36.5 （五）

Thus have I heard:

At one time, the Buddha was at Anāthapiṇḍada's Park in the Jeta Grove near Śrāvastī, together with a great assembly of five hundred bhikṣus.

At that time, Śakra, lord of the devas, in the time it takes to bend and stretch out an arm, came to where the World-Honored One was, bowed his head to the Buddha's feet, and sat to one side. At that time, Śakra, lord of the devas, said to the World-Honored One, "The Tathāgata also said, 'When the Tathāgata appears in the world, he must do five things. What are the five? He must turn the wheel of the Dharma; he must liberate his parents; he must establish those without faith on the ground of faith; he must cause those who have not given rise to the bodhi mind to give rise to the bodhi mind; and he must receive the prediction of Buddhahood in between. These five causes and conditions are what the Tathāgata appears in the world for.' Now the Tathāgata's mother is in the Heaven of the Thirty-three, wishing to hear the Dharma. Now the Tathāgata is in Jambudvīpa, surrounded by the four assemblies, with kings and people all coming to gather. Excellent, World-Honored One! Please go to the Heaven of the Thirty-three and teach the Dharma to your mother." At that time, the World-Honored One silently accepted.

At that time, the dragon kings Nanda and Upananda thought, "These bald-headed śramaṇas are flying above us. We should find a way to make them suffer." Then the dragon kings became angry and released a great wind and fire, causing the entire Jambudvīpa to be engulfed in flames.

At that time, Ānanda said to the Buddha, "Why is there this smoke and fire in Jambudvīpa?"

The World-Honored One said, "These two dragon kings had this thought: 'These bald-headed śramaṇas always fly above us. We should restrain them so they cannot fly in the sky.' They then became angry and released this smoke and fire. For this reason, this transformation occurred."

At that time, Mahākāśyapa immediately rose from his seat and said to the World-Honored One, "I now wish to go and fight with them."

The World-Honored One said, "These two dragon kings are extremely fierce and difficult to be tamed. You should return to your seat."

At that time, Venerable Aniruddha immediately rose from his seat and said to the World-Honored One, "I now wish to go and subdue that evil dragon."

The World-Honored One said, "These two evil dragons are extremely fierce and difficult to be tamed. You should return to your seat."

At that time, Revata, Venerable Katyayana, Venerable Subhuti, Venerable Udayi, and Venerable Baka each rose from their seats and said to the World-Honored One, "We now wish to go and subdue the evil dragons."

The World-Honored One said, "These two dragon kings are extremely fierce and difficult to be tamed. You should return to your seats."

At that time, Venerable Maha Maudgalyayana immediately rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, and said to the Buddha, "I wish to go there and subdue the evil dragons."

The World-Honored One said, "These two dragon kings are extremely fierce and difficult to be tamed. How can you tame those dragon kings now?"

Maudgalyayana said to the Buddha, "I will first go there and transform my form to be extremely large, fearing that it will frighten the dragons. Then I will transform my form to be extremely small, and then subdue them with the usual method."

The World-Honored One said, "Excellent! Maudgalyayana! You are able to endure and subdue the evil dragons. However, Maudgalyayana! Uphold your mind and do not give rise to chaotic thoughts. The reason is that those dragons are fierce and will disturb you."

At that time, Maudgalyayana immediately bowed at the Buddha's feet. In the time it takes to bend and stretch an arm, he disappeared from there and went to the top of Mount Sumeru. At that time, the dragon kings Nanda and Upananda circled Mount Sumeru seven times, greatly enraged, releasing great smoke and fire.

At that time, Maudgalyayana himself concealed his original form and transformed into a great dragon king with fourteen heads, circling Mount Sumeru fourteen times, releasing great smoke and fire, and staying above the two dragon kings.

At that time, the dragon kings Nanda and Upananda, seeing the great dragon king with fourteen heads, became terrified and said to each other, "We should test the power of this dragon king today to see if he is truly superior to us.

At that time, the dragon kings Nanda and Upananda used their tails to strike the great ocean, sprinkling water on the Heaven of the Thirty-three Gods, but it did not reach Venerable Maudgalyayana's body. At that time, Venerable Maudgalyayana also used his tail to strike the water in the great ocean, the water reaching up to the Heaven of the Pure Abode, and also sprinkling the bodies of the two dragon kings.

At that time, the two dragon kings said to each other, "We have used all our strength to sprinkle water on the Heaven of the Thirty-three Gods, but this great dragon king surpasses us. We have seven heads, but this dragon king has fourteen heads. We encircle Mount Sumeru seven times, but this dragon king encircles Mount Sumeru fourteen times. We, the two dragon kings, should now join forces to fight with him."

At that time, the two dragon kings were extremely angry, thundering, lightning, and releasing great flames. At that time, Venerable Maudgalyayana thought, "When dragons fight, they use fire and lightning. If I fight with fire and lightning, the people in Jambudvipa and the Heaven of the Thirty-three Gods will all be harmed. I should now transform my form to be extremely small and fight with them." At that time, Maudgalyayana immediately transformed his form to be small, entered the dragon's mouth, and came out through its nose; or entered through the nose and came out through the ears; or entered the ears and came out through the eyes; coming out of the eyes, he walked on the eyebrows.

At that time, the two dragon kings were extremely frightened and thought, "This great dragon king has great power, able to enter through the mouth and come out through the nose; enter through the nose and come out through the eyes. We are indeed inferior today. Our dragon species have four kinds of birth: egg-born, womb-born, moisture-born, and transformation-born. There is none who can surpass us. Now this dragon king has such great power that we cannot fight him. Our lives will be lost in an instant." They were all frightened and their hair stood on end.

At that time, Maudgalyayana saw that the dragon kings were frightened and returned to his normal form, walking on the eyelashes. At that time, the two dragon kings saw Maudgalyayana and said to each other, "This is the monk Maudgalyayana! He is not a dragon king. It is amazing! It is extraordinary! He has great power, able to fight with us." At that time, the two dragon kings said to Maudgalyayana, "Venerable One, why did you disturb us so much? What instructions do you have for us?"

Maudgalyayana replied, "You all had this thought yesterday: 'How can a bald-headed monk always fly above us? We should control him now.'"

The dragon kings replied, "Yes, Maudgalyayana!"

Maudgalyayana said, "Dragon kings, you should know that this Mount Sumeru is the road for the gods, not the place where you live."

The dragon kings replied, "Please forgive us and do not blame us again. From now on, we will not dare to disturb you again and give rise to evil and confused thoughts. Please allow us to be your disciples."

Maudgalyayana said, "Do not take refuge in me. Take refuge in what I take refuge in."

The dragon kings said to Maudgalyayana, "We take refuge in the Tathāgata today."

Maudgalyayana said, "You cannot take refuge in the World Honored One by relying on this Mount Sumeru. Now you should come with me to the city of Sravasti to take refuge."

At that time, Maudgalyayana took the two dragon kings and in the time it takes to bend and stretch an arm, they went from Mount Sumeru to the city of Sravasti. At that time, the World Honored One was expounding the Dharma to an innumerable assembly. Maudgalyayana said to the two dragon kings, "You should know that today the World Honored One is expounding the Dharma to an innumerable assembly. You cannot go to where the World Honored One is in your own forms."

The dragon kings replied, "Yes, Maudgalyayana!"

At that time, the dragon kings returned to their human forms, transforming into human bodies that were neither too tall nor too short, with dignified and upright features, the color of peach blossoms.

At that time, Maudgalyayana went to where the World-Honored One was, bowed his head at the Buddha's feet, and sat to one side. At that time, Maudgalyayana said to the dragon kings, "Now is the right time, you may proceed forward."

At that time, the dragon kings heard Maudgalyayana's words, immediately rose from their seats, knelt on one knee with palms joined, and addressed the World-Honored One, saying, "We two clansmen, named Nanda and Upananda, take refuge in the Tathāgata and uphold the five precepts. We only wish that the World-Honored One would allow us to become upasakas, and for the rest of our lives, we will no longer take life." At that time, the World-Honored One snapped his fingers in assent. The two dragon kings then returned to their seats, wishing to hear the Dharma.

At that time, King Prasenajit thought, "What is the cause and condition for the smoke and fire in this Jambudvipa?" At that time, King Prasenajit rode in a chariot with jeweled feathers and left the city of Sravasti to go to where the World-Honored One was. At that time, the people saw the king coming from afar and all came forward to welcome him, saying, "Welcome, great king! Please take a seat here."

At that time, the two dragon kings remained silent and did not rise. At that time, King Prasenajit bowed at the feet of the World-Honored One and sat to one side. At that time, the great king addressed the World-Honored One, saying, "I now wish to ask something. I only wish that the World-Honored One will explain it in detail."

The World-Honored One said, "If you wish to ask something, now is the right time."

King Prasenajit addressed the Buddha, saying, "What are the causes and conditions that cause the smoke and fire in this Jambudvīpa to be like this?"

The World-Honored One said, "It was created by the dragon kings Nanda and Upananda. However, Your Majesty, do not be afraid. There will be no more changes of smoke and fire today."

At that time, King Prasenajit thought, "I am now the great king of this country! The people respect me and my fame is known far and wide. Where did these two come from? Seeing me here, they still do not come to greet me. If they stay within my territory, I will capture and imprison them; if they come from another realm, I will capture and kill them."

At that time, the dragon king knew what King Prasenajit was thinking in his mind and became angry. The dragon king then thought, "We have done nothing wrong to this king, yet he wants to harm us in return. I must take this king and the people of the country of Kasi and kill them all." At that time, the dragon king immediately rose from his seat, paid homage at the feet of the World-Honored One, and left. Not far from Jetavana, he disappeared.

At that time, King Prasenajit saw the man leave and, before long, said to the World-Honored One, "There are many affairs of state. I wish to return to the palace."

The World-Honored One said, "It is time for you to know."

At that time, King Prasenajit immediately rose from his seat and left. He told his ministers, "Which way did those two men go? Quickly capture them!" At that time, the ministers heard the king's order and ran to search for them but did not know where they were. They then returned to the palace.

At that time, the dragon kings Nanda and Upananda each had this thought: "We have no faults with that king, yet he wants to harm us. We should destroy the people, leaving none remaining." The dragon kings then had this thought: "What faults do the people in the country have? We should destroy the people of Śrāvastī." They further thought: "What faults do the people of Śrāvastī have with us? We should take the officials in the king's palace and kill them all."

At that time, the World Honored One, knowing the thoughts in the dragon king's mind, told Maudgalyāyana, "You should now save King Prasenajit, so that he is not harmed by the dragon kings Nanda and Upananda."

Maudgalyāyana replied, "Yes, World Honored One!" At that time, Maudgalyāyana accepted the Buddha's instructions, bowed at the World Honored One's feet, and then left. He sat cross-legged above the king's palace, making his body invisible. At that time, the two dragon kings roared with thunder and lightning, with violent winds and heavy rain, above the king's palace, either raining tiles and stones or raining swords and knives. Before they fell to the ground, they transformed into blue lotus flowers in the sky. At that time, the dragon kings became even more angry and rained down large mountains on the palace. At that time, Maudgalyāyana further transformed them into various kinds of food and drink. At that time, the dragon kings became even more furiously angry and rained down swords and knives. At that time, Maudgalyāyana further transformed them into extremely fine garments. At that time, the dragon kings became even more furiously angry and rained down large sand and gravel stones on King Prasenajit's palace. Before they fell to the ground, they transformed into the seven treasures.

At that time, King Prasenajit saw various kinds of seven treasures raining down in the palace. He was overjoyed and could not contain himself. He thought, "In Jambudvīpa, there is no one more virtuous than me, except for the Tathāgata. The reason is that in my house, a single root of rice produced one bushel of rice, which was cooked with sugarcane juice and was extremely fragrant and delicious. Now, treasures are raining down on the palace. Can I become a wheel-turning sage king?" At that time, King Prasenajit, together with his concubines, collected the seven treasures.

At that time, the two dragon kings said to each other, "What is the meaning of this now? When we came, we wanted to harm King Prasenajit. Today, the transformations have reached this point. All our power and strength are now fully displayed. Yet we still cannot move King Prasenajit even a little bit."

At that time, the dragon king saw Mahāmaudgalyāyana sitting cross-legged in the palace, with his body upright and focused, not leaning to one side. Seeing this, he thought, "This must be the doing of Mahāmaudgalyāyana." At that time, the two dragon kings, having seen Maudgalyāyana, withdrew and left. At that time, Maudgalyāyana, seeing the dragons leave, returned to where the World-Honored One was, bowed his head at the Buddha's feet, and sat to one side.

At that time, King Prasenajit thought, "This variety of food and drink should not be eaten first. I should first offer it to the Tathāgata, and then eat it myself." At that time, King Prasenajit loaded precious treasures and various food and drink into a cart and went to where the World-Honored One was, saying, "Yesterday, heavenly rain of the seven treasures and this food and drink fell. I only wish you would accept it."

At that time, Mahāmaudgalyāyana was not far from the Tathāgata. The Buddha told the king, "You should now give the seven treasures and food and drink to Mahāmaudgalyāyana. The reason is that because of Mahāmaudgalyāyana's kindness, you have been reborn in the land of sages and worthies."

King Prasenajit said to the Buddha, "What are the causes and conditions for saying that I have been reborn?"

The World-Honored One said, "Did you not come to me this morning to listen to the Dharma? At that time, there were two other people who also came to listen to the Dharma. The king had this thought: 'In this country, I am the most noble and respected by the people. But where did these two people come from? They do not stand up to greet me when they see me.'"

At that time, the king said to the Buddha, "It is true, World-Honored One!"

The World-Honored One said, "This is also not a human being, but the dragon kings Nanda and Upananda. They knew the king's intention and said to each other, 'We have no fault with this king. Why would he come to harm us? We must find a way to destroy this country.' We immediately knew what the dragon kings were thinking in their hearts, and I ordered Maudgalyāyana, 'Now save King Prasenajit, so that he is not harmed by the dragons.' He then accepted my instruction, and in the palace, he concealed his form and manifested this transformation. At that time, the dragon kings were extremely angry and rained sand, gravel, and stones on the palace. Before they fell to the ground, they were transformed into the seven treasures, clothing, and provisions for food and drink. For this reason, great king! Today you have been reborn again."

At that time, King Prasenajit was filled with fear, his hair standing on end. He knelt on his knees and walked forward to the Tathāgata, and said to the Buddha, "I only wish that the World-Honored One would extend his great kindness and save my life." He also bowed at Maudgalyāyana's feet, paying homage with his head and face, saying, "I am saved by your kindness and my life is saved."

At that time, the king spoke this verse:

May the Venerable One live forever, protecting my life for a long time
liberating me from suffering and distress, and allowing me to escape from this difficulty.

At that time, King Prasenajit scattered heavenly fragrant flowers on the Tathāgata's body and said, "I now offer these seven treasures to the Three Jewels. I only wish that you will accept them." He bowed his head at the Buddha's feet, circumambulated the Buddha three times, and then departed.

At that time, the World-Honored One thought, "This assembly of the four groups is mostly lazy and does not listen to the Dharma. They also do not seek means to realize it with their bodies, nor do they seek to attain what they have not yet attained. I should now make the assembly of the four groups yearn for the Dharma." At that time, the World-Honored One did not inform the assembly of the four groups, nor did he take any attendants. In the time it takes to bend and stretch an arm, he disappeared from Jetavana and went to the Heaven of the Thirty-three Gods.

At that time, Śakra Devānām-Indra saw from afar that the World-Honored One was coming. He led the heavenly assembly to welcome the World-Honored One, bowed his head at the Buddha's feet, invited him to take a seat, and said, "Welcome, World-Honored One! It has been a long time since we last saw you."

At that time, the World-Honored One thought, "I should now use the power of my spiritual feet to hide my physical form so that people cannot see where I am." At that time, the World-Honored One further thought, "I should now transform my body in the Heaven of the Thirty-three Gods to be extremely vast."

At that time, in the Good Dharma Lecture Hall in the heavens, there was a golden stone one yojana long and wide. At that time, the World-Honored One sat cross-legged on the stone, filling the entire stone. At that time, the Tathāgata's mother Māyā, together with the heavenly maidens, came to where the World-Honored One was, bowed her head at his feet, and sat to one side. She said, "It has been a long time since we last saw each other. Now that I have come here, I am truly fortunate. I have been longing to see you. The Buddha has finally come today." At that time, Māyā bowed her head at the Buddha's feet and sat to one side. Śakra Devānām-Indra also bowed at the Tathāgata's feet and sat to one side. The gods of the Heaven of the Thirty-three bowed at the Tathāgata's feet and sat to one side. At that time, the assembly of gods saw the Tathāgata increasing the heavenly assembly and diminishing the asuras.

At that time, the World-Honored One gradually spoke to the assembly of gods about the wonderful teachings, namely, the teachings on giving, precepts, and rebirth in the heavens, the impure thoughts about desire, the filth and evil of sexual desire, and the joy of liberation. At that time, the World-Honored One saw that the minds and thoughts of the great assembly that had come and the gods were open and enlightened. The teachings that the Buddhas of the past always spoke about - suffering, its origin, its cessation, and the path - he spoke them to the gods. While sitting, all their defilements were exhausted and they attained the purity of the Dharma eye. There were also eighteen koṭis of heavenly maidens who saw the path, and thirty-six thousand heavenly beings attained the purity of the Dharma eye. At that time, the Tathāgata's mother rose from her seat, bowed at the Tathāgata's feet, and returned to the palace.

At that time, Śakra Devānām-Indra said to the Buddha, "What kind of food should I offer to the Tathāgata? Should it be human food or naturally-occurring heavenly food?"

The World-Honored One said, "Use human food to feed the Tathāgata. The reason is that I was born in the human realm, grew up in the human realm, and attained Buddhahood in the human realm."

Śakra Devānām-Indra said to the Buddha, "Yes, World-Honored One!" At that time, Śakra Devānām-Indra further said to the Buddha, "Should it be the time of the heavens or the time of the human realm?"

The World-Honored One said, "Use the time of the human realm."

He replied, "Yes, World-Honored One!"

At that time, Śakra, Lord of the Devas, immediately used the food of the human realm and the time of the human realm to offer food to the Tathāgata.

At that time, the thirty-three devas each said to each other, "We now see the Tathāgata eating all day long."

At that time, the World-Honored One had this thought: "I should now enter such a samādhi that I can make the devas advance when they want to advance, and make them retreat when they want to retreat." At that time, the World-Honored One entered this samādhi, advancing and retreating the devas according to the appropriate time.

At that time, the four groups of people in the human realm had not seen the Tathāgata for a long time. They went to Ānanda and said, "Where is the Tathāgata now? We are thirsty to see him."

Ānanda replied, "We do not know where the Tathāgata is either."

At that time, King Prasenajit and King Udayana went to Ānanda and asked, "Where is the Tathāgata today?"

Ānanda replied, "Great King! I do not know where the Tathāgata is either."

At that time, the two kings, thinking of seeing the Tathāgata, became afflicted with illness. Then the ministers went to King Udayana and said, "What is your illness now?"

The king replied, "I am now afflicted with sorrow."

The ministers said to the king, "How can sorrow become an affliction?"

The king replied, "It is because I do not see the Tathāgata. If I do not see the Tathāgata, I will die."

At that time, the ministers thought, "What expedient means can we use to prevent King Udayana from dying? We should make an image of the Tathāgata." At that time, the ministers said to the king, "We wish to make an image, and also pay homage and make offerings to it."

When the king heard these words, he was overjoyed and could not contain himself. He told the ministers, "Excellent! Your words are most wonderful."

The ministers said to the king, "With what kind of treasure should we make an image of the Tathāgata?"

The king then ordered the skilled craftsmen within the kingdom, saying, "I now wish to make an image."

The craftsmen replied, "Yes, Your Majesty!"

At that time, King Udayana used sandalwood from the head of an ox to make an image of the Tathāgata, five feet tall.

At that time, King Prasenajit heard that King Udayana had made a five-foot-tall image of the Tathāgata and worshipped it. King Prasenajit then summoned the craftsmen in his country and said to them, "I now wish to make an image of the Tathāgata. You should prepare it." At that time, King Prasenajit had this thought: "What kind of treasure should I use to make an image of the Tathāgata?" He then thought again: "The Tathāgata's body is yellow like heavenly gold. I should now use gold to make an image of the Tathāgata." At that time, King Prasenajit used pure purple gold to make a five-foot-tall image of the Tathāgata. At that time, there were two such images of the Tathāgata in Jambudvīpa.

At that time, the four groups of disciples went to Ānanda and said to him, "We are longing for the Tathāgata. We wish to see the Venerable One. Where is the Tathāgata now?"

Ānanda replied, "We do not know where the Tathāgata is either. But now let us go to Aniruddha and ask about this matter. The reason is that Venerable Aniruddha has the foremost divine eye, pure and flawless. With his divine eye, he can see a thousand worlds, two thousand worlds, and three thousand great thousand worlds. He can know and see them."

At that time, the four groups of disciples went with Ānanda to Aniruddha and said to Aniruddha, "Now the four groups of disciples have come to me and asked me, 'Where is the Tathāgata today?' I only wish that the Venerable One would use his divine eye to observe where the Tathāgata is now."

At that time, the Venerable Aniruddha replied, "You all wait! I now wish to observe where the Tathāgata is."

At that time, Aniruddha straightened his body and mind, focused his attention in front, and used his divine eye to observe within Jambudvīpa but did not see him. He further used his divine eye to observe Kuru, Godānīya, and Uttarakuru but did not see him. He further observed the Four Heavenly Kings, the Thirty-three Heavens, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, the Paranirmitavaśavartin Heaven, up to the Brahmā Heaven but did not see him. He further observed the thousand Jambudvīpas, the thousand Kuru, the thousand Uttarakuru, the thousand Godānīya, the thousand Four Heavenly Kings, the thousand Yāma Heavens, the thousand Tuṣita Heavens, the thousand Nirmāṇarati Heavens, the thousand Paranirmitavaśavartin Heavens, the thousand Brahmā Heavens, but still did not see the Tathāgata. He further observed the trichiliocosm but still did not see him. He then rose from his seat and said to Ānanda, "I have now observed the trichiliocosm but still do not see him."

At that time, Ānanda and the fourfold assembly were silent. Ānanda thought, "Will the Tathāgata not enter parinirvāṇa?"

At that time, the thirty-three heavens each said to each other, "We have obtained great benefits. We only wish that the seven buddhas would always appear in the world, benefiting the gods and the people." Some gods said, "Forget about the seven buddhas. It would be very good if there were only six buddhas." Some gods said, "Only five buddhas." Some said, "Four buddhas." Some said, "Three buddhas." Some said, "If two buddhas appear in the world, it will benefit many."

At that time, Śakra, lord of the devas, told the gods, "Forget about the seven buddhas, up to two buddhas. If only the Śākyamuni Buddha of today could remain in the world for a long time, it would benefit many."

At that time, the Tathāgata wished for the gods to come, and the gods came. He wished for the gods to leave, and the gods left. At that time, the thirty-three heavens each said to each other, "Why does the Tathāgata eat all day long?"

At that time, Śakra, lord of the devas, told the thirty-three heavens, "The Tathāgata eats today according to the time of the human realm, not according to the time of the heavenly realm." At that time, the World-Honored One, after three months, had this thought: "The four groups of the people of Jambudvīpa have not seen me for a long time and have a strong longing. I should now abandon my supernatural powers and let the śrāvakas know that the Tathāgata is in the Heaven of the Thirty-three." At that time, the World-Honored One immediately abandoned his supernatural powers.

At that time, Ānanda went to Aniruddha and said to him, "Now the four groups of the assembly are very longing and wish to see the Tathāgata. But will the Tathāgata not attain parinirvāṇa?"

At that time, Aniruddha said to Ānanda, "Last night a god came to me and said, 'The Tathāgata is in the Good Dharma Hall of the Heaven of the Thirty-three.' You should wait! I now wish to see where the Tathāgata is." At that time, the Venerable Aniruddha immediately sat cross-legged, with body and mind upright, his mind unmoving, and with his divine eye he looked at the Heaven of the Thirty-three and saw the World-Honored One sitting on a rock the size of a wall in the Heaven of the Thirty-three. At that time, Aniruddha immediately arose from samādhi and said to Ānanda, "The Tathāgata is now in the Heaven of the Thirty-three teaching the Dharma to his mother."

At that time, Ānanda and the four groups of the assembly were overjoyed and could not contain themselves. At that time, Ānanda asked the four groups of the assembly, "Who is able to go to the Heaven of the Thirty-three to inquire about the Tathāgata?"

Aniruddha said, "Now the Venerable Maudgalyāyana is foremost in supernatural powers. I wish he would lower his divine power and go to inquire about the Buddha."

At that time, the four groups of the assembly said to Maudgalyāyana, "Today the Tathāgata is in the Heaven of the Thirty-three. We only wish that the Venerable one would take the names of the four groups and inquire about the Tathāgata! And also convey this meaning to the Tathāgata: 'The World-Honored One attained the Way in the world of Jambudvīpa. We only wish that you would lower your majestic power and return to the world!'"

Maudgalyāyana replied, "Very good, virtuous ones!"

At that time, Maudgalyāyana accepted the instructions of the four groups, and in the time it takes to bend and stretch one's arm, he went to the Heaven of the Thirty-three and arrived where the Tathāgata was. At that time, Śakra Devānām-Indra and the gods of the Heaven of the Thirty-three saw Maudgalyāyana coming from afar. The gods each had this thought: "Is he a messenger of the Sangha? Or is he a messenger of the kings?" At that time, the gods all arose to welcome him, saying, "Welcome, Venerable One!"

At that time, Maudgalyāyana saw from afar the World-Honored One expounding the Dharma to an innumerable assembly. Having seen it, he had this thought: "The World-Honored One is here in this heaven, and it is also noisy." Maudgalyāyana went to where the World-Honored One was, bowed his head at the Buddha's feet, and stood to one side.

At that time, Maudgalyāyana addressed the Buddha, saying: "World-Honored One! The four groups of disciples inquire after the Tathāgata's well-being; are you at ease and your walking strong?" He also reported this matter: "The Tathāgata was born and raised in Jambudvīpa, and attained the Way in the world. I only pray that the World-Honored One will return to the world. The four groups are thirsty and wish to see the World-Honored One!"

The World-Honored One said: "Cause the four groups of disciples to diligently practice without weariness. How is it, Maudgalyāyana! Are the four groups of disciples wandering and teaching without weariness? Are there no disputes? Are the non-Buddhist heretics not causing trouble?"

Maudgalyāyana replied: "The four groups of disciples practice the Way without weariness."

"But, Maudgalyāyana! You just thought, 'The Tathāgata is here, it is also noisy.' This is not so. Because when I teach the Dharma, it is not for a long time. If I have this thought, 'I want the devas to come, they come; I want the devas not to come, the devas do not come.' Maudgalyāyana! You return to the world. After seven days, the Tathāgata will go to the side of the great pond in the country of Saṃkāśya."

At that time, Maudgalyāyana, in the time it takes to bend and stretch an arm, returned to the Jeta Grove in Anāthapiṇḍada's Park in Śrāvastī. He went to the four groups of disciples and said, "Virtuous ones, you should know that after seven days, the Tathāgata will come down to the great pond in Saṃkāśya on the ground of Jambudvīpa."

At that time, when the four groups of disciples heard these words, they were overjoyed and could not contain themselves. At that time, King Prasenajit, King Udayana, King Virūḍhaka, King Udayana, and King Bimbisāra heard that the Tathāgata would come to the great pond in Saṃkāśya after seven days. They were extremely joyful and could not contain themselves. At that time, the people of Vaiśālī, the Śākya clan of Kapilavastu, and the people of Kuśinagara heard that the Tathāgata would come to the ground of Jambudvīpa. Having heard this, they were overjoyed and could not contain themselves.

At that time, King Prasenajit assembled the four divisions of his army and went to the pond to see the World-Honored One. At that time, the five kings all assembled their troops and went to where the World-Honored One was, wishing to pay homage to the Tathāgata and the people. The Śākyas of Kapilavastu all went to where the World-Honored One was, and the four groups of disciples all went to where the World-Honored One was, wishing to see the Tathāgata.

At that time, on the eve of the seventh day, Śakra, Lord of the Devas, said to the god Vaśavartin, "You should now make three roads from the summit of Mount Sumeru to the pond in Saṃkāśya, to see the Tathāgata coming to Jambudvīpa without using his supernatural powers.

The god Vaśavartin replied, "This is excellent. I will do it right now." At that time, the god Vaśavartin immediately created three roads of gold, silver, and crystal. At that time, the golden road was in the center, flanked by the crystal and silver roads, with golden trees created on both sides. At that time, the gods and devas all came to listen to the Dharma for seven days.

At that time, the World-Honored One, surrounded by tens of millions of people in front and behind, was teaching the Dharma, saying, "The five aggregates are suffering. What are the five? Namely, form, feeling, perception, formation, and consciousness. What is the aggregate of form? Namely, this body composed of the four great elements, and the form created by the four great elements. This is called the aggregate of form.

What is called the aggregate of feeling? Namely, painful feeling, pleasant feeling, and neither painful nor pleasant feeling. This is called the aggregate of feeling.

What is called the aggregate of perception? Namely, the coming together of the three times. This is called the aggregate of perception.

What is called the aggregate of formations? Namely, bodily formations, verbal formations, and mental formations. This is called the aggregate of formations.

What is called the aggregate of consciousness? Namely, the eye, ear, nose, tongue, body, and mind. This is called the aggregate of consciousness.

What is called form? Namely, cold is also form, heat is also form, hunger is also form, thirst is also form.

What is called feeling? Namely, feeling is called perception. What is perceived? It is perceived as suffering, perceived as happiness, and perceived as neither suffering nor happiness. Therefore, it is called perception.

What is called conception? Namely, conception is also knowledge. Knowing blue, yellow, white, and black, knowing suffering and happiness, is called knowledge.

What is called formation? Namely, formation is that which can be accomplished. Therefore, it is called formation. What is accomplished? Either unwholesome formations or wholesome formations. Therefore, it is called formation.

What is called consciousness? Namely, consciousness distinguishes right from wrong, and also recognizes various tastes. This is called consciousness.

"All heavenly sons should know that these five aggregates of clinging can know the three evil destinies, the heavenly path, and the human path; when these five aggregates of clinging cease, one can know the path to nirvāṇa." At that time, when this teaching was spoken, sixty thousand heavenly beings attained the purity of the Dharma eye.

At that time, the World-Honored One, having taught the Dharma to the heavenly beings and humans, rose from his seat and went to the summit of Mount Sumeru, speaking this verse:

You should diligently study the Buddha's teachings and the noble assembly, and
extinguish the path of death, like a person taming an elephant with
a hook. If you can be diligent in this teaching, you will
end birth and death, and there will be no original source of suffering.

At that time, after the World-Honored One spoke this verse, he proceeded along the middle path. At that time, Brahma Heaven was on the right side of the Tathāgata, on the side of the silver path, and Śakra Devānām-Indra was on the side of the crystal path, and the heavenly beings and humans in the sky scattered flowers, burned incense, played music, and entertained the Tathāgata.

At that time, the bhikṣuṇī Upacālā heard that the Tathāgata would arrive at the Sangkhasi Pond in Jambudvīpa today. Having heard this, she thought: "The four groups of disciples, kings, ministers, and people of the country will all go. If I were to go in my usual way, it would not be appropriate. I should now take on the appearance of a wheel-turning sage king and go to see the World-Honored One." At that time, the bhikṣuṇī Upacālā returned to her original form and took on the appearance of a wheel-turning sage king, complete with the seven treasures. The so-called seven treasures are: the wheel treasure, elephant treasure, horse treasure, jewel treasure, jade woman treasure, treasure of military command, and treasure of treasury command. These are called the seven treasures.

At that time, Venerable Subhūti was on Vulture Peak in Rājagṛha, sewing his robes on the side of a mountain. At that time, Subhūti heard that the World-Honored One would arrive at Jambudvīpa today, and that the four groups of disciples would all see him. He thought: "I should now go in time to pay respects and make offerings to the Tathāgata." At that time, Venerable Subhūti then abandoned his work of sewing robes, rose from his seat, and placed his right foot on the ground. At that time, he further thought: "What is the form of the Tathāgata? Is it the eyes, ears, nose, mouth, body, or mind? Is it the earth, water, fire, or wind elements? All dharmas are empty and still, without creation or action. As the World-Honored One said in a verse:

If one wishes to pay homage to the Buddha, the most
supreme one, one should contemplate the impermanence of the aggregates, sense
bases, and elements. The Buddhas of the past and future, and
the present Buddha, are all impermanent. If one wishes to pay
homage to the Buddhas of the past and future, and speak
of the present, one should contemplate the empty dharmas. If one
wishes to pay homage to the Buddhas of the past and
future, and the present Buddhas, one should consider the absence of self.

"Here there is no self, no life, no person, no creator, no form, no teacher, no giver. All dharmas are empty and still. Who is the self? The self is without a master. I now take refuge in the true Dharma-aggregate." At that time, Venerable Subhūti returned to his seat to sew his robes.

At that time, the bhikṣuṇī Upacālā took on the form of a wheel-turning sage king, with the seven treasures leading the way, and went to where the World-Honored One was. At that time, the five kings saw from afar the wheel-turning sage king coming, and were overjoyed, unable to contain themselves. They said to each other: "How wonderful! How extraordinary! Two precious treasures appear in the world: the Tathāgata and the wheel-turning sage king."

At that time, the World-Honored One, together with tens of thousands of devas and humans, came from the summit of Mount Sumeru to the side of the pond. At that time, when the World-Honored One raised his foot to step on the ground, this trichiliocosm shook in six ways. At that time, the transformed wheel-turning sage king gradually approached where the World-Honored One was. The kings of the small countries and the people all avoided him. At that time, the transformed sage king, realizing he was near the World-Honored One, reverted to his original form and bowed at the feet of the World-Honored One as a bhikṣuṇī. The five kings, seeing this, each lamented and said to each other: "We have suffered a great loss today. We should have seen the Tathāgata first, but now this bhikṣuṇī has seen him first."

At that time, the bhikṣuṇī came to where the World-Honored One was, bowed her head at his feet, and said to the Buddha: "I now pay homage to the most honored one. I was the first to see him today. I, the bhikṣuṇī Upacālā, am a disciple of the Tathāgata."

At that time, the World-Honored One spoke a verse to the bhikṣuṇī:

Good deeds are first to pay homage, the foremost without fault. The gate of emptiness
and liberation, this is the meaning of paying homage to the Buddha. If one wishes
to pay homage to the Buddha, whether in the future or past, one should contemplate
emptiness and the absence of dharmas. This is called the meaning of paying homage to the Buddha.

At that time, the five kings and an immeasurable assembly of people went to where the World-Honored One was. Each one proclaimed their name. "I am King Prasenajit of the country of Kashi." "I am King Udayana of the country of Vatsa." "I am King Ajatasatru, the lord of the people of the five cities." "I am King Udayana, the lord of the Southern Sea." "I am King Bimbisara of the country of Magadha." At that time, an assembly of eleven kotis of people gathered, as well as the fourfold assembly. The most venerable elder, with 1,250 people, went to where the World-Honored One was, bowed their heads at his feet, and stood to one side.

At that time, King Udayana held a sandalwood image in his hand and spoke a verse to the Buddha:

I now wish to ask, with compassion and protection for all
what kind of merit is attained by making a Buddha image?

At that time, the World-Honored One again replied in verse:

Great King, now listen, I will briefly explain the meaning. Making a
Buddha image, I will now roughly explain it. The eye faculty is
initially not damaged, later attaining the heavenly eye to see, white and
black clearly and distinctly, is the merit of making a Buddha image
The physical form should be complete, the mind upright and not deluded
the power is twice that of ordinary people, for making a Buddha
image. One will never fall into evil destinies, one will always be
reborn in the heavens, becoming a heavenly king there, the merit of
making a Buddha image. The remaining merits are incalculable, the merit is
inconceivable, the fame spreads far and wide, the merit of making a Buddha image.

"Excellent, excellent! Great King, you will benefit many, and gods and humans will be blessed."

At that time, King Udayana was extremely joyful and could not contain himself.

At that time, the World-Honored One expounded the wonderful teachings to the four groups of disciples and the five kings. The teachings were about giving, precepts, rebirth in heaven, the impure nature of desires, the great suffering of afflictions, and the wonderfulness of liberation. At that time, the World-Honored One knew that the minds of the four groups of disciples were open and enlightened. The teachings of the Buddhas always include the teachings on suffering, its origin, its cessation, and the path. At that time, more than sixty thousand gods and people in the assembly had their defilements completely eliminated and attained the purity of the Dharma eye.

At that time, the five kings said to the World-Honored One, "This place is most blessed and wonderful, the most spiritual ground. The Tathāgata first descended from Tuṣita Heaven to this place to teach the Dharma. Now we wish to establish this place so that it will endure forever."

The World-Honored One said, "You five kings, by building a divine temple here, you will receive blessings for a long time and they will not perish."

The kings replied, "How should we build a divine temple?"

At that time, the World-Honored One extended his right hand and brought forth the temple of Kāśyapa Tathāgata from the ground. Looking at the five kings, he said, "If you wish to build a divine temple, you should follow this as the standard."

At that time, the five kings immediately built a great divine temple at that place.

At that time, the World-Honored One told the bhikṣus, "The number of attendants of the past tathāgatas was also like today, without any difference. The number of attendants of the future buddhas will also be like today, without any difference. This sūtra is called 'The Fundamental Dharma of Wandering in the Heavens.' Thus, bhikṣus, you should train in this way."

At that time, the fourfold assembly and the five kings of the countries, having heard the Buddha's teaching, joyfully received and practiced it.