Thus have I heard:
One time, the Budha was staying at Anaathapindidas Ashrama in Jetavana of Shraavastii.
At that time, the Budha was surrounded by an immeasurable assembly, expounding the Dharma. At that time, Dharmaruci was in a quiet room, meditating alone and entering a state of deep concentration. He saw his past life as a fish in the great ocean, with a body seven hundred yojanas long. Rising from his meditation, in the time it takes a strong man to bend and stretch his arm, he went to the great ocean and walked on the corpse of his former body.
At that time, Dharmaruci spoke this verse:
“Through countless eons of birth and death,
The cycle of existence is beyond measure.
Each seeks their own comfort,
Yet repeatedly suffers affliction.
Even if one sees their body,
And desires to build a dwelling,
All their limbs will decay,
And their form will not remain whole.
The mind, freed from all formations,
Is forever free from attachment;
It will no longer take on this form,
But dwell eternally in the bliss of Nirvana.”
At that time, when the venerable Dharmaruci had finished speaking this verse, he disappeared from that place and arrived at the Jetavana monastery in Shraavastii. He went to the Budha, and when the Budha saw him coming, he said,
“Excellent, Dharmaruci! It has been long since you came here.”
Dharmaruci replied to the Buddha, “Yes, Bhagavan, it has been long since I came here.”
At that time, the senior monks and the other bhikshus thought, “Dharmaruci is always by the Budha’s side, yet now the Budha says, ‘Excellent, Dharmaruci! It has been long since you came here.'”
At that time, the Budha, knowing the thoughts in the minds of the bhikshus and wishing to dispel their doubts, said to them, “It is not because Dharmaruci has been long since he came here that I speak of this meaning.
The reason is this: In the past, countless eons ago, there was a Tathaagata named Dipamkara, the Arhat, the Samyak-Sambudha, Vidya-acharana–sampanna (perfect in knowledge and conduct), the Sugata, Lokavid (the Knower of the World), Anuttara (the Unsurpassed One), Purusha–damya–saarathi (the Tamer of Beings), Shaasta deva–manusiya-naam (the Teacher of Devas and Humans), the Budha, the Bhagavaan.
He appeared in the world and resided in the great country of Paama, together with a great assembly of one hundred and forty-eight thousand bhikshus. At that time, the fourfold assembly was beyond calculation. Kings, ministers, officials, and people of all kinds came to make offerings and provide for his needs.
At that time, there was a brahmana named Yashodhara, who lived near the Himalayas. He was skilled in secret mantras, astronomy, geography, and all kinds of texts. He could recite the five hundred characteristics of a great man in a single verse. He served the fire gods, the sun, the moon, and the stars, and taught five hundred disciples tirelessly day and night.
Yashodhara had a disciple named Megha, who was handsome and rare in the world, with dark blue hair. Megha was intelligent and knowledgeable, mastering all subjects, and was always loved and respected by Yashodhara, never leaving his side. At that time, the brahmana’s practice of spells and rituals was fully accomplished.
At that time, Megha thought, ‘I have now learned all that I should.’ Then he reflected, ‘According to the texts, a brahmana who has mastered the arts should repay his teacher’s kindness. I have now learned all that I should, so I should repay my teacher’s kindness. However, I am poor and have nothing to offer as a gift to my teacher. I should go to the kingdom to seek what I need.’
At that time, Megha went to his teacher and said, ‘I have now mastered all the arts and techniques of a Brahmin. According to the texts, one who has mastered the arts should repay his teacher’s kindness. However, I am poor and have no gold, silver, or jewels to offer as a gift. I now wish to go to the kingdom to seek wealth to repay my teacher.’
At that time, Yashodhara thought, ‘This Megha is dear to me, and I cannot bear to be separated from him. Even if I were to die, I could not part from him, let alone now when he wishes to leave me. What can I do to make him stay?’
At that time, Yashodhara said to Megha, ‘Brahmana, there is still something you have not learned that a Brahmana should know.’
Megha then said to his teacher, ‘Please teach me. What have I not yet learned?’
Yashodhara then composed a five-hundred-verse text and said to Megha, ‘Here is a text called the Five Hundred Verses. You should learn it.’
Megha said, ‘Please teach it to me. I wish to recite it.’
Bhikshus, you should know that at that time, Yashodhara taught his disciple the Five Hundred Verses. Within a few days, Megha had mastered it fluently. Yashodhara then said to his five hundred disciples, ‘This Megha has mastered all the arts and techniques, and there is nothing he does not know. I will now give him the name “Atikraanta–vidya.” This brahmana is extremely talented, mastering astronomy, geography, and all kinds of texts.’
After a few more days, Atikraanta-vidya said to his teacher, ‘I have now mastered all the arts and techniques of a brahmana. According to the texts, one who has mastered the arts should repay his teacher’s kindness. However, I am poor and have no gold, silver, or jewels to offer as a gift. I now wish to go to the kingdom to seek wealth to repay my teacher. Please grant me permission.’ Yashodhara said, ‘You know the time is right.’ Atikraanta-vidya then bowed at his teacher’s feet and departed.
At that time, not far from the city of Paama, a large group of brahmanas gathered in one place to perform a great sacrifice and hold philosophical debates. Eighty-four thousand brahmanas gathered there. The foremost elder among them recited the texts of the heretics, mastering astronomy, geography, and the changes of the stars. When they were about to disperse, they offered five hundred taels of gold, a golden staff, a golden water pot, and a thousand cows to their teacher and the foremost elder.
At that time, brahmana Atikraanta-vidya heard that not far from Paama, eighty-four thousand brahmanas had gathered in one place, and those who could surpass others in the testing skills would be given five hundred taels of gold, a golden staff, a golden water pot, and a thousand cows. Brahmana Atikraanta-vidya thought, ‘Why should I go from house to house begging? I should go to that assembly and compete in skills.’ He then went to the assembly.
At that time, the many brahmanas saw Atikraanta-vidya from afar and called out loudly, ‘Excellent! The host of the sacrifice has gained great merit, for Brahma himself has descended.’ The eighty-four thousand brahmanas all rose to welcome him, saying in unison, ‘Welcome, great Brahma!’ Atikraanta-vidya thought, ‘These brahmanas think I am Brahma, but I am not Brahma.’
He then said to the brahmanas, ‘Stop! Stop! Noble ones, do not call me Brahma. Have you not heard of the great brahmana teacher Yashodhara, who lives north of the Himalayas and is skilled in astronomy and geography?’ The brahmanas said, ‘We have heard of him, but we have not seen him!’ Atikraanta-vidya said, ‘I am his disciple, named Atikraanta-vidya.’ He then said to the foremost elder of the assembly, ‘If you know any skills, demonstrate them to me.’
At that time, the foremost elder of the assembly recited the three baskets of skills to Atikraanta-vidya without omission.
Atikraanta-vidya then said to the elder, ‘Now recite the five hundred characteristics of a great man in a single verse.’
The elder said, ‘I do not understand this. What is the five hundred characteristics of a great man in a single verse?’
Atikraanta-vidya said, ‘Noble ones, listen silently as I recite the five hundred characteristics of a great man in a single verse.’
Bhikshus, you should know that at that time, Atikraanta-vidya recited the three baskets of skills and the five hundred characteristics of a great man in a single verse.
The eighty-four thousand brahmanas exclaimed in amazement, ‘How extraordinary! How remarkable! We have never heard of the five hundred characteristics of a great man in a single verse. Venerable one, you should take the foremost seat.’
At that time, Atikraanta-vidya moved the elder from his seat and took the foremost seat himself. The elder, filled with anger, made this vow: ‘This person has taken my seat and replaced me. All the merit I have gained from reciting scriptures, observing precepts, and practicing austerities, I now dedicate to this vow: Wherever this person is born, whatever he seeks to accomplish, I will always ruin his efforts.’
At that time, the host of the sacrifice offered five hundred taels of gold, a golden staff, a golden water pot, a thousand cows, and a beautiful woman to the elder (Atikraanta-vidya) for blessings. The elder (Atikraanta-vidya) said to the host, ‘I will accept the five hundred taels of gold, the golden staff, and the golden water pot to offer to my teacher. As for the woman and the thousand cows, I return them to you. I do not indulge in desires or accumulate wealth.’
At that time, Atikraanta-vidya accepted the golden staff and water pot and went to the great country of Paama. Its king was named Prabhaasa. At that time, the king invited Dipamkara Tathaagata and the Sangha of bhikshus to receive offerings of food and clothing. The king ordered the city: ‘No one is allowed to sell flowers or incense. Anyone who sells them will be severely punished. I will buy them myself; there is no need for resale.’ He also ordered the people to sweep the streets clean, removing all dirt and filth. Canopies and banners were hung, fragrant water was sprinkled on the ground, and music and dance performances were held beyond measure.
At that time, the brahmana Atikraanta-vidya saw this and asked a passerby, ‘What is happening today? The streets are swept clean, the filth is removed, and countless canopies and banners are hung. Is it the king’s son’s wedding?’
The passerby replied, ‘Brahmana, do you not know? The king of Paama has invited Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, to receive offerings of food and clothing. That is why the streets are cleaned and the canopies and banners are hung.’
The brahmana’s secret texts also say, ‘The appearance of a Tathaagata in the world is extremely rare, like the udumbara flower, which blooms only once in a long time.’
It is the same with the appearance of a Tathaagata in the world; it is extremely rare. The brahmana texts also say, ‘There are two people whose appearance in the world is extremely rare. Who are they? The Tathaagata and the Chakravartin Raja. The appearance of these two is extremely rare.’ At that time, brahmana thought, ‘I should quickly repay the Budha’s kindness. I will offer these five hundred taels of gold to Dipamkara Tathaagata.’ Then he thought, ‘The texts say that the Tathaagata does not accept gold, silver, or jewels. I will use this five hundred taels of gold to buy flowers and incense to scatter over the Tathaagata.’
At that time, the brahmana Atikraanta-vidya entered the city to buy flowers and incense. A passerby in the city said, ‘Brahmana, do you not know? The king has ordered that anyone who sells flowers or incense will be severely punished.’ Brahmana Atikraanta-vidya thought, ‘I am unfortunate. I cannot obtain flowers. What should I do?’ He then left the city and stood outside the gate.
At that time, a brahmana woman named Sumati who was carrying a water pot to fetch water, holding five flowers in her hand.
Brahmana Atikraanta-vidya saw her and said, ‘Sister, I need flowers. Please sell them to me.’
The brahmana woman said, ‘When did I become your sister? Do you know my parents?’
Brahmana Atikraanta-vidya thought, ‘This woman is broad-minded and is joking.’ He then said, ‘Noble woman, I will pay you for them. I am not asking for them as a gift.’
The brahmana woman said, ‘Have you not heard the king’s strict order? No one is allowed to sell flowers.’
Brahmana Atikraanta-vidya said, ‘Noble woman, do not worry. The king cannot harm you. I urgently need these five flowers. If I get them, you will receive a high price.’
The brahmana woman said, ‘Why do you urgently need flowers?’
Brahmana Atikraanta-vidya replied, ‘I have seen good land and wish to plant these flowers.’
The brahmana woman said, ‘These flowers have been plucked from their roots and will not grow. How can you say you want to plant them?’
Brahmana Atikraanta-vidya replied, ‘The good land I have seen today can even make dead ashes grow. How much more so these flowers?’
The brahmana woman said, ‘What is this good land that can make dead ashes grow?’
Brahmana Atikraanta-vidya replied, ‘Noble woman, Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, has appeared in the world.’
The brahmana woman said, ‘What kind of being is Dipamkara Tathaagata?’
Brahmana Atikraanta-vidya replied, ‘Dipamkara Tathaagata possesses such virtues, such precepts, and has accomplished all merits.’
The brahmana woman said, ‘If one has such merits, what kind of blessings does one seek?’
Brahmana replied, ‘I wish that in a future life, I will be like Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, with the same precepts and merits.’
The brahmana woman said, ‘If you promise to be my husband in future lives, I will give you the flowers.’
Brahmana Atikraanta-vidya said, ‘My current practice is not attached to desires.’
The brahmana woman said, ‘I do not seek to be your wife in this life, but in future lives.’
Brahmana Atikraanta-vidya said, ‘The Bodhisatva’s practice is without attachment. If you become my wife, it will surely ruin my mind.’
The brahmana woman said, ‘I will never ruin your intention to give. Even if you give my body to others, I will never ruin your intention to give.’
At that time, she took five hundred gold coins and sold the five flowers. They made a vow together and then parted ways.
At that time, Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, put on his robe, took his bowl, and, surrounded by the Sangha of bhikshus, entered the great country of Paama.
Brahmana Atikraanta-vidya saw Dipamkara Tathaagata from afar. His appearance was majestic, and all who saw him rejoiced. His senses were calm, and his conduct was flawless. He possessed the thirty-two marks and eighty characteristics of a great man. He was like clear water, free from impurities, radiating light without obstruction. He was like a jewelled mountain, towering above all others. Seeing him, brahmana Atikraanta-vidya felt joy and took the five flowers to Dipamkara Tathaagata. Upon arriving, he stood to one side.
At that time, brahmana Atikraanta-vidya said to Dipamkara Tathaagata, ‘Please accept these flowers. If Bhagavan does not grant me a prediction, I will end my life here and now.’
Diipamkara Tathaagata said, ‘Brahmana, these five flowers cannot be used to grant the prediction of Anutara Samyak Sambodhi.’
Brahmana Atikraanta-vidya said, ‘Please, Bhagavan, teach me the practice of a Bodhisattva.’
Dipamkara Tathaagata said, ‘The practice of a Bodhisattva is without attachment.’
At that time, Brahmana Atikraanta-vidya spoke this verse:
“‘I dare not give my parents to others,
Nor the Budhas and sages.
The sun and moon that traverse the world,
These two I cannot give.
All else I can give,
With a resolute mind and no difficulty.’
At that time, Dipamkara Tathaagata replied with this verse:
“‘The giving you speak of
Is not as the Tathaagata teaches.
You must endure the suffering of countless eons,
Giving your head, body, eyes, and ears.
Your wife, children, kingdom, and treasures,
Your carriages, horses, and servants—
If you can bear to give these,
I will now grant you the prediction.’
At that time, brahmana Atikraanta-vidya spoke this verse:
“‘Even if a mountain were ablaze,
I could bear it for countless eons.
It cannot destroy my resolve for the path.
I beseech you to grant me the prediction now.’
At that time, Dipamkara Tathaagata remained silent. Brahmana Atikraanta-vidya, holding the five flowers, knelt on his right knee, scattered the flowers over Dipamkara Tathaagata, and said,
‘May this merit cause me to become like Dipamkara Tathaagata, the Arhat, the Samyak-Sambudha, in a future life, without any difference!’
He then spread his hair on the muddy ground and said, ‘If the Tathaagata grants me the prediction, may he tread on my hair as he passes.’
Bhikshus, you should know that at that time, Dipamkara Tathaagata, observing the thoughts in brahmana Atikraanta-vidya’s mind, said to him,
‘In a future life, you will become Shaakyamuni Buddha, the Tathaagata, the Arhat, the Samyak-Sambudha.’
At that time, brahmana Atikraanta-vidya had a fellow student named Dharmaruci, who was near the Tathaagata. He saw Diipamkara Tathaagata grant brahmana the prediction and tread on his hair. Seeing this, he said, ‘How can this bald-headed bhikshu bear to tread on the hair of this pure brahmana? This is not the behavior of a human!’
Budha said to the bhikshus, “The brahmana Yashodhara at that time was none other than King Shuddhodana. The eighty-four thousand brahmanas who were the foremost elders at that time are now Devadata. Brahmana Atikraanta-vidya at that time was none other than myself. The brahmana woman who sold the flowers is now Gopika [the Budha’s former wife]. The host of the sacrifice is now the brahmana with a staff.
Dharmaruci, who spoke ill at that time, is now the same Dharmaruci. However, Dharmaruci spent countless eons as an animal, and in his last life, he was a fish in the great ocean, seven hundred yojanas long. After that life, he was reborn here, associated with good friends, and always stayed close to good friends, practicing wholesome dharmas and sharpening his faculties.
For this reason, I said, ‘You have been here for a long time.’ Dharmaruci also said, ‘Yes, Bhagavaan, I have been here for a long time.’
Therefore, bhikshus, you should always cultivate wholesome actions of body, speech, and mind. In this way, bhikshus, you should train yourselves.”
When the bhikshus heard what the Budha said, they followed it with joy.