1 （一）初大本经

The ultimate truth is beyond words, and the sages are enlightened through silence. The profound meaning cannot be transmitted without words, and this is why Śākyamuni taught. Therefore, when the Tathāgata appeared in the world, he gave three great teachings: Regarding body and speech, he prevented them with precepts and rules; To clarify good and evil, he guided with sūtras; To expound the subtle and profound, he distinguished with dharmas. Thus, the creation of the Tripiṭaka is based on different responses. If we unite them, they have the same ultimate. Then the different paths have the same destination.

Precepts and rules are the Vinaya Piṭaka, with four parts and ten recitations. Dharmas are the Abhidharma Piṭaka, with four parts and five recitations. Sūtras are the four Āgama Piṭaka: the Ekottara Āgama has four parts and eight recitations, the Madhyama Āgama has four parts and five recitations, the Saṃyuktāgama has four parts and ten recitations, and the Dīrghāgama has four parts and four recitations. These thirty sūtras together form one collection.

Āgama means "returning to the Dharma." Returning to the Dharma means it is the vast repository of all good, the forest garden of total retention. As a canon, it is vast, extensive, and rich, and the more it is wrapped, the more it expands. It clearly explains the traces of blessings and misfortunes, the wise and the foolish, analyzes the origins of the true and the false, the different and the same, records the numbers of success and failure in the past and present, and the categories of the two instruments and all things. The Way is not without it, the Dharma is not without it. It is like the great ocean, to which all rivers return. Therefore, it is named "returning to the Dharma." It opens up the path of cultivation and records the distant. Therefore, it is named "long." Those who play with this canon suddenly awaken from long-lasting confusion. The true and the false are difficult to distinguish, but it is as clear as day and night; the retribution and response are obscure, but it illuminates like a reflection; the kalpas are distant, but it is as close as morning and evening; the six directions are vast, but it appears like before one's eyes. This can be said to illuminate great brightness in the dark room, to bestow the five eyes on the blind, without peeking through windows, yet wisdom is all-pervasive.

The Heavenly King of the Great Qin Dynasty, having cleansed and examined the profound, his lofty style is unique. He peacefully nurtures wisdom, saving both the world and the Dharma. He is always afraid that the subtle teachings will be obscured in different customs. He appointed Yao Shuang, the Right General, the Chief of the Imperial Secretariat, and the Duke of Jin, who is honest, gentle, profound in mind, and outstanding, to respect the great Dharma and have a wonderful natural understanding. The emperor especially kept him in mind and entrusted him with Dharma affairs. In the twelfth year of Hongshi, in the year of Shangzhang Yanmao, he invited the Kashmiri Tripiṭaka Master Buddhayaśas to translate one part of the Vinaya Piṭaka, totaling forty-five fascicles, which was completed in the fourteenth year. In the fifteenth year, in the year of Zhaoyang Chifenruo, he completed the translation of this Long Āgama. The Liangzhou monk Fotudeng translated it, and the Qin state Daoist Daohang took notes. At that time, famous and distinguished monks from the capital and summer were gathered to collate and determine it in the palace. Respectfully receiving the Dharma words, they respectfully received them without error. They removed the flowery and upheld the simple, focusing on the holy intention. I, being fortunate to have participated in the listening sessions, although without the merit of assisting goodness, was present at the end of the personal reception. Therefore, I briefly recorded the events of the time to show to the wise of the future.

Thus have I heard:

At one time, the Buddha was at Jetavana Anāthapiṇḍada-ārāma in Śrāvastī, together with a great assembly of 1,250 bhikṣus.

At that time, after begging for alms, the bhikṣus gathered in the Flower Grove Hall and discussed among themselves: "Virtuous bhikṣus! Only the unsurpassed Honored One is most extraordinary, with divine powers reaching far and wide, and great majestic power. He knows the past countless buddhas who have entered parinirvāṇa, severed all afflictions, and eliminated disputes. He also knows the number of eons of those buddhas, their names, surnames, the clans they were born into, their food and drink, the length of their lifespans, and the suffering and happiness they experienced. He also knows that those buddhas had such precepts, such Dharma, such wisdom, such understanding, and such abodes. How is it, virtuous ones? Does the Tathāgata skillfully discern the nature of phenomena and know these things, or does he know these things because the devas come and tell him?"

At that time, the World-Honored One was in a secluded place. With his pure divine ear, he heard the discussion among the bhikṣus. He then rose from his seat, went to the Flower Grove Hall, and took his seat.

At that time, the World-Honored One, knowing this, deliberately asked, "Bhikṣus! What were you discussing when you gathered here?" The bhikṣus then fully answered with the matter.

At that time, the World-Honored One told the bhikṣus, "Excellent! Excellent! You have left home to cultivate the path with equal faith. There are two kinds of practices for you: one is the discussion of the Dharma by the sages, and the other is the silence of the sages. Your discussion is indeed appropriate in this way. The Tathāgata's supernatural powers and majestic power are vast. He knows the affairs of countless past kalpas because he is able to understand the nature of the Dharma well, and also because the devas come to tell him." The Buddha then spoke a verse:

The bhikṣus gathered in the Dharma hall, discussing the teachings of the
sages. The Tathāgata, dwelling in a quiet room, heard it all with
his divine ear. The Buddha's sun shines universally, discerning the meaning of
the Dharma realm. He also knows the past events, the parinirvāṇa of
the three Buddhas. The names, surnames, and clans, and the divisions of
birth, he knows them all. Wherever they are, his pure eyes record
them all. The devas with great majestic power, of very dignified appearance
also come to inform me of the parinirvāṇa of the three Buddhas
They record the birth, names, and surnames, and he knows them all
with the sound of a sorrowful crane. The unsurpassed Honored One of
gods and humans records the past Buddhas.

He further told the bhikṣus, "Do you wish to hear the Tathāgata's knowledge of past lives, knowing the causes and conditions of the past Buddhas? I shall explain it."

At that time, the bhikṣus said, "World-Honored One! Now is the right time. We wish to hear it. Excellent! World-Honored One! Please explain it at the right time. We shall uphold it."

The Buddha told the bhikṣus, "Listen carefully! Listen carefully! Consider it well, and I shall explain it to you." At that time, the bhikṣus accepted the teaching and listened.

The Buddha told the bhikṣus, "In the past, ninety-one eons ago, there was a Buddha named Vipaśyin Tathāgata, Arhat, who appeared in the world. Furthermore, bhikṣus! Thirty-one eons ago, there was a Buddha named Śikhin Tathāgata, Arhat, who appeared in the world. Furthermore, bhikṣus! In those thirty-one eons, there was a Buddha named Viśvabhū Tathāgata, Arhat, who appeared in the world. Furthermore, bhikṣus! In this Bhadrakalpa, there was a Buddha named Krakucchanda, also named Konākamuni, also named Kāśyapa. I have now also attained supreme perfect enlightenment in this Bhadrakalpa." The Buddha then spoke a verse:

Ninety-one eons ago, there was a Buddha named Vipaśyin
Tathāgata; Next, thirty-one eons ago, there was a Buddha
named Śikhin Tathāgata; In that very eon, the Tathāgata
Viśvabhū appeared in the world. Now, in this Bhadrakalpa
for countless nayutas of years, There were four great
sages who appeared out of compassion for sentient beings:
Krakucchanda, Konākamuni, Kāśyapa, and Śākyamuni.

"You should know that during the time of Vipaśyin Buddha, the lifespan of humans was eighty thousand years. During the time of Śikhin Buddha, the lifespan of humans was seventy thousand years. During the time of Viśvabhū Buddha, the lifespan of humans was sixty thousand years. During the time of Krakucchanda Buddha, the lifespan of humans was forty thousand years. During the time of Konākamuni Buddha, the lifespan of humans was thirty thousand years. During the time of Kāśyapa Buddha, the lifespan of humans was twenty thousand years. Now, when I have appeared in this world, the lifespan of humans is one hundred years, with some more and some less." The Buddha then spoke a verse:

During the time of Vipaśyin, the lifespan of humans was eighty-four thousand years
During the time of Śikhin Buddha, the lifespan of humans was seventy thousand
years; During the time of Viśvabhū, the lifespan of humans was sixty thousand
years; During the time of Krakucchanda, the lifespan of humans was forty thousand
years; During the time of Konākamuni, the lifespan of humans was thirty thousand
years; During the time of Kāśyapa Buddha, the lifespan of humans was twenty
thousand years; Now, during my time, the lifespan of humans is no more
than one hundred years.

"Vipaśyin Buddha was born into the kṣatriya caste, with the surname Kuru; Śikhin Buddha and Viśvabhū Buddha were also born into the same caste and surname. Krakucchanda Buddha was born into the brahmin caste, with the surname Kāśyapa; Konākamuni Buddha and Kāśyapa Buddha were also born into the same caste and surname. Now, I, the Tathāgata, the Arhat, am born into the kṣatriya caste, with the surname Gautama." The Buddha then spoke a verse:

Vipaśyin Tathāgata, Śikhin, and Viśvabhū - these three perfectly enlightened
ones were born into the Kuru caste. The other three
Tathāgatas were born into the Kāśyapa caste. Now, I, the
unsurpassed honored one, guide all beings; foremost among gods and
humans, I am of the courageous Gautama clan. The first
three perfectly enlightened ones were born into the kṣatriya caste
the last three Tathāgatas were born into the brahmin caste
now, I, the unsurpassed honored one, am of the courageous kṣatriya caste.

"Vipaśyin Buddha attained perfect enlightenment sitting under a pāpāṭala tree, Śikhin Buddha attained perfect enlightenment sitting under a puna tree, Viśvabhū Buddha attained perfect enlightenment sitting under a śāla tree, Krakucchanda Buddha attained perfect enlightenment sitting under a śirīṣa tree, Konākamuni Buddha attained perfect enlightenment sitting under a uḍumbara tree, Kāśyapa Buddha attained perfect enlightenment sitting under a nyagrodha tree. Now, I, the Tathāgata, the Arhat, attain perfect enlightenment sitting under a pāṭalā tree." The Buddha then spoke a verse:

Vipaśyin Tathāgata went to the pāpāṭala tree and
attained perfect enlightenment right there. Śikhin Buddha attained
enlightenment sitting under a puna tree, Viśvabhū Tathāgata
sat under a śāla tree and attained the
knowledge and vision of liberation, with unimpeded spiritual
powers. Krakucchanda Tathāgata sat under a śirīṣa tree
and attained omniscience, pure, unstained, and unattached. Konākamuni
Buddha sat under a uḍumbara tree and right
there extinguished all greed, sorrow, and distress. Kāśyapa
Tathāgata sat under a nyagrodha tree and right
there eliminated the basis of all existence. Now
I, Śākyamuni, sit under a pāṭalā tree. The
Tathāgata, the Honored One of the Ten Powers
has cut off all afflictions, subdued the hosts
of Māra, and proclaims the great light in
the assembly. The seven Buddhas' power of diligence
emits light to dispel darkness, each sitting under
a tree and attaining perfect enlightenment.

"Vipaśyin Tathāgata held three assemblies to teach the Dharma. The first assembly had 168,000 disciples, the second assembly had 100,000 disciples, and the third assembly had 80,000 disciples. Śikhin Buddha also held three assemblies to teach the Dharma. The first assembly had 100,000 disciples, the second assembly had 80,000 disciples, and the third assembly had 70,000 disciples. Viśvabhū Tathāgata held two assemblies to teach the Dharma. The first assembly had 70,000 disciples, and the second assembly had 60,000 disciples. Krakucchanda Tathāgata held one assembly to teach the Dharma, with 40,000 disciples. Konākamuni Buddha held one assembly to teach the Dharma, with 30,000 disciples. Kāśyapa Tathāgata held one assembly to teach the Dharma, with 20,000 disciples. Now, I hold one assembly to teach the Dharma, with 1,250 disciples." The Buddha then spoke a verse:

Vipaśyin, whose name means 'Contemplation', has immeasurable wisdom and insight, and
sees everywhere without fear. He held three assemblies with his disciples
Śikhin, whose light is unmoving, can extinguish all afflictions. He has
immeasurable great majestic virtue, and none can fathom him. He also
held three assemblies with his disciples. Viśvabhū, who has cut off
afflictions, is a great sage who gathers together. His fame spreads
in all directions, and his wonderful Dharma is greatly renowned. He
held two assemblies with his disciples, expounding the profound meaning. Krakucchanda
Tathāgata held one assembly, compassionately alleviating all suffering. The guide transformed
sentient beings, with one assembly of disciples. Konākamuni Tathāgata, the unsurpassed
one, is also like this. His body is golden in color
with a perfect appearance. He held one assembly with his disciples
expounding the subtle Dharma. Kāśyapa, with each hair, has a single-minded
unconfused thought. He speaks once without repeating, with one assembly of
disciples. The Compassionate One, with a tranquil mind, is the supreme
śramaṇa of the Śākya clan. He is the most honored one
among the gods, with one assembly of disciples. I manifest the
meaning in that assembly, expounding the pure teaching. The mind is
always joyful, with the exhaustion of taints and the end of
future existence. Vipaśyin and Śikhin held three assemblies each, Viśvabhū held
two assemblies, and the four Buddhas each held one assembly, expounding
the Dharma to the gathering of sages.

"At that time, Vipaśyin Buddha had two disciples: the first was named Kenda, the second was named Tisha, and they were the foremost among all disciples. Śikhin Buddha had two disciples: the first was named Abhu, the second was named Sanpupa, and they were the foremost among all disciples. Viśvabhū Buddha had two disciples: the first was named Fuyou, the second was named Uttama, and they were the foremost among all disciples. Krakucchanda Buddha had two disciples: the first was named Sani, the second was named Bilou, and they were the foremost among all disciples. Konākamuni Buddha had two disciples: the first was named Shupanna, the second was named Utta Lou, and they were the foremost among all disciples. Kāśyapa Buddha had two disciples: the first was named Tisha, the second was named Paraba, and they were the foremost among all disciples. Now, my two disciples are named Śāriputra and Maudgalyāyana, and they are the foremost among all disciples." The Buddha then spoke a verse:

Kenda and Tisha, etc., were disciples of Vipaśyin
Buddha. Abhu and Sanpupa were disciples of Śikhin
Buddha. Fuyou and Uttama were the foremost disciples
Both subdued Māra. They were disciples of Viśvabhū
Buddha. Sani and Bilou, etc., were disciples of
Krakucchanda Buddha. Shupanna and Utta Lou were disciples
of Konākamuni Buddha. Tisha and Paraba were disciples
of Kāśyapa Buddha. Śāriputra and Maudgalyāyana are my foremost disciples.

"Vipaśyin Buddha had a disciple named Wuyou who served him. Śikhin Buddha had a disciple named Renxing who served him. Viśvabhū Buddha had a disciple named Jiemie who served him. Krakucchanda Buddha had a disciple named Shanjue who served him. Konākamuni Buddha had a disciple named Anhe who served him. Kāśyapa Buddha had a disciple named Shanyou who served him. My disciple is named Ānanda." The Buddha then spoke a verse:

Wuyou, Renxing, Jiemie, Shanjue, Anhe, Shanyou, and Ānanda as
the seventh. These were the attendants of the Buddhas
fully endowed with all meanings. Day and night they
were not negligent, benefiting themselves and others. These seven
wise disciples served the seven Buddhas on the left
and right. Joyfully making offerings, they peacefully returned to nirvāṇa.

"Vipaśyin Buddha had a son named Fangying. Śikhin Buddha had a son named Wuliang. Viśvabhū Buddha had a son named Miaoguo. Krakucchanda Buddha had a son named Shangsheng. Konākamuni Buddha had a son named Daoshi. Kāśyapa Buddha had a son named Jijun. Now I have a son named Rāhula." The Buddha then spoke a verse:

Fangying, Wuliang, Miaoguo, Shangsheng, Daoshi, Jijun, and Rāhula as
the seventh. These noble and wealthy sons succeeded to
the Buddha's lineage. Loving the Dharma and delighting in
giving, they had no fear in the holy Dharma.

"The father of Vipaśyin Buddha was named Bandhu, of the kṣatriya royal lineage. His mother was named Bandhuvati, and the city where the king ruled was named Bandhuvati." The Buddha then spoke a verse:

The father of Vipaśyin was Bandhu, the mother Bandhuvati
In the city of Bandhuvati, the Buddha taught the Dharma.

"The father of Śikhin Buddha was named Āditya, of the kṣatriya royal lineage. His mother was named Prabhāvatī, and the city where the king ruled was named Prabhāsa." The Buddha then spoke a verse:

The father of Śikhin was Āditya, the mother was named Prabhāvatī. In
the city of Āditya, he subdued external enemies with his majestic virtue.

"The father of Viśvabhū Buddha was named Sudipti, of the kṣatriya royal lineage. His mother was named Śīlā, and the city where the king ruled was named Anupamā." The Buddha then spoke a verse:

The father of Viśvabhū Buddha was Sudipti, of the kṣatriya royal
lineage. His mother was named Śīlā, and the city was named Anupamā.

"The father of Krakucchanda Buddha was named Yajñadatta, of the brahmin caste. His mother was named Subhadrā, and the king was named Śānta. The city was named Śānta, following the king's name." The Buddha then spoke a verse:

The father was Yajñadatta, a brahmin, and the mother was named Subhadrā
The king was named Śānta, and he resided in the city of Śānta.

"The father of Kanakamuni Buddha was named Mahādeva, of the brahmin caste. His mother was named Subhadrā, and the king was named Viśuddha. The city was named Viśuddha, following the king's name." The Buddha then spoke a verse:

The father was Mahādeva, a brahmin, and the mother was named Subhadrā
The king was named Viśuddha, and he resided in the city of Viśuddha.

"The father of Kāśyapa Buddha was named Brahmadatta, of the brahmin caste. His mother was named Dhanavatī. The king was named Kṣatriya, and the city he ruled was named Vārāṇasī." The Buddha then spoke a verse:

The father was Brahmadatta, a brahmin, and the mother was named Dhanavatī
The king was named Kṣatriya, and he resided in the city of Vārāṇasī.

"My father was named Śuddhodana, of the kṣatriya royal caste. My mother was named Mahāprajāpatī. The city he ruled was named Kapilavastu." The Buddha then spoke a verse:

My father was a kṣatriya named Śuddhodana, and my mother was named Mahāprajāpatī
The land was vast and the people were prosperous. I was born there.

"This is the cause and condition, name, clan, and birthplace of the buddhas. What wise person, hearing this cause and condition, would not rejoice and give rise to a mind of love and appreciation?"

At that time, the World-Honored One said to the bhikṣus, "I now wish to speak of the past buddhas' affairs with my knowledge of past lives. Do you wish to hear?"

The bhikṣus replied, "Now is the right time. We wish to hear with joy!"

The Buddha told the bhikṣus, "Listen carefully! Listen carefully! Consider it well, and I shall explain it to you. Bhikṣus, you should know that it is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva descended from Tuṣita Heaven into his mother's womb through her right side, he was mindful and not confused. At that time, the earth shook and a great light shone, illuminating the world, reaching places not reached by the sun and moon, where all beings in darkness could see each other and know where they were going. At that time, this light also illuminated the palace of Māra, and all the gods, Śakra, Brahmā, śramaṇas, brāhmaṇas, and other beings were universally illuminated, and the light of the gods naturally did not appear." The Buddha then spoke a verse:

Dense clouds gather in the sky, lightning illuminates the world, when
Vipaśyin descends into the womb, the light illuminates likewise; where the
sun and moon do not reach, all are illuminated, dwelling in
the womb, pure and undefiled, the Dharma of all Buddhas is thus.

"Bhikṣus, you should know that it is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva was in his mother's womb, he was mindful and not confused. There were four heavenly beings who held spears and guarded him. Humans and non-humans could not harm him. This is the constant Dharma." The Buddha then spoke a verse:

The four heavenly beings in the four directions, with fame and
virtue, sent by Śakra Devānām-Indra, well protect the Bodhisattva. Always holding
spears in their hands, guarding and not leaving, humans and non-humans
cannot harm him, this is the constant Dharma of all Buddhas
The heavenly spirits protect him, like heavenly maidens guarding the heavens
the retinue is joyful, this is the constant Dharma of all Buddhas.

He further told the bhikṣus: 'It is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva descended from Tuṣita Heaven into his mother's womb, he was mindful and not confused. His mother's body was at ease and free from distress, and her wisdom increased. The mother herself saw the fetus and saw the Bodhisattva's body with all faculties complete, like purple gold without any flaws. It was like a person with eyes looking at a clear and transparent blue-green crystal, without any obstructions. Bhikṣus, this is the constant Dharma of all Buddhas.' At that time, the World-Honored One spoke a verse:

Like a pure lapis lazuli jewel, its brightness like the sun and
moon; The Sage in his mother's womb, her body free from distress
Wisdom increases, seeing the fetus like a golden image; The mother carrying
the fetus in peace and joy, this is the constant Dharma of all Buddhas.

The Buddha told the bhikṣus: 'When Vipaśyin Bodhisattva descended from Tuṣita Heaven into his mother's womb, he was mindful and not confused. His mother's mind was pure, without any thoughts of desire, not burned by the fire of lust. This is the constant Dharma of all Buddhas.' At that time, the World-Honored One spoke a verse:

The Bodhisattva dwelling in the mother's womb, the heavenly beings complete their
heavenly merits; The mother's mind is pure, without any thoughts of desire
She abandons all lust and desire, not defiled, not associating with it
Not burned by the fire of desire, the mothers of all Buddhas
are always pure.

The Buddha told the bhikṣus: 'It is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva descended from Tuṣita Heaven into his mother's womb, he was mindful and not confused. His mother upheld the five precepts, her conduct was pure, she was devoted to kindness and love, and accomplished all good. She was at peace and fearless. When her body perished and her life ended, she was reborn in the Heaven of the Thirty-three. This is the constant Dharma.' At that time, the World-Honored One spoke a verse:

The one who upholds the supreme body among humans, with diligence and complete precepts
will later definitely receive a heavenly body. This is called the mother of the Buddha.

The Buddha told the bhikṣus: 'It is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva was born, he emerged from the right side. The earth shook and light shone everywhere. When he first entered the womb, even in dark places, there was no darkness. This is the constant Dharma.' At that time, the World-Honored One spoke a verse:

The prince was born, the earth shook, and great light shone
everywhere, in this world and others, above, below, and in all
directions. The light bestowed pure eyes, fully endowed with a heavenly
body. With joyful and pure sounds, they praised the name of the Bodhisattva.

The Buddha told the bhikṣus: 'It is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva was born, he emerged from the right side, with single-minded mindfulness. At that time, the Bodhisattva's mother held onto a tree branch with her hand, neither sitting nor lying down. Then four heavenly beings offered scented water with their hands, standing before the mother, saying: "Yes, heavenly mother! Now you have given birth to a holy son. Do not be worried or distressed." This is the constant Dharma.' At that time, the World-Honored One spoke a verse:

The Buddha's mother did not sit or lie down, abiding in precepts and practicing
pure conduct. The noble one was born without laziness, attended by devas and humans.

The Buddha told the bhikṣus: 'It is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva was born, he emerged from the right side, with single-minded mindfulness. His body was pure, not defiled by filth. It is like a person with eyes placing a clear and bright pearl on white silk, the two do not defile each other, because both are pure. The Bodhisattva's birth from the womb is also like this. This is the constant Dharma.' At that time, the World-Honored One spoke a verse:

Like a pure bright pearl, placed on silk without staining
When the Bodhisattva was born, he was pure and unsullied.

The Buddha told the bhikṣus: 'It is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva was born, he emerged from the right side, with single-minded mindfulness. Emerging from the right side, he took seven steps on the ground, without anyone supporting him. He looked in the four directions and said, "In heaven and on earth, I alone am honored. I will liberate beings from birth, old age, sickness, and death." This is the constant Dharma.' At that time, the World-Honored One spoke a verse:

Like a lion's stride, looking in the four directions. Taking seven steps
on the ground, the human lion is also so. Also like a
great dragon's stride, looking in the four directions. Taking seven steps on
the ground, the human dragon is also so. When the Two-Footed Honored
One was born, he walked seven steps with ease. Looking in the
four directions, he raised his voice, "I will end the suffering of
birth and death." When he was first born, the unequaled and equal
one, looking at the basis of birth and death, this body is
the last limit.

The Buddha told the bhikṣus: 'It is the constant Dharma of all Buddhas: When Vipaśyin Bodhisattva was born, from the right side, with single-minded mindfulness, two springs gushed forth, one warm and one cold, to provide for bathing. This is the constant Dharma.' At that time, the World-Honored One spoke a verse:

When the Two-Footed Honored One was born, two springs gushed forth
by themselves, to provide for the Bodhisattva's use, bathing the pure
all-seeing one. Two springs gushed forth by themselves, the water was
very pure, one warm and two cool, to bathe the Omniscient One.

When the prince was first born, King Bandhumat summoned astrologers and diviners to observe the prince and know his auspiciousness and inauspiciousness. At that time, the astrologers received the order and observed, then went forward to unrobe and saw the complete marks. They divined: 'One who has these marks will surely go to two places, without doubt. If he stays at home, he will become a wheel-turning sage king, ruling the four continents, with the fourfold army complete, ruling with the right Dharma, without partiality or perversion, his grace extending to the world, the seven treasures coming by themselves, a thousand sons brave and able to subdue foreign enemies, without the use of weapons and armor, the world at peace; if he leaves home to study the path, he will attain perfect enlightenment, with the ten titles complete.' At that time, the astrologers then said to the king: 'The prince born to the king has the thirty-two marks, and will surely go to two places, without doubt. If he stays at home, he will become a wheel-turning sage king; if he leaves home, he will attain perfect enlightenment, with the ten titles complete.' At that time, the Buddha spoke a verse:

When the prince of a hundred blessings was born, the astrologers
predicted that he would surely go to two places, as recorded
in the scriptures. If he delights in the household life, he
will become a wheel-turning king, with the seven treasures difficult to
obtain, the king's treasures coming by themselves. The true gold with
a thousand spokes, held by a golden rim all around, can
fly and travel everywhere, thus called the heavenly wheel. Well-tamed with
seven tusks, tall and broad, white like snow, able to fly
well through the sky, called the second elephant treasure. The horse
travels all under heaven, going in the morning and returning in
the evening to eat, with a red mane and a peacock
throat, called the third treasure. The pure lapis lazuli jewel, its
light illuminating one yojana, illuminating the night as if it were
day, called the fourth treasure. Form, sound, smell, taste, and touch
none equal to it, the foremost among all women, called the
fifth treasure. Offering the king lapis lazuli jewels, jade, and various
treasures, joyfully presenting them, called the sixth treasure. Like the wheel-turning
king's thoughts, the army quickly comes and goes, as swift as
the king's intention, called the seventh treasure. These are called the
seven treasures: the wheel, elephant, horse, all white, householder, jewel, and
female treasure, with the military treasure as the seventh. Observing this
without satiation, enjoying the five desires, like an elephant breaking free
from its bonds, leaving home to attain perfect enlightenment. The king
has such a son, the most honored among two-legged beings, dwelling
in the world turning the wheel of the Dharma, attaining the
Way without indolence.

At that time, the father king earnestly asked the astrologers again and again: 'You should further observe the prince's thirty-two marks. What are their names?' At that time, the astrologers then unclothed the prince and spoke of the thirty-two marks: 'First, the feet are level and stable, the soles of the feet are full and level, treading on the ground with ease. Second, the soles of the feet have the wheel marks, with a thousand spokes accomplished, shining light upon each other. Third, the hands and feet are webbed, like the king of geese. Fourth, the hands and feet are soft, like heavenly garments. Fifth, the fingers and toes are slender and long, unmatched by others. Sixth, the heels are full, pleasing to behold. Seventh, the shins are like those of a deer, straight up and down. Eighth, the bones are connected like a chain, like a chain linking them together. Ninth, the male organ is hidden. Tenth, standing upright, the hands reach below the knees. Eleventh, each pore has a single hair growing, the hair curling to the right, the color of lapis lazuli. Twelfth, the hair grows to the right, curling upward, the color of lapis lazuli. Thirteenth, the body is golden in color. Fourteenth, the skin is fine and soft, not accepting dust and dirt. Fifteenth, the shoulders are equal and full, round and good. Sixteenth, there is a thousand-spoked wheel on the chest. Seventeenth, the body is twice the height of a man. Eighteenth, the seven parts are full and level. Nineteenth, the body is as tall and broad as a nyagrodha tree. Twentieth, the cheeks are like those of a lion. Twenty-first, the chest is square and even, like a lion. Twenty-second, there are forty teeth in the mouth. Twenty-third, they are square and even. Twenty-fourth, the teeth are close together without gaps. Twenty-fifth, the teeth are white and bright. Twenty-sixth, the throat is pure, and all tastes eaten are not unpalatable. Twenty-seventh, the tongue is broad and long, able to lick the ears to the left and right. Twenty-eighth, the voice is pure and penetrating. Twenty-ninth, the eyes are blue-black in color. Thirtieth, the eyes are like those of an ox king, the upper and lower eyelids blinking together. Thirty-first, between the eyebrows there is a white tuft of hair, soft and fine, extending one fathom, curling to the right like a conch shell or pearl. Thirty-second, there is a flesh protuberance on the crown of the head. These are the thirty-two marks.' Then he spoke a verse:

The feet are well-placed and soft, not treading on the ground, leaving
no trace. The thousand spokes are adorned with marks, the light and
color are all complete. Like a nyagrodha tree, the height and width
are equal and balanced. The Tathāgata has never had a hidden male
organ, like a horse. The body is adorned with golden treasures, the
marks mutually reflecting each other. Although following worldly ways, dust and dirt
do not defile. The heavenly color is extremely soft, a heavenly canopy
naturally covers. The Brahma voice, the body is purple-gold, like a flower
just emerging from a pond. The king asked the astrologers, the astrologers
respectfully reported to the king. Praising the marks of the Bodhisattva, the
whole body is fully radiant. The hands, feet, and limbs are all
visible inside and out. The tastes of food are all complete, the
body is upright and not leaning. The wheel marks appear on the
soles of the feet, the voice is like a crying crane. The
thighs and shanks are fully formed, accomplished by past karma. The arms
and elbows are round and full, the eyebrows and eyes are very
dignified. The most honored among humans, the lion, has the foremost majestic
power. The cheeks are square and even, lying on the side like
a lion. The teeth are square and even, forty in number, close
together without gaps. The Brahma voice is unprecedented, reaching far and near
according to conditions. Standing upright without leaning, the two hands touch the
knees. The hair is neat and soft, the most honored among humans
with beautiful marks. One pore has one hair growing, the hands and
feet are webbed. The flesh protuberance on the head, the eyes are
blue-black, the upper and lower eyelids blink together. The two shoulders are
round and full, with the thirty-two marks complete. The heels are without
high or low, the shanks are like those of a deer, slender
and straight. The Heaven among Heavens has come here, like an elephant
freed from its bonds; liberating beings from the suffering of birth, old
age, sickness, and death. Out of compassion, he teaches the Four Noble
Truths; expounding the meaning of the Dharma phrases, causing the multitude to
venerate the Supreme One.

The Buddha told the bhikṣus, "When Vipaśyin Bodhisattva was born, the devas were above, holding white parasols and jeweled fans in the sky to shield against cold, heat, wind, rain, and dust." The Buddha then spoke a verse:

In the human realm, there has never been one born as the most
honored among humans; the devas hold parasols and jeweled fans in respect and reverence.

"At that time, the father king provided four wet nurses: one to breastfeed, one to bathe, one to anoint with fragrance, and one to amuse. They joyfully raised and nurtured him without any weariness." Then he spoke a verse:

The wet nurses had loving kindness, and as soon as the child was born, they
entrusted him for nurturing. One breastfed, one bathed, two anointed with fragrance and amused him
The most wonderful fragrance in the world was used to anoint the most honored among humans.

"When he was a young boy, the people of the whole country looked at him without ever tiring of it." Then he spoke a verse:

Many people loved him, like a newly completed golden image, men and women
together gazed at it intently, looking at it without ever tiring of it.

"When he was a young boy, the people of the whole country passed him around to hold, like viewing a precious flower." Then he spoke a verse:

When the Honored One of Two Legs was born, he was loved by
many people; they passed him around to hold, like viewing a fragrant precious flower.

"When the Bodhisattva was born, his eyes did not blink, like those of the gods in the Heaven of the Thirty-three. Because of not blinking, he was named Vipassi." Then he spoke a verse:

The Honored One of the Gods did not blink, like the gods in the
Heaven of the Thirty-three; seeing forms and correctly observing, therefore he was called Vipassi.

"When the Bodhisattva was born, his voice was clear, penetrating, soft, and harmonious, like the voice of a kalaviṅka bird." Then he spoke a verse:

Like a bird in the snow mountains, drinking flower nectar and singing
the two-footed Honored One, his voice is clear and penetrating as well.

"When the Bodhisattva was born, his eyes could see through and see one yojana." Then he spoke a verse:

The retribution of pure karmic practices receives the wonderful light of
heaven; the eyes of the Bodhisattva see all around for one yojana.

"When the Bodhisattva was born, as he gradually grew up, in the heavenly hall, he enlightened and transformed with the Way, bestowing kindness on the common people, his fame and virtue were widely known." Then he spoke a verse:

As a youth, he was in the right hall, enlightening the
world with the Way; resolving all affairs, therefore he was called
Vipassi. His pure wisdom was vast and deep, like the great
ocean; pleasing to all beings, causing their wisdom to increase and expand.

"At that time, the Bodhisattva wanted to go out and look around, so he ordered the charioteer to prepare the jeweled carriage and go to the garden to inspect and look around. The charioteer then prepared it and returned, saying, 'Now is the right time.' The prince then rode in the jeweled carriage to the garden to inspect. On the way, he saw an old man with white hair, missing teeth, wrinkled face, hunched body, leaning on a cane, walking slowly, panting. The prince asked the attendant, 'Who is this?' The attendant replied, 'This is an old man.' The prince asked again, 'What is old?' The attendant replied, 'An old person is one whose lifespan is about to end, with little remaining life, and is therefore called old.' The prince asked again, 'Will I also be like this, not exempt from this suffering?' The attendant replied, 'Yes, everyone born will grow old, regardless of status.' Thereupon, the prince was disappointed and displeased. He then told the attendant to turn the carriage around and return to the palace. Quietly contemplating, he thought, 'Thinking of this suffering of old age, I will also have it.'" The Buddha then spoke a verse:

Seeing the old man's life about to end, leaning on a cane and
walking slowly, the Bodhisattva thought to himself, 'I am not exempt from this difficulty.

"At that time, the father king asked the attendant, 'Did the prince enjoy himself on his outing?' The attendant replied, 'He was not happy.' The king asked the reason, and the attendant said, 'He encountered an old man on the way, and that is why he was not happy.' At that time, the father king silently thought to himself, 'In the past, the astrologers predicted that the prince would renounce the householder's life. Now that he is unhappy, could it be so? I shall devise a means to have him dwell in the deep palace, entertained with the five desires, to delight his mind and prevent him from renouncing the householder's life.' He then adorned the palace, selected court ladies to entertain him." The Buddha then spoke a verse:

The father king, hearing these words, devised means to adorn the palace and
increase the five desires, wishing to prevent him from renouncing the householder's life.

"Later, the prince again ordered the charioteer to prepare the carriage for an outing. On the way, he encountered a sick person, emaciated with a large belly, dark face, lying alone in filth, unattended, very sick and suffering, unable to speak. He asked the charioteer, 'What kind of person is this?' The charioteer replied, 'This is a sick person.' The prince asked, 'What is sickness?' The charioteer replied, 'Sickness is when many pains press in, life and death are uncertain, thus it is called sickness.' The prince said, 'Will I also be like this, not exempt from this affliction?' The charioteer replied, 'Yes. All who are born will be sick, there is no distinction between noble and humble.' Thereupon, the prince was disappointed and displeased. He then told the charioteer to turn the carriage back to the palace. Quietly reflecting, he thought, 'Thinking of this sickness and suffering, I will also be like this.'" The Buddha then spoke a verse:

Seeing the long-term sick person, his complexion was emaciated. Quietly
reflecting, he thought, 'I am not exempt from this affliction.

"At that time, the father king again asked the charioteer, 'Did the prince enjoy his outing?' The charioteer replied, 'He was not happy.' The king further asked the reason, and the charioteer replied, 'He encountered a sick person on the road, and that is why he was not happy.' Thereupon, the father king silently reflected, 'In the past, the astrologers predicted that the prince would renounce the householder's life. Today, he is displeased. Could it be so? I shall devise another means, increasing various entertainments to delight his mind, so that he will not renounce the householder's life.' He then again adorned the palace, selecting beautiful women to entertain him." The Buddha then spoke a verse:

The subtle and delightful forms, sounds, smells, tastes, and textures, are
due to the Bodhisattva's merit. Therefore, he is entertained within them.

"Again, on another occasion, the prince ordered the charioteer to prepare the carriage for an outing. On the way, he encountered a dead person, with colorful silk banners leading the way in front and behind, and relatives and family members crying and wailing as they escorted him out of the city. The prince again asked, 'Who is this?' The charioteer replied, 'This is a dead person.' The prince asked, 'What is meant by dead?' The charioteer replied, 'Dead means exhausted. The breath ceases first, then the fire, and the faculties decay. The living and the dead go to different realms, and family members are separated. Therefore, it is called death.' The prince further asked the charioteer, 'Am I also subject to this, and cannot escape this affliction?' The charioteer replied, 'Yes, all who are born will die, regardless of status.' Thereupon, the prince was disappointed and displeased. He then told the charioteer to turn the carriage back to the palace. Quietly reflecting, he thought, 'This suffering of death is also applicable to me.'" At that time, the Buddha spoke a verse:

At first seeing someone dead, I knew they would be reborn
Quietly reflecting, I thought, 'I am not exempt from this affliction.

"At that time, the father king again asked the charioteer, 'Did the prince enjoy his outing?' The charioteer replied, 'He was not happy.' The king further asked the reason, and the charioteer replied, 'He encountered a dead person on the way, and that is why he was not happy.' Thereupon, the father king silently reflected, 'In the past, the astrologers predicted that the prince would renounce the householder's life. Today, he is displeased. Could it be so? I shall devise another means to increase his enjoyment of music and delight his mind, so that he will not renounce the householder's life.' He then further adorned the palace, and selected beautiful women to entertain him." At that time, the Buddha spoke a verse:

The prince had a renowned name, surrounded by a multitude of beautiful
women; he enjoyed the five desires, just like the Heavenly King Śakra.

At another time, he again ordered the charioteer to prepare the carriage for an outing. On the way, he encountered a śramaṇa, wearing the Dharma robes and carrying a begging bowl, walking while looking at the ground. He asked the charioteer, 'Who is this?' The charioteer replied, 'This is a śramaṇa.' He further asked, 'What is a śramaṇa?' The charioteer replied, 'A śramaṇa is one who abandons affection and leaves home to cultivate the path, controlling the senses, not being tainted by external desires, having a compassionate mind towards all, causing no harm, able to endure suffering without distress, and encountering happiness without delight, being able to endure like the earth. Therefore, he is called a śramaṇa.' The prince said, 'Excellent! This path is truly genuine, forever cutting off worldly entanglements. It is subtle, pure, and empty, and only this is truly delightful.' He then ordered the charioteer to turn the carriage and approach him.

"At that time, the prince asked the śramaṇa, 'Shaving the beard and hair, wearing the Dharma robes and carrying the begging bowl, what is the goal?' The śramaṇa replied, 'The purpose of leaving home is to tame the mind, forever leaving behind worldly dust, nurturing all beings without harming them, being empty-minded and tranquil, with the path as the sole focus.' The prince said, 'Excellent! This path is truly the most genuine.' He then ordered the charioteer, 'Take my precious robes and carriage back to inform the king that I will shave my beard and hair here, wear the three Dharma robes, leave home, and cultivate the path. The reason is to tame the mind, leave behind worldly dust, dwell in purity, and seek the path of the Dharma.' Thereupon, the charioteer took the prince's precious carriage and robes back to the father king. The prince then shaved his beard and hair, wore the three Dharma robes, and left home to cultivate the path."

The Buddha told the bhikṣus, "When the prince saw the old and sick, he knew the suffering and distress of the world. When he saw the dead, his attachment to the world was extinguished. When he saw the śramaṇa, he was greatly enlightened. When he descended from the precious carriage, with each step, he was further bound and attached. This is true leaving home, this is true detachment. At that time, the people of the country heard that the prince had shaved his beard and hair, worn the Dharma robes and carried the begging bowl, left home, and cultivated the path. They all said to each other, 'This path must be true, for it caused the prince to abandon the glory of the country and give up what is precious.' At that time, eighty-four thousand people in the country went to the prince, seeking to become his disciples, leaving home to cultivate the path." The Buddha then spoke a verse:

Selecting the profound and wonderful Dharma, they heard and left home
accordingly; Leaving the prison of affection and love, without any bondage.

At that time, the prince immediately accepted and traveled with them, teaching and transforming wherever he went. From village to village, from country to country, wherever he went, he was respected and offered the four necessities. The Bodhisattva thought, 'I travel with the great assembly through the countries. The hustle and bustle of the world is not suitable for me. When can I leave this crowd and find a quiet place to seek the truth of the path, and fulfill my aspirations? In a quiet place, I will diligently cultivate the path.' He further thought, 'Sentient beings are pitiful, always dwelling in darkness and ignorance. Their bodies are fragile, with birth, aging, sickness, and death. They are afflicted by various sufferings. Dying here and being born there, from there being born here, due to these aggregates of suffering, they wander endlessly. When will I be able to understand the aggregates of suffering and extinguish birth, aging, and death?'

He further thought, 'Where does birth and death come from? What conditions give rise to it?' He then used wisdom to observe the causes. From birth comes aging and death. Birth is the condition for aging and death. Birth arises from existence. Existence is the condition for birth. Existence arises from grasping. Grasping is the condition for existence. Grasping arises from craving. Craving is the condition for grasping. Craving arises from feeling. Feeling is the condition for craving. Feeling arises from contact. Contact is the condition for feeling. Contact arises from the six sense bases. The six sense bases are the condition for contact. The six sense bases arise from name and form. Name and form are the condition for the six sense bases. Name and form arise from consciousness. Consciousness is the condition for name and form. Consciousness arises from formations. Formations are the condition for consciousness. Formations arise from ignorance. Ignorance is the condition for formations. This is the arising of formations from ignorance, the arising of consciousness from formations, the arising of name and form from consciousness, the arising of the six sense bases from name and form, the arising of contact from the six sense bases, the arising of feeling from contact, the arising of craving from feeling, the arising of grasping from craving, the arising of existence from grasping, the arising of birth from existence, and the arising of aging, sickness, death, sorrow, lamentation, suffering, and distress from birth. This mass of suffering arises from birth. This is the origin of suffering.' The Bodhisattva contemplated the origin of suffering and gave rise to knowledge, eyes, awareness, illumination, understanding, wisdom, and realization.

"At that time, the Bodhisattva further contemplated, 'What is the absence of what causes the absence of old age and death? What is the cessation of what causes the cessation of old age and death?' He then used wisdom to observe the causes. The absence of birth causes the absence of old age and death. The cessation of birth causes the cessation of old age and death. The absence of existence causes the absence of birth. The cessation of existence causes the cessation of birth. The absence of grasping causes the absence of existence. The cessation of grasping causes the cessation of existence. The absence of craving causes the absence of grasping. The cessation of craving causes the cessation of grasping. The absence of feeling causes the absence of craving. The cessation of feeling causes the cessation of craving. The absence of contact causes the absence of feeling. The cessation of contact causes the cessation of feeling. The absence of the six sense bases causes the absence of contact. The cessation of the six sense bases causes the cessation of contact. The absence of name and form causes the absence of the six sense bases. The cessation of name and form causes the cessation of the six sense bases. The absence of consciousness causes the absence of name and form. The cessation of consciousness causes the cessation of name and form. The absence of formations causes the absence of consciousness. The cessation of formations causes the cessation of consciousness. The absence of ignorance causes the absence of formations. The cessation of ignorance causes the cessation of formations. This is the cessation of formations due to the cessation of ignorance, the cessation of consciousness due to the cessation of formations, the cessation of name and form due to the cessation of consciousness, the cessation of the six sense bases due to the cessation of name and form, the cessation of contact due to the cessation of the six sense bases, the cessation of feeling due to the cessation of contact, the cessation of craving due to the cessation of feeling, the cessation of grasping due to the cessation of craving, the cessation of existence due to the cessation of grasping, the cessation of birth due to the cessation of existence, and the cessation of old age, death, sorrow, lamentation, suffering, and distress due to the cessation of birth. The Bodhisattva contemplated, 'When the mass of suffering ceases, knowledge arises, eyes arise, awareness arises, illumination arises, understanding arises, wisdom arises, and realization arises.' At that time, the Bodhisattva observed the twelve links of dependent origination in reverse and forward, knowing them as they are and seeing them as they are. He then attained supreme, perfect enlightenment right there on the seat." The Buddha then spoke a verse:

These words were spoken in the assembly. You
should listen well. The past Bodhisattva observed the
Dharma that had not been heard before. 'What
conditions old age and death? What causes them
to exist?' Having observed this way, he knew
that their origin was birth. 'What conditions birth?
What causes it to exist?' Having contemplated this
way, he knew that birth arises from existence
'Grasping that, grasping that, it further increases existence
Therefore the Thus-Come One said that grasping is
a condition for existence.' Like a heap of
filth and evil, blown by the wind and
spreading, so too is the characteristic of grasping
which arises from craving. Craving arises from feeling
the root of the net of suffering. Because
of attachment, suffering and happiness are associated. 'What
conditions feeling? What causes feeling?' Having contemplated this
way, he knew that feeling arises from contact
'What conditions contact? What causes contact?' Having contemplated
this way, he knew that contact arises from
the six sense bases. 'What conditions the six
sense bases? What causes the six sense bases?'
Having contemplated this way, he knew that the
six sense bases arise from name and form
'What conditions name and form? What causes name
and form?' Having contemplated this way, he knew
that name and form arise from consciousness. 'What
conditions consciousness? What causes consciousness?' Having contemplated this
way, he knew that consciousness arises from formations
'What conditions formations? What causes formations?' Having contemplated
this way, he knew that formations arise from
ignorance. These conditions are called the true meaning
of conditions. Wisdom and skillful means observe and
can see the roots of conditions. Suffering is
not created by the sages, nor does it
exist without conditions. Therefore, the changeable suffering is
eliminated by the wise. If ignorance ceases, then
there are no formations. If there are no
formations, then there is no consciousness. If consciousness
ceases, then there is no name and form
If name and form cease, then there are
no sense bases. If the sense bases cease
then there is no contact. If contact ceases
then there is no feeling. If feeling ceases
then there is no craving. If craving ceases
then there is no grasping. If grasping ceases
then there is no existence. If existence ceases
then there is no birth. If birth ceases
then there is no old age, sickness, or
mass of suffering. All of it completely ceases
as taught by the wise. The twelve conditions
are profound, difficult to see and know. Only
the Buddha can fully awaken to what is
and what is not. If one can observe
oneself, then there are no sense bases. One
who deeply sees conditions will not seek a
teacher elsewhere. One who is detached from the
aggregates, sense bases, and sense fields, and is
free from defilement, is worthy to receive all
offerings and purify the offerings of the benefactors
If one attains the four kinds of eloquence
and attains definitive realization

"When Vipassi Buddha first attained enlightenment, he practiced two kinds of contemplation: the contemplation of peace and the contemplation of deliverance." The Buddha then spoke a verse:

The Tathāgata, who is unequaled, practiced two kinds of contemplation: the contemplation of
peace and the contemplation of deliverance. The sage crossed to the other shore
His mind was free and he cut off all afflictions. Climbing a mountain
to look in the four directions, he was called Vipassi. His great wisdom
light removed darkness, like reflecting on oneself with a mirror. He removed the
world's worries and sorrows, ending the suffering of birth, old age, and death.

Vipassi Buddha, in a quiet place, further thought: 'I have now attained this unsurpassed Dharma, which is profound and subtle, difficult to understand and see, extinguished and pure, known by the wise, not accessible to ordinary fools. This is because sentient beings have different tolerances, different views, different experiences, and different studies. Based on those different views, they each enjoy what they seek and work on what they are accustomed to. Therefore, they cannot understand this profound dependent origination. The extinction of craving and nirvana is even more difficult to know. If I explain it to them, they will definitely not understand and will only give rise to agitation.' Having thought this, he remained silent and did not speak the Dharma again.

At that time, Brahma Heaven King knew what Vipassi Tathāgata was thinking, and immediately thought to himself: 'Thinking of this world is already a failure and decay, very pitiful. Vipassi Buddha has attained this profound and wonderful Dharma, but does not want to speak.' Just like a strong man bending and stretching his arm, in the time it takes to snap one's fingers, he suddenly descended from the Brahma Heaven Palace and stood before the Buddha, bowing his head to the Buddha's feet and then standing to one side. At that time, Brahma Heaven King touched his right knee to the ground, joined his palms, and said to the Buddha: 'I only wish that the World Honored One would speak the Dharma at this time! Now these sentient beings have little dust and defilement, sharp faculties, a respectful mind, and are easy to be enlightened. They fear the sins of the next world without any savior, and are able to extinguish evil dharmas and give rise to the good path.'

The Buddha told Brahma King: 'Indeed! Indeed! As you have said, but I was just thinking in a quiet place: The true Dharma I have attained is profound and subtle. If I were to explain it to them, they would definitely not understand and would only give rise to agitation. Therefore, I remain silent and do not want to speak the Dharma. I have diligently practiced without slacking for countless asaṃkhyeya kalpas, cultivating the unsurpassed practice, and have now finally attained this difficult-to-attain Dharma. If I were to explain it to those with desire, anger, and ignorance, they would definitely not accept it, only tiring me in vain. This Dharma is subtle and contrary to the world. Sentient beings are attached to desire and obscured by ignorance, unable to believe and understand. Brahma King! I observe this to be so, and therefore remain silent and do not want to speak the Dharma.'

At that time, Brahma Heaven King again earnestly and sincerely requested up to three times: 'World Honored One! If you do not speak the Dharma, this world will now be destroyed and ruined, very pitiful. I only wish that the World Honored One would explain it in time, not letting sentient beings fall into other destinies!' At that time, the World Honored One heard the earnest and sincere request of Brahma Heaven King three times, and immediately used the Buddha's eye to observe the world, with sentient beings having varying degrees of defilement, and faculties having varying degrees of sharpness and dullness, with teachings having varying degrees of difficulty and ease. Those who are easy to teach fear the sins of the next world, are able to extinguish evil dharmas, and give rise to the good path. It is like the utpala flowers, padma flowers, kumuda flowers, and puṇḍarīka flowers, some of which have just emerged from the mud and not yet reached the water, some of which have already emerged and are level with the water, and some of which have emerged from the water but have not yet bloomed, but they are all not stained by the water and are easy to bloom. The sentient beings in the world are also like this.

At that time, the World Honored One told Brahma Heaven King: 'I have compassion for you all. Now I will open the gate of the sweet dew Dharma. This Dharma is profound and subtle, difficult to understand. Now I will explain it for those who believe and enjoy listening, not for those who are agitated and have no benefit.'

"At that time, Brahma Heaven King knew that the Buddha had accepted the invitation, was overjoyed, circumambulated the Buddha three times, bowed his head at the Buddha's feet, and suddenly disappeared. Not long after he left, the Tathāgata silently thought to himself: 'Whom should I teach the Dharma to first?' He then thought to himself: 'I should enter the city of Bandhumatī and first open the gate of the sweet dew Dharma for Prince Tisya and the son of the great minister Khanda.' Then, the World Honored One, in the time it takes for a strong man to bend and stretch his arm, suddenly disappeared from the Bodhi tree and arrived at the Deer Park in the city of Bandhumatī, where he spread his seat and sat down." The Buddha then spoke a verse:

Like a lion in the forest, roaming freely
The Buddha is also like this, roaming without obstruction.

Vipassī Buddha told the park keeper, 'You may enter the city and tell Prince Tisya and the son of the great minister Khanda: Do you wish to know? Vipassī Buddha is now in the Deer Park and wishes to see you. Please know the time.' At that time, the park keeper received the instruction and went to the two men, fully proclaiming the Buddha's teaching. When the two heard it, they immediately went to where the Buddha was, bowed their heads at his feet, and sat to one side. The Buddha gradually spoke the Dharma for them, showing, teaching, benefiting, and delighting them: discussing giving, discussing precepts, discussing rebirth in heaven, the impurity of desire, the suffering of the upper realms, and praising liberation as the most subtle and pure. At that time, the World Honored One saw that the minds of these two were gentle, joyful, and able to accept the true Dharma. He then spoke to them about the noble truth of suffering, explaining, opening up, distributing, and clarifying the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering.

"At that time, Prince Tisya and the son of the great minister Khanda immediately attained the purity of the Dharma eye on their seats, like a pure cloth that is easily dyed. At that time, the earth deity immediately proclaimed these words: 'Vipassī Tathāgata turns the unsurpassed Dharma wheel in the Deer Park of Banaras, which cannot be turned by śramaṇas, brāhmaṇas, devas, māras, brahmās, or others in the world.' In this way, the sound spread to the Four Heavenly Kings, up to the Heaven of Free Enjoyment of Manifestations by Others, and in a moment, the sound reached the Heaven of Brahmā." The Buddha then spoke a verse:

Rejoicing and leaping with joy, they praised the Tathāgata. Vipassī attained Buddhahood
and turned the unsurpassed Dharma wheel. First rising from the king of
trees, he went to the city of Banaras. For Khanda and Tisya
he turned the Dharma wheel of the Four Noble Truths. At that
time, Khanda and Tisya, having received the Buddha's teachings, in the pure
Dharma wheel, their pure conduct was unsurpassed. The assembly of the Trāyastriṃśa
devas and Śakra, the lord of devas, joyfully told each other, and
all the devas heard. The Buddha appeared in the world and turned
the unsurpassed Dharma wheel; increasing the number of devas and decreasing the
asuras. Ascending to the immortals, his fame spread everywhere. With good wisdom
he left the extremes of the world. In all dharmas, he was
self-mastery. With wisdom, he turned the Dharma wheel. Observing the equal dharmas
his mind was at peace, free from defilements. Having left the fetters
of birth and death, with wisdom, he turned the Dharma wheel. Ending
suffering and leaving all evils, leaving desire and attaining self-mastery, leaving the
prison of affection and love, with wisdom, he turned the Dharma wheel
The perfectly enlightened one, the most honored among humans, the most honored
among two-legged beings, the well-tamed one, all bonds were released. With wisdom
he turned the Dharma wheel. The teacher who guides and tames, able
to subdue the māras, he left all evils. With wisdom, he turned
the Dharma wheel. With the power of the undefiled, he subdued the
māras. His faculties were stable and not lax. Having exhausted the taints
and leaving the bonds of the māras, with wisdom, he turned the
Dharma wheel. If one studies the definitive Dharma, knowing all dharmas are
selfless, this is the supreme among dharmas. With wisdom, he turned the
Dharma wheel. Not for the sake of material gain, nor seeking fame
but out of compassion for sentient beings, with wisdom, he turned the
Dharma wheel. Seeing sentient beings suffering, oppressed by old age, sickness, and
death, for these three evil destinies, with wisdom, he turned the Dharma
wheel. Cutting off greed, hatred, and delusion, uprooting the source of craving
unmoving and liberated, with wisdom, he turned the Dharma wheel. The difficult
to conquer, I have conquered. Having conquered, I have subdued myself. Having
conquered the difficult to conquer māras, with wisdom, he turned the Dharma
wheel. This unsurpassed Dharma wheel, only the Buddha can turn. The devas
māras, Śakra, and Brahmā cannot turn it. Approaching the turning of the
Dharma wheel, benefiting the assembly of devas and humans, this teacher of
devas and humans

At that time, Prince Tisya and the son of the great minister Khanda, seeing the truth and attaining the fruit, truly without deception, accomplished fearlessness, then addressed Buddha Vipassī, saying: 'We wish to cultivate pure conduct in the Tathāgata's Dharma.' The Buddha said: 'Welcome, bhikṣus! My Dharma is pure and self-mastery. Practice to end suffering.' At that time, the two immediately received full ordination. Not long after receiving full ordination, the Tathāgata again manifested three things: first, supernatural powers, second, observing others' minds, and third, instruction. They then attained the undefiled mind liberation, the wisdom of no more doubts about birth and death.

At that time, many people in the city of Banaras, hearing that the two had renounced the world to study the path, wearing Dharma robes and carrying alms bowls, cultivating pure conduct, all said to each other: 'Their path must be true, causing these to abandon worldly glory and position, and give up what is precious.' At that time, 84,000 people from the city went to the Deer Park where Buddha Vipassī was, bowed their heads at his feet, and sat to one side. The Buddha gradually taught them the Dharma, showing, teaching, benefiting, and delighting them: discussing giving, discussing precepts, discussing rebirth in heaven, the impurity of desire, the suffering of the upper realms, and praising liberation as the most subtle and pure. At that time, the World-Honored One saw that the great assembly had minds that were gentle, joyful, and receptive to the true Dharma. He then taught them the noble truth of suffering, explaining, opening, distributing, and clarifying it. He also taught the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path to the cessation of suffering.

"At that time, the 84,000 people immediately removed dust and defilements from their seats, attained the purity of the Dharma eye, like a clean cloth easily accepting color, saw the Dharma, attained the fruit, truly without deception, accomplished fearlessness, and said to the Buddha: 'We wish to cultivate pure conduct in the Tathāgata's Dharma.' The Buddha said: 'Welcome, bhikṣus! My Dharma is pure and self-mastery. Practice to end suffering.' At that time, the 84,000 people immediately received full ordination. Not long after receiving full ordination, the World-Honored One taught them with three things: first, supernatural powers, second, observing others' minds, and third, instruction. They then attained the undefiled mind liberation, the wisdom of no more doubts about birth and death. The 84,000 people heard the Buddha turn the unsurpassed wheel of Dharma in the Deer Park, which could not be turned by śramaṇas, brāhmaṇas, devas, māras, brahmās, or others in the world. They then went to the city of Banaras where Buddha Vipassī was, bowed their heads at his feet, and sat to one side." At that time, the Buddha spoke in verse:

Just as one would quickly seek a place to extinguish a
burning head, so too would that person quickly go to the Tathāgata.

At that time, the Buddha spoke the Dharma in the same way. At that time, in the city of Banaras there were 168,000 great bhikṣu assemblies. The bhikṣus Tiṣya and Kaudānya rose up into the sky in the midst of the great assembly, emitting water and fire from their bodies, manifesting various supernatural powers, and speaking the subtle Dharma for the great assembly. At that time, the Tathāgata silently thought to himself: 'Now there are 168,000 great bhikṣu assemblies in this city. It is appropriate to send them to travel, each in pairs, to various places, for six years, and then return to the city to speak the complete precepts.'

At that time, the Śuddhāvāsa gods knew the Tathāgata's thoughts. In the time it takes for a strong man to bend and stretch his arm, they disappeared from that heaven and suddenly arrived here, bowing their heads to the World-Honored One's feet, and then stood to one side. After a while, they said to the Buddha: 'Yes, World-Honored One! There are many bhikṣus in this city of Banaras. It is appropriate to distribute them and have them travel to various places for six years before returning to this city to speak the complete precepts. We will protect them, preventing any who seek to take advantage of them.' At that time, the Tathāgata heard the words of these gods and silently accepted them.

"At that time, the Śuddhāvāsa gods saw the Buddha silently consent. They bowed to the Buddha's feet, suddenly disappeared, and returned to heaven. Not long after they left, the Buddha told the bhikṣus: 'Now there are many bhikṣus in this city. It is appropriate to distribute them and have them travel to teach and transform others. After six years, they should gather to speak the precepts.' At that time, the bhikṣus accepted the Buddha's teaching, took their robes and bowls, bowed to the Buddha, and left." The Buddha then spoke a verse:

The Buddha is completely unconfused by the multitude, without desire or attachment
His majesty is like a garuḍa, like a crane leaving an empty pond.

"At that time, the Śuddhāvāsa gods told the bhikṣus after one year: 'You have been traveling for one year, and there are five years left. You should know that after six years, you will return to the city to speak the precepts.' In this way, until the sixth year, the gods again said: 'Six years have passed, and you should return to speak the precepts.' At that time, the bhikṣus, having heard the gods' words, gathered their robes and bowls, returned to the city of Bandhumatī, went to the Deer Park where Vipaśyin Buddha was, bowed their heads at his feet, and sat to one side." The Buddha then spoke a verse:

Just as a well-trained elephant goes wherever it is intended
so too the great assembly returned according to the teachings.

At that time, the Tathāgata rose into the sky in front of the great assembly, sat cross-legged, and expounded the precepts: 'Forbearance is the foremost, the Buddha says nirvāṇa is supreme, not harming others by shaving the beard and hair is the way of the śramaṇa.' At that time, the Śuddhāvāsa gods, not far from the Buddha, spoke a verse:

The Tathāgata's great wisdom is subtle and uniquely honored
with the perfection of tranquility and insight, attaining supreme
perfect enlightenment. Out of compassion for sentient beings, he
attained enlightenment in the world and taught the four
noble truths to the śrāvakas: the truth of suffering
the cause of suffering, the cessation of suffering, and
the noble eightfold path leading to the place of
peace. Vipaśyin Buddha appeared in the world and in
the great assembly shone like the sun.

"Having spoken this verse, he suddenly disappeared."

At that time, the World-Honored One told the bhikṣus, "I remember, once upon a time, on Gṛdhrakūṭa Mountain in Rājagṛha, I had this thought: 'I have been born everywhere, except in the Śuddhāvāsa heaven. If I were to be born there, I would not return here.' At that time, bhikṣus, I had this thought: 'I wish to go to the heaven of no-more-fabrication.' At that time, in the time it takes a strong man to bend and stretch his arm, I disappeared from here and appeared in that heaven. The devas there saw me arrive and bowed their heads to me, stood to one side, and said to me, 'We are all disciples of Vipaśyin Tathāgata. We were born here because of his transformation. We will fully explain the causes and conditions of that Buddha.' Also, Śikhin Buddha, Viśvabhū Buddha, Krakucchanda Buddha, Kanakamuni Buddha, Kāśyapa Buddha, and Śākyamuni Buddha were all our teachers. We were born here because of their transformation.' They also explained the causes and conditions of those Buddhas. Up to being born in the Akaniṣṭha heaven, it was also like this." At that time, the Buddha spoke a verse:

It is like a strong man bending and stretching
his arm. I used my supernormal powers to go
to the heaven of no-more-fabrication. The seventh great sage
subdued the two demons. I pay homage with folded
hands to the one without heat and the one
without views. Like the day-degree tree, the distant fame
of the Śākya Master, endowed with excellent marks, reached
the heaven of good view. Like a lotus flower
not attached to water, the World-Honored One, without defilement
reached the great heaven of good view. Like the
sun rising, pure and without dust, bright like the
autumn moon, he went to the ultimate. These five
abodes are purified by sentient beings. Because of the
purity of mind, he came to the one without
afflictions. Coming with a pure mind, he became a
disciple of the Buddha, abandoning attachment and delighting in
non-attachment. Seeing the Dharma with certainty, the son of
Vipaśyin, with a pure mind and well-come, went to
the great sage. The son of Śikhin Buddha, without
defilement and without fabrication, came with a pure mind
to the one who has left existence. The son
of Viśvabhū, with complete faculties, came to me with
a pure mind, like the sun illuminating the sky
The son of Krakucchanda, abandoning all desires, came to
me with a pure mind, with wonderful light blazing
The son of Kanakamuni, without defilement and without fabrication
came to me with a pure mind, with light
like a full moon. The disciple of Kāśyapa, with
complete faculties, came to me with a pure mind
like the northern heaven, the great sage who is
not confused, foremost in supernormal powers, with a firm
mind, became a disciple of the Buddha. Coming with
a pure mind, he became a disciple of the
Buddha, paying homage to the Tathāgata and fully inquiring
of the Honored One about his birth, enlightenment, name
clan, and deep knowledge and views, attaining supreme enlightenment
The bhikṣu, in a quiet place, free from dust
and defilements, diligently and tirelessly cutting off all bonds
of existence. This is the ultimate cause and condition
of all Buddhas, proclaimed by the Tathāgata Śākyamuni.

Having spoken this great cause and condition sūtra, the bhikṣus who heard the Buddha's words rejoiced and upheld them.