3 （三）典尊经

Thus have I heard:

At one time, the Buddha was at Vulture Peak in Rājagṛha, together with a great assembly of 1,250 bhikṣus.

At that time, the Gandharva general Pañcaśikha, in the still and silent night when there were no people, emitted a great light, illuminating Vulture Peak, and came to where the Buddha was. He bowed his head at the Buddha's feet and stood to one side. Then Pañcaśikha said to the World-Honored One, "Yesterday, the Brahma King came to the Heaven of the Thirty-three and discussed with Śakra. I personally heard it from him. Should I now tell it to the World-Honored One?"

The Buddha said, "If you wish to speak, then speak."

Pañcaśikha said, "Once, the gods of the Heaven of the Thirty-three gathered in the Dharma lecture hall to discuss. At that time, the Four Heavenly Kings each sat in their respective positions according to their directions. The Heavenly King Dhṛtarāṣṭra sat in the east, facing west, with Śakra in front of him; the Heavenly King Virūḍhaka sat in the south, facing north, with Śakra in front of him; the Heavenly King Virūpākṣa sat in the west, facing east, with Śakra in front of him; the Heavenly King Vaiśravaṇa sat in the north, facing south, with Śakra in front of him. When the Four Heavenly Kings had all sat down first, then I sat down. There were also other great gods who had previously practiced pure and chaste conduct in the presence of the Buddha. After their lives ended here, they were reborn in the Heaven of the Thirty-three, causing those gods to increase their five blessings: first, the lifespan of the gods; second, the appearance of the gods; third, the fame of the gods; fourth, the happiness of the gods; fifth, the majestic virtue of the gods. At that time, all the gods of the Heaven of the Thirty-three joyfully exclaimed, 'The number of gods is increasing, and the number of asuras is decreasing.' Then Śakra, Lord of the Gods, knowing that the minds of the gods were filled with joy, spoke a verse for the gods of the Heaven of the Thirty-three, saying:

The gods of the Heaven of the Thirty-three enjoy themselves with Śakra
paying homage to the Tathāgata, the supreme king of the Dharma. The
gods receive the blessings of the shadow, with lifespan, appearance, fame, happiness
and majestic virtue. Having practiced chaste conduct in the presence of the
Buddha, they are reborn here. There are also other gods, with extremely
majestic radiance and color. The disciples of the Buddha's wisdom are reborn
here, even more distinguished. The Heaven of the Thirty-three and the Heaven
of Yāma contemplate this self-enjoyment, paying homage to the Tathāgata, the supreme
king of the Dharma.

At that time, the gods of the Heaven of the Thirty-three, having heard this verse, were even more joyful and elated, unable to contain themselves. They increased the number of gods and reduced the number of asuras. Śakra, Lord of the Gods, seeing that the gods of the Heaven of the Thirty-three were joyful and delighted, said to them, 'Virtuous ones! Do you wish to hear the Tathāgata's eight unequaled dharmas?' The gods of the Heaven of the Thirty-three said, 'We wish to hear them with great joy!'

Śakra replied, 'Listen attentively! Listen attentively! Consider it well! Virtuous ones! The Tathāgata, Arhat, Perfectly Enlightened One, endowed with the ten titles, is not seen in the past, future, or present to be like the Buddha, endowed with the ten titles. The Buddha's Dharma is subtle and wonderful, well worth expounding. It is practiced by the wise. In the past, future, or present, there is not seen to be a subtle Dharma like the Buddha's. The Buddha, by means of this Dharma, awakens himself, penetrates without obstruction, and delights in himself. In the past, future, or present, there is not seen to be one who can awaken himself by means of this Dharma, penetrate without obstruction, and delight in himself like the Buddha. Virtuous ones! Having awakened himself by means of this Dharma, the Buddha is also able to reveal the path to nirvāṇa, approaching it gradually and entering into tranquility. It is like the waters of the Ganges and the Yamunā flowing together into the great ocean. The Buddha is also like this, skillfully revealing the path to nirvāṇa, approaching it gradually and entering into tranquility. In the past, future, or present, there is not seen to be one who can reveal the path to nirvāṇa like the Buddha. Virtuous ones! The Tathāgata's retinue is accomplished. Kṣatriyas, brāhmaṇas, householders, śramaṇas, and those with wisdom are all accomplished retinues of the Tathāgata. In the past, future, or present, there is not seen to be an accomplished retinue like the Buddha. Virtuous ones! The Tathāgata's great assembly is accomplished, namely bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās. In the past, future, or present, there is not seen to be an accomplished great assembly like the Buddha. Virtuous ones! The Tathāgata's words and actions are in accord. What is said is as practiced, and what is practiced is as said. This is the accomplishment of the Dharma by the Dharma. In the past, future, or present, there is not seen to be one whose words and actions are in accord, accomplishing the Dharma by the Dharma like the Buddha. Virtuous ones! The Tathāgata benefits many and brings peace to many, benefiting devas and humans with a mind of loving-kindness and compassion. In the past, future, or present, there is not seen to be one who benefits many and brings peace to many like the Buddha. Virtuous ones! These are the Tathāgata's eight unequaled dharmas.'

"At that time, the gods of the Heaven of the Thirty-three said, 'If there were eight Buddhas in the world, it would greatly increase the number of gods and decrease the number of asuras.' The gods of the Heaven of the Thirty-three said, 'Forget about eight Buddhas. Even if there were seven, six, or even two Buddhas appearing in the world, it would greatly increase the number of gods and decrease the number of asuras, let alone eight.' Śakra, Lord of the Gods, told the gods of the Heaven of the Thirty-three, 'I have heard from the Buddha and received it directly from the Buddha. I wish for two Buddhas to appear in the world at the same time, but it is impossible. It is only because the Tathāgata abides in the world for a long time, out of great compassion and for the benefit of many, that devas and humans find peace. This greatly increases the number of gods and decreases the number of asuras.'"

At that time, Pañcaśikha addressed the Buddha, saying, "World-Honored One! The reason the gods of the Heaven of the Thirty-three gather in the Dharma assembly hall is to discuss and contemplate, to weigh and observe, to give instructions, and then to order the Four Heavenly Kings. After the Four Heavenly Kings receive the instructions, they each take their seats. Before long, there is a great strange light illuminating the four directions. When the gods of the Heaven of the Thirty-three see this light, they are all greatly startled, thinking, 'What strange phenomenon is this strange light?' The great gods with majestic virtue are also frightened, thinking, 'What strange phenomenon is this strange light?' At that time, the Great Brahma King transformed himself into a youth with a five-peaked topknot, standing in the sky above the great assembly. His appearance was upright and handsome, surpassing the others. His body was purple-golden in color, outshining the light of the gods. The gods of the Heaven of the Thirty-three did not rise to welcome him, nor did they pay respect to him, nor did they invite him to sit. At that time, the Brahma youth took his seat wherever he went. Sitting there, he was joyful, just like when a kṣatriya anointed with water ascends the throne, he is elated with joy. Before long, he again transformed his body, taking on the appearance of a youth with a five-peaked topknot, sitting in the sky above the great assembly. He sat upright and unmoving, just like a strong man sitting in a comfortable seat. He then spoke a verse, saying:

The gods of the Heaven of the Thirty-three, Śakra, and the others
enjoy themselves together. They pay respect to the Tathāgata, the supreme king
of the Dharma. The gods receive the merit of the shadow, with
lifespan, appearance, fame, happiness, and majesty. They cultivate the holy life under
the Buddha, and therefore are reborn here. There are also gods with
extremely majestic radiance and color. The disciples of the Buddha's wisdom are
reborn here, even more distinguished. The Heaven of the Thirty-three and the
Heaven of Yāma contemplate this self-enjoyment. They pay respect to the Tathāgata
the supreme king of the Dharma.

At that time, the gods of the Heaven of the Thirty-three said to the youth, 'We have heard Śakra Devānām-Indra praise the Tathāgata's eight unequaled dharmas, and we are overjoyed, unable to contain ourselves.' At that time, the Brahma youth said to the gods of the Heaven of the Thirty-three, 'What are the Tathāgata's eight unequaled dharmas? I also wish to hear them.' At that time, Śakra Devānām-Indra then spoke to the youth about the Tathāgata's eight unequaled dharmas. When the gods of the Heaven of the Thirty-three and the youth heard this, they were doubly joyful, unable to contain themselves. The ranks of the gods increased, while the ranks of the asuras decreased. At that time, the youth saw the gods rejoicing, and he was even more delighted. He then said to the gods of the Heaven of the Thirty-three, 'Do you wish to hear one unequaled dharma?' The gods said, 'Excellent! We wish to hear it with joy.'

The youth said, 'If you wish to hear, listen attentively and accept it well! I shall explain it to you.' He said to the gods, 'When the Tathāgata was a bodhisattva in the past, wherever he was born, he was intelligent and wise. Virtuous ones! You should know that in the distant past, there was a king named Dhṛtarāṣṭra. His eldest prince was named Maitrī. The king had a chief minister named Bhava, and the minister had a son named Jyotiṣkeśa. Prince Maitrī had a friend, and that friend was also friends with six chief ministers of the kṣatriyas. When King Dhṛtarāṣṭra wanted to enter the inner palace for amusement and entertainment, he entrusted the affairs of the country to the chief minister Bhava, and then entered the palace to enjoy himself with music and the five desires. When the chief minister Bhava wanted to handle the affairs of the country, he first asked his son, and then made decisions. When giving orders, he also asked his son.'

After some time, Bhava suddenly passed away. When King Dhṛtarāṣṭra heard of his passing, he was saddened and lamented, 'Alas! How unfortunate to lose a capable minister of the country!' Prince Maitrī silently thought to himself, 'The king is distressed by the loss of Bhava. Now I should go and advise the great king not to be distressed by his death. The reason is that Bhava has a son named Jyotiṣkeśa, who is even more intelligent and wise than his father. Now he can be summoned to handle the affairs of the country.' At that time, Prince Maitrī went to the king and fully reported the above matter to his father, the king. Having heard the prince's words, he immediately summoned Jyotiṣkeśa and said to him, 'I now appoint you to replace your father's position and give you the seal of office.' At that time, Jyotiṣkeśa, having received the seal of office, when the king wanted to enter the palace, he again entrusted the affairs to him.

At that time, Jyotiṣkeśa was clear in governance. What his father had done, Jyotiṣkeśa also knew. What his father had not done, Jyotiṣkeśa also knew. Later, his reputation spread throughout the country, and everyone in the world called him the Great Bhava. Later, the Great Bhava had this thought: 'Now King Dhṛtarāṣṭra is already old and his remaining life is short. If the prince succeeds to the throne, it will not be difficult. I should now go and tell the six kṣatriya chief ministers, "Now King Dhṛtarāṣṭra is already old and his remaining life is short. If the prince succeeds to the throne, it will not be difficult. You should also be granted your own kingdoms. When you ascend the throne, do not forget each other."'

At that time, the Great Bhava went to the six kṣatriya chief ministers and said to them, 'You should know that now King Dhṛtarāṣṭra is already old and his remaining life is short. If the prince succeeds to the throne, it will not be difficult. You should go and tell the prince this meaning. We have known each other since we were young. When you are in pain, I am in pain. When you are happy, I am happy. Now the king is old and his remaining life is short. If the prince succeeds to the throne, it will not be difficult. When you ascend the throne, you should grant us fiefs.' At that time, the six kṣatriya chief ministers, having heard his words, went to the prince and told him the above matter. The prince replied, 'If I ascend the throne and grant fiefs, to whom should I grant them?'

At that time, the king suddenly passed away after a short while. The ministers of the country immediately enthroned the prince as the rightful king. After the king ascended the throne, he silently thought to himself, 'Now appointing a prime minister should follow the previous king.' He further thought, 'Who is suitable for this position? It should be the Great Bhava.' At that time, the king, out of compassion, told the Great Bhava, 'I now appoint you to the position of prime minister and give you the seal of office. You should diligently worry about and manage state affairs.' At that time, the Great Bhava, having heard the king's instruction, immediately accepted the seal of office. Whenever the king entered the palace, he would entrust the later affairs to the Great Bhava.

The Great Bhava further thought to himself, 'I should now go to the six kṣatriyas and ask them if they remember what was said before.' He then went to them and said, 'Do you now remember what was said before? Now the prince has ascended the throne and is secluded in the deep palace, enjoying the five desires. You should now go and ask the king, who is in the heavenly position, enjoying the five desires, if he still remembers what was said before?' At that time, the six kṣatriyas, having heard these words, went to the king and said to the great king, 'The king is in the heavenly position, enjoying the five desires. Does he still remember what was said before? Who should occupy the fiefs and territories?' The king said, 'I do not forget the words of the past. Who else but you should occupy the fiefs and territories?' The king further thought to himself, 'This Jambudvīpa land is wide inside and narrow outside. Who can divide it into seven parts?' He further thought to himself, 'Only the Great Bhava can divide it.' He then told him, 'You can divide this Jambudvīpa land into seven parts.'

At that time, the Great Bhava immediately divided it. The king's capital city, villages, counties, and states were all divided. The six kṣatriya countries were also given their shares. The king rejoiced, saying, 'My wish has been fulfilled!' At that time, the six kṣatriyas also rejoiced, saying, 'Our wish has been fulfilled. We have accomplished this deed, thanks to the power of the Great Bhava.' The six kṣatriya kings further thought to themselves, 'When our country is first established, we need ministers. Who is capable? Like the Great Bhava, we should appoint him to manage state affairs.' At that time, the six kṣatriya kings then appointed the Great Bhava and told him, 'Our country needs a prime minister. You should manage state affairs for us.' Thereupon, the six countries each gave the seal of office to the prime minister.

At that time, the Great Bhava, having received the seal of office, and the six kings entered the palace to tour and enjoy themselves. At that time, they all entrusted state affairs to the Great Bhava. The Great Bhava managed the affairs of the seven countries, and nothing was not accomplished. At that time, there were seven great householders in the country. The Great Bhava also managed their household affairs. He was also able to instruct seven hundred brāhmaṇas in reciting the scriptures. The seven kings respected the Great Bhava as a prime minister, just like a divine being. The seven great householders regarded him as a great king, and the seven hundred brāhmaṇas regarded him as a brahmā. At that time, the seven kings, seven great householders, and seven hundred brāhmaṇas all thought to themselves, 'The Great Bhava prime minister often meets with Brahmā, speaks, sits, and rises with him, and is close to him.'

At that time, the Great Bhava silently understood the intentions of the seven kings, householders, and brāhmaṇas, thinking, 'I always meet with Brahmā, speak, sit, and rise with him. But I have never actually seen Brahmā, spoken with him, or eaten with him. It is not right to accept this title in vain. I have also heard the elders say: "Those who dwell in seclusion and cultivate the four immeasurables for four months in the summer will be visited by Brahmā." Now, should I cultivate the four immeasurables so that Brahmā will come down and meet with me?' Thereupon, the Great Bhava went to the seven kings and said to them, 'I only wish that the great kings would attend to state affairs. I wish to cultivate the four immeasurables for four months in the summer.' The seven kings said, 'You should know the right time.' The Great Bhava prime minister also told the seven householders, 'You should each diligently attend to your own affairs. I wish to cultivate the four immeasurables for four months in the summer.' The householders said, 'Yes! You should know the right time.' He also told the seven hundred brāhmaṇas, 'You should diligently recite and teach each other. I wish to cultivate the four immeasurables for four months in the summer.' The brāhmaṇas said, 'Yes! Now, Master, you should know the right time.'

At that time, the Great Bhava built a quiet room to the east of the city. He stayed there for four months in the summer to cultivate the four immeasurables. However, Brahmā still did not come down. The Great Bhava thought to himself, 'I have heard the elders say that those who cultivate the four immeasurables for four months in the summer will be visited by Brahmā. Now it is quiet and there is no sign of it.' At that time, on the full moon day of the fifteenth, the Great Bhava came out of his quiet room and sat in the open air. Not long after sitting, a great light appeared. The Great Bhava silently thought, 'This strange light, will it be a sign that Brahmā is about to descend?'

At that time, Brahmā Heaven immediately transformed into a youth with a five-pointed topknot, sitting in the air above the Great Bhava. Having seen this, the Great Bhava spoke a verse, saying:

What kind of heavenly being is this, sitting in the sky
illuminating the four directions like a great burning pile of firewood?

At that time, the Brahmā youth replied in verse:

Only the gods of the Brahmā world know me as
a Brahmā youth. Others call me a great divine worshipper.

At that time, the great recorder replied in verse:

Now I shall consult and follow your instructions with respect. I
will prepare various exquisite flavors. May the gods know my mind.

At that time, the Brahma youth replied in verse:

O Venerable One, what do you seek to accomplish by
your practice? Now I shall accept this offering for you.

He also said to the Great Venerable: "If you have any questions, feel free to ask them, and I shall explain them for you." At that time, the Great Venerable thought to himself: "Should I ask about present matters or future matters?" He further thought: "What is the use of asking about present matters? I shall ask about the profound matters of the future." He then addressed the Brahma youth in verse, asking:

Now I ask the Brahma youth, who can resolve doubts and uncertainties. What
do you study and abide by to be reborn in the Brahma Heaven?

At that time, the Brahma youth replied in verse:

Abandon the notion of self and others, dwell alone and cultivate loving-kindness. Remove
desire, be free from defilement, and you will be reborn in the Brahma Heaven.

At that time, the great recorder, having heard these verses, thought to himself: "The Brahma youth's verses suggest removing defilement. I do not understand this. I should ask again." The great recorder then asked in verse:

The Brahma verses speak of defilement. Please explain it to me now. Who opens
the door to the world, falling into evil and not being reborn in heaven?

At that time, the Brahma youth replied in verse:

Deceit, jealousy, arrogance, and conceit, greed, anger, and delusion, indulging in
the mind and concealing it. This is the defilement of the
world. Now I tell you to know it. This opens the
door to the world, falling into evil and not being reborn in heaven.

At that time, the great recorder, having heard this verse, further thought to himself: 'The meaning of defilement spoken by the Brahma youth I have now understood. But for those at home, there is no way to eliminate it. Now should I abandon the world, go forth, shave my beard and hair, wear the Dharma robes, and cultivate the path?'

At that time, the Brahma youth knew his intention and spoke in verse:

You are able to be courageous, this intention is excellent and wonderful; what
the wise do, upon death they will surely be born in the Brahma Heaven.

Then the Brahma youth suddenly disappeared.

Then the great minister returned to the seven kings and said, 'Great kings! Please rule the country well with your divine wisdom. Now I wish to leave the world and practice the path in the Dharma robes. Why is this? I personally heard the Brahma youth speak of filth, and my mind is greatly disgusted by it. If I were to stay at home, there would be no way to eliminate it.' At that time, the seven kings thought to themselves, 'Brahmins generally crave wealth and treasures. I should now open the treasury widely and give him whatever he needs, so that he will not leave the household.' The seven kings then summoned the great minister and said to him, 'If there is anything you need, I will give it all to you. You should not leave the household.' The great minister then said to the king, 'Now that I have received the king's gifts, I also have a great deal of wealth and treasures. I will leave them all to the great king. Please allow me to leave the household and fulfill my aspiration.

At that time, the seven kings again thought, 'Brahmins generally crave beautiful women. I should now release the palace concubines to fulfill his wishes, so that he will not leave the household.' The king then summoned the great minister and said to him, 'If you need concubines, I will give them all to you. You should not leave the household.' The great minister replied, 'Now that I have received the king's gifts, there are already many concubines in my household. I will release them all, seeking to leave affection and practice the path. Why is this? I personally heard the Brahma youth speak of filth, and my mind is greatly disgusted by it. If I were to stay at home, there would be no way to eliminate it.'

Then the great minister addressed King Compassionate with a verse, saying:

May the king listen to my words. The king is the most honored
among men. Granting wealth, treasures, and concubines, these treasures are not what I desire.

Then King Compassionate replied in verse:

The city of Dantaka, the city of A婆布和, the city of A槃大天, the
city of Anga, the city of Campa, the city of Sumitra, the city
of Sata, the city of Xita, the city of Lou, the city of
Bhara, the city of Kasi, all built by you, the honored one. If
there is anything lacking in the five desires, I will give it all
to you. It is appropriate to govern the country together. There is no
need to leave home.

Then the great minister replied in verse:

I have no lack of the five desires, and I do not enjoy the
world. Having heard the words of the gods, I have no intention of returning home.

Then King Compassionate replied in verse:

What great sage said this? From which god did you hear
it? Abandoning the five desires, I now ask you to answer me.

Then the great sage replied in verse:

In the past, when I was alone in a quiet
place, contemplating, the Brahma King came and emitted great light
I heard it from him and became dispassionate towards the world.

Then King Compassionate replied in verse:

Please stay a while, great teacher, and together promote the
Dharma. Then we will both leave home, and you will
be my teacher. Just as the sky is filled with
pure lapis lazuli, now my pure faith fills the Buddha's teachings.

Then the great teacher also spoke in verse:

All gods and worldly people should abandon the five desires
eliminate all defilements, and purify the practice of the Brahma-way.

At that time, the seven kings said to the great teacher: 'You can stay for seven years, enjoy the five desires of the world together, and then abandon the country, entrust it to your children, and leave the household life together. Wouldn't that be good? We will also do the same as you.' At that time, the great teacher replied to the seven kings: 'The world is impermanent, human life passes quickly, and even a breath is difficult to guarantee. How far is it to seven years?' The seven kings said again: 'If seven years is far, then six years, five years, and even one year. Stay in the quiet palace, enjoy the five desires of the world together, and then abandon the country, entrust it to your children, and leave the household life together. Wouldn't that be good? We will also do the same as you.' At that time, the great teacher again replied to the king: 'The world is impermanent, human life passes quickly, and even a breath is difficult to guarantee. How far is it to even one year? Even seven months, or one month, is still too long.' The king said again: 'Stay in the deep palace for seven days, enjoy the five desires of the world together, and then abandon the country, entrust it to your children, and leave the household life together. Wouldn't that be good?' The great teacher replied: 'Seven days is not far, I can stay that long. I only hope that the great king will not go back on his word. After seven days, if the king does not leave, I will leave the household life myself.'

At that time, the great teacher went to the seven householders and said: 'You should each manage your own affairs. I wish to leave the household life to cultivate the unconditioned path. The reason is that I personally heard from Brahma Heaven about the foul stench, and my mind is greatly disgusted by it. If I stay at home, there is no way to eliminate it.' At that time, the seven householders replied to the great teacher: 'Excellent! This aspiration! It is time to know. We also wish to leave the household life together. We will do the same as you.'

At that time, the great teacher again went to the seven hundred Brahmins and said to them: 'You should diligently recite and extensively explore the meaning of the path, teaching each other. I wish to leave the household life to cultivate the unconditioned path. The reason is that I personally heard from Brahma Heaven about the foul stench, and my mind is greatly disgusted by it. If I stay at home, there is no way to eliminate it.' At that time, the seven hundred Brahmins said to the great teacher: 'Master! Do not leave the household life. The householder's life is comfortable, with the five desires for self-entertainment, with many attendants, and no worries or suffering. The one who leaves the household life is alone in the wilderness, with nothing desired, nothing to be greedy for.' The great teacher replied: 'If I consider the householder's life to be happiness and leaving the household life to be suffering, I will never leave the household life; if I consider the householder's life to be suffering and leaving the household life to be happiness, then I leave the household life.' The Brahmins replied: 'If the Master leaves the household life, we will also leave the household life; whatever the Master practices, we will all practice.'

At that time, the great teacher went to his wives and said to them: 'You should stay as you wish, or return as you wish. I wish to leave the household life to seek the unconditioned path. I will explain the above matters in detail to express my intention to leave the household life.' At that time, the wives replied: 'The great teacher is like our husband, like our father. If he now leaves the household life, we will also follow him. Whatever the great teacher practices, we should also practice.'

After seven days, the great teacher then shaved his beard and hair, put on the three Dharma robes, and left the household life. At that time, the seven kings of the seven countries, the seven great householders, the seven hundred Brahmins, and the forty wives, in this way, there were eighty-four thousand people who simultaneously left the household life and followed the great teacher. At that time, the great teacher traveled to various countries with the great assembly, widely promoting the Dharma and benefiting many.

At that time, the Brahma King told the heavenly beings: 'The great teacher minister at that time, was he not someone else? Do not have such a view. The present Śākyamuni Buddha is his body. The World-Honored One, after seven days, left the household life to cultivate the path, leading the great assembly, traveling to various countries, widely promoting the Dharma and benefiting many. If you have any remaining doubts about my words, the World-Honored One is now on Vulture Peak. You may go and ask. As the Buddha says, you should uphold it.'

Panthaka said: "I came here for this reason. Yes, World-Honored One! Is the great teacher the World-Honored One? After seven days, did the World-Honored One leave the household life to cultivate the path, together with the seven kings of the seven countries, and eighty-four thousand people, simultaneously leaving the household life, traveling to various countries, widely promoting the Dharma and benefiting many?"

The Buddha told Panthaka: "Is the great teacher someone else at that time? Do not have such a view. It is my body. At that time, the men and women of the whole country, when walking or moving, if something was damaged, all raised their voices and said: 'Homage to the great teacher, the great appearance of the seven kings! Homage to the great teacher, the great appearance of the seven kings!' This was repeated three times. Panthaka! At that time, the great teacher had great virtue and power, but he was unable to teach his disciples the ultimate path, unable to make them attain the ultimate pure practice, unable to lead them to the place of peace and tranquility. The Dharma he taught, when the disciples practiced and followed it, after their bodies perished and their lives ended, they were reborn in the Brahma Heaven; those with shallower practice were reborn in the Heaven of Others' Emanations; next, in the Heaven of Emanations, the Heaven of Satisfaction, the Heaven of Brightness, the Heaven of the Thirty-three Gods, the Four Heavenly Kings, the kṣatriyas, brāhmaṇas, and wealthy householders, with freedom in what they desired.

"Panthaka! The disciples of the great teacher all left the household life without doubt, with results, and with instructions, but it was not the ultimate path, unable to make them attain the ultimate pure practice, unable to lead them to the place of peace and tranquility. The best path among them only reached the Brahma Heaven. Now I teach the Dharma for my disciples, enabling them to attain the ultimate path, the ultimate pure practice, the ultimate peace and tranquility, and ultimately return to nirvana. The disciples who practice and follow my teachings abandon the defiled and accomplish the undefiled, with liberation of mind and liberation through wisdom. In this present life, they personally realize: birth and death are exhausted, the pure practice is established, what is to be done is accomplished, and they will not accept existence again. Next, those with shallower practice sever the five lower fetters and attain parinirvāṇa in the heavens, not returning here again. Next, those who have exhausted the three fetters and have weakened desire, anger, and delusion, come to the world once more and attain parinirvāṇa; next, those who have severed the three fetters become srota-āpannas, do not fall into evil paths, go back and forth seven times at most, and will definitely attain parinirvāṇa. Panthaka! My disciples leave the household life without doubt, with results, with instructions, with the ultimate path, the ultimate pure practice, the ultimate peace and tranquility, and ultimately attain extinction."

At that time, Panthaka heard what the Buddha said and joyfully accepted it.