān, but we ourselves have had no aspiration for it. Why is that? The Tathāgata, with a skillful method, knew our aspirations, and we did not know, did not understand when the Bhagavān said that we are true sons of the Tathāgata.

“The Bhagavān has made us remember our inheritance of the Tathāgata’s wisdom. Why is that? It is because we are true sons of the Tathāgata, but we have also had inferior aspiration. If the Bhagavān sees strength in our aspiration, the Bhagavān declares us to be bodhisattvas.

“The Bhagavān has given us two tasks to perform: in the presence of the bodhisattvas we are said to be those with inferior aspiration; and this, in turn, inspires them to the enlightenment of buddhahood. When the Bhagavān sees strength in our motivation then he declares this.

“In this way, Bhagavān, we say, ‘We have unexpectedly, without desiring it, obtained the jewel of omniscience that we did not long for, did not search for, did not seek for, did not think of, and did not wish for, just like the sons of the Tathāgata.’ ”

Then at that time Mahākāśyapa recited these verses:

“We are amazed and astonished And overjoyed to have heard your words. We have on this day unexpectedly Heard the pleasant speech of the Guide. {1}

“In just a moment we have obtained today A multitude of great, excellent jewels. We are all astonished to have heard That which we had not thought of nor wished for at all. {2}

“It is like when a person who is foolish And who is influenced by foolish people Abandons his father’s residence And wanders through other lands. {3}

“The father at that time is sorrowful, Knowing that his son has fled, And for no fewer than fifty years In sorrow he searches the ten directions. {4}

“Then in seeking for his son He arrives at another great city Where he establishes a residence And possesses the five sensory pleasures. {5}

“He has much money, gold, and silver; Property, grain, conch, crystal, and coral; And many elephants, horses, and foot soldiers, Cows, cattle, and also sheep. {6}

“He has revenues, interest from loans, and similarly land, Male slaves, female slaves, and a crowd of servants. He is attended to by billions of beings And is always a favorite of the king. {7}

“The citizens make the gesture of homage to him As do the villagers who live in the villages. Many merchants come to see him, And through many activities pay him service. {8}

“That man who is wealthy in that way Has become old, aged, and feeble. Continually, day and night, His thoughts are of sadness over his son. {9}

“ ‘My son, who was so foolish, Ran away fifty years ago. I possess such vast treasure as this, And I am close to the time of my death.’ {10}

“At that time, his son, the fool, Is always poor and wretched. He wanders from village to village Seeking food and also a garment. {11}

“While he is searching he sometimes Obtains something and sometimes nothing. He becomes emaciated and seeks refuge from others, His body covered by skin infections and itches. {12}

“He arrives at the city Where his father lives. While he is seeking food and clothing He eventually comes to his own father’s house. {13}

“The rich man who has great wealth Is seated on a lion throne at the entrance. He is encircled by many hundreds of people And a canopy is spread in the air above him. {14}

“All around him are his trusted people. Some are counting wealth and money, Some are writing out documents, And some are calculating interest. {15}

“When the poor man sees there This beautified residence of the householder, He thinks, ‘Where have I arrived today? This must be the home of a king or a minister. {16}

“ ‘May I do nothing wrong here Or be seized and pressed into forced labor!’ Thinking this, the man runs away, Asking where is the street of the poor people. {17}

“The rich man, sitting on his lion throne, Becomes overjoyed on seeing his son. He dispatches some messengers after him, Saying, ‘Bring me this poor man!’ {18}

“They immediately seize that man, Who faints as soon as he is seized, Thinking, ‘I am certainly about to be slain! What use are food and clothes to me now?’ {19}

“The wise, rich man sees this and thinks, ‘This unwise fool has inferior aspiration, And he will not believe, “This wealth is for me!” He will not believe, “This is my father!” ’ {20}

“He arranges there for some people, Inferior beings in ragged clothes, Crooked, one-eyed, and maimed, Saying, ‘Seek that working man! {21}

“ ‘Say that I will give him a double wage To do the work of clearing away My rotting heap of rubbish And unhealthy urine and feces.’ {22}

“The man hears those words and Comes and cleans that place. He makes his abode there In a straw hut beside that residence. {23}

“The rich man is always looking Through a round window at the man, Thinking, ‘My son, with inferior aspiration, Works at clearing away rubbish heaps.’ {24}

“He comes down, holding a basket And wearing dirty clothes. He comes up to that man and scolds him, Saying, ‘You are not working!’ {25}

“ ‘I give you double wages, I give you double oil for the feet, I give you food with salt, I also give you vegetables and cloth!’ {26}

“In that way he rebukes him at that time, And then the wise one increases their bond, Saying, ‘You do your work well here! You are truly my son, have no doubt about it.’ {27}

“Then, gradually, he brings him into the house, And for an entire twenty years He gives that man work to do, And by degrees makes the man confident. {28}

“He stores the crystal, money, and pearls There inside this residence. He keeps a count of it all And keeps all that wealth in mind. {29}

“The fool lives alone in the hut Outside of that residence. In his mind he has the thoughts of a poor person, Thinking, ‘I do not own any of this property.’ {30}

“When the rich man knows, ‘My son has In this way heightened his outlook,’ He invites a crowd of friends and kinsmen And says, ‘On this one I shall bestow all my wealth.’ {31}

“He holds a gathering of the royal family, The citizens, and many merchants. He states in the middle of that assembly, ‘This is my son, whom I lost a long time ago. {32}

“ ‘Fifty full years passed by after that, And since I saw him another twenty. I lost him in the city of such and such a name, And it was in search of him that I came here. {33}

“ ‘This man is the owner of all that I possess. I bestow it all without remainder upon him. He may use his father’s wealth And I give to him my entire family fortune.’ {34}

“That man is astonished; He thinks of his previous poverty, His inferior aspiration, and his father’s qualities: ‘Today I have obtained my family fortune and I am happy.’ {35}

“In that same way the Guide, Knowing we had inferior aspiration, Did not proclaim, ‘You will become buddhas!’ But said, ‘You, śrāvakas, are my sons!’ {36}

“The Lord of the World has said to us, ‘Kāśyapa, teach the unsurpassable path To those set upon supreme enlightenment. Through meditation on that path they will become buddhas.’ {37}

“Thus instructed by the Sugata, We teach the highest path With quintillions of causes and parables To many bodhisattvas with great strength. {38}

“The sons of the Jina, having listened to us, Meditate on the supreme path to enlightenment And immediately receive the prophecy, ‘You will become buddhas in this world.’ {39}

“In that way we work for the Guide Just like that trustworthy man, Taking care of this treasure of the Dharma And teaching it to the sons of the Jina. {40}

“Thinking with a poor man’s outlook, Though we gave to others the treasure of the Buddha And taught them the wisdom of the Jina, We did not wish for the wisdom of the Jina. {41}

“We believe we have personal nirvāṇa And have no other wisdom than that. We were never gladdened by hearing Descriptions of the realms of the buddhas. {42}

“ ‘All these dharmas are immaculate, peaceful, And devoid of cessation and birth. And there is no dharma that exists in this.’ When we contemplated that we had no faith in it. {43}

“For a long time we have had no wish For the highest wisdom of buddhahood. We never made any prayers of aspiration For the ultimate conclusion taught by the Jina. {44}

“In this body that concludes in nirvāṇa, We have meditated a long time on emptiness. We are freed from the pain of suffering in the three realms. We have carried out the teaching of the Jina. {45}

“We have never developed a longing For that which we teach to the progeny of the Jina, That Dharma that we have taught to those Who are set upon supreme enlightenment. {46}

“The self-arisen Master of the World Tolerated us, awaiting the right time. Examining our aspiration, he did not teach us The true meaning of the teachings with implied meaning. {47}

“With timely skillful method That very wealthy man Constantly trained his son who had inferior aspiration, And when he was trained bestowed his wealth upon him. {48}

“The Lord of the World has accomplished what is difficult, Through teaching with skillful methods. He has trained the sons who have inferior aspiration And, having trained them, given them this wisdom of the buddhas. {49}

“Just like the poor man who obtained wealth, We are astonished that suddenly today We have obtained in the Buddha’s teaching This principal, immaculate, chief result. {50}

“We have maintained for a long time the good conduct In the teachings of the Knower of the World And today, Lord, we have obtained the result Of that good conduct we have previously practiced. {51}

“We have practiced in the teachings of the Guide The completely pure, highest celibacy. And today we have obtained its exceptional result, Which is a vast and immaculate peace. {52}

“Today, Lord, we who are śrāvakas Will proclaim the highest enlightenment. We will teach the word enlightenment, Therefore we will be formidable śrāvakas. {53}

“Today, Lord, we who are arhats Have become worthy of receiving the offerings Of the world and its devas, māras, Brahmakāyikas, and by all beings. {54}

“Who is there who could repay you Even by striving for many millions of eons? You accomplish that which is difficult to do, The difficult deeds that are in this mortal world. {55}

“It would be difficult to repay your kindness Even with one’s hands, feet, and head; Even if one were to carry you on one’s head and shoulders For as many eons as sand grains in the Ganges; {56}

“Even if one were to give meals, food, drink, and clothes, Bedding and seats, and stainless upper robes; Even if one were to give temples constructed from sandalwood, Which are spread with sewn-together calico cloths; {57}

“Even if one were to always make offerings to the Sugata Of many different kinds of medicine when there is sickness For as many eons as there are sand grains in the Ganges— Even that would never be able to repay your kindness. {58}

“Those who have the qualities of greatness, who are unequaled, Who have great miraculous powers and are established in the strength of patience, The buddhas, those great immaculate kings, the jinas, Have patience for such fools as these. {59}

“The Lord of Dharma, the Lord of the Entire World, The Great Lord, the Lord who is the Guide of the World Teaches the Dharma to those who are involved in the characteristics of appearances, At all times adapting to them in that way. {60}

“Knowing the various states of beings, He teaches many kinds of accomplishment. Knowing their various aspirations, He teaches the Dharma through thousands of causes. {61}

“The Tathāgata, knowing the conduct Of all beings and individuals, Teaches the Dharma in various ways And reveals this highest enlightenment.” {62}