Thus have I heard. At one time the Buddha was staying in Śrāvastī, at Jetṛ’s Grove, in Anāthapiṇḍada’s Park.

Then the Exalted One was expounding the Teaching, surrounded by an audience consisting of innumerable persons. Simultaneously Dharmaruci was alone in his quiet room, reflecting wisely. Fully concentrated he entered the absorptions and then contemplated he body which he had to put up with in his previous life. In the middle of the Great Ocean it appeared in the shape of a fish that measured seven hundred yojanas. Just as a strong man instantly bends and again stretches his arm, he immediately left his quiet room, proceeded to the middle of the Great Ocean and passed by rotten fish carcass. On this occasion Dharmaruci uttered the following verses:

“There are birth and death for countless aeons and
The duration of one’s wandering on in saṃsāra is
Incalculable. Everybody is in search of happiness, and
What is obtained is endless misery. Having seen again
One’s former body, how much less is there
The need to create a new frame!
Once all attachment has ceased, no further
Physical frame will be found. Once the heart
Is not involved at all in any action pertaining to
Saṃsāra, no more clinging will be left
Behind—to say nothing of this kind of frame; for
In Nirvāṇa there is surpassing happiness.”

Scarcely had Venerable Dharmaruci uttered these verses when he disappeared at the site of encountering the carcass, shifted to Śrāvastī, to Jetavanavihāra, and went to where the Exalted One was.

On seeing Dharmaruci coming near, the Exalted One said, “Excellent, Dharmaruci! Here after a long time.”

“Indeed, Exalted One,” replied Dharmaruci, “Here after a long time”.

Since the Exalted One knew what the monks were thinking to themselves and wishing to dispel any possible uncertainty on their part, he said to them, “It is not because of Dharmaruci that I have made the remark ‘here after a long time’ and not ‘for a long time’. I have made it for the following reasons:

“In the past, countless aeons ago, the Tathāgata Dīpaṃkara had appeared in the world, the Fully and Completely Enlightened One, the Blessed One, perfect in insight-knowledge and good conduct, world-knowing, the supreme Dharma-charioteer, teacher of gods and men, the Buddha, the Bhagavat. He was on his way to the great kingdom known as Padma, accompanied by a huge number of monks, viz altogether 148,000 persons. In those days the four assemblies were so numerous that they could neither be counted nor estimated. The country’s king, his ministers, civil servants, people from all social strata came forward with their contributions towards a sacrifice in favour of those who are indispensable.

“At that time there was a brahmin by the name of Yajñnada who lived in the foothills of the Himālayas. As far as secret signs, astronomy and geography were concerned there was nothing he was not an expert in. He also was a past master at explaining scriptures and at scripts. Another speciality of his was the intonation of a sentence consisting of five hundred words and also the science of describing the marks of a great being. He taught five hundred disciples untiringly, day and night, the scriptures dealing with Agni, Sūrya, Soma and the deities pertaining to other heavenly bodies.

“The brahmin Yajñnada had a disciple whose name was Meghadundubhi, whose features betrayed a very respectable descent and the colour of whose hair was a light reddish-black. The brahmin Meghadundubhi was sagacious and far-seeing and ,once he had embarked upon something, there was nothing he could not bring to a successful end. Whenever he saw Yajñnada, he at once bowed to him his devotion and of all the sacrificial formulae which a brahmin applied in those days he had perfect command.

“Then the brahmin Meghadundubhi thought to himself, ‘Now all that is required studying I have fully mastered.’ And again it occurred to him, ‘He whose knowledge surpasses all that is included in the lists of texts dealing with the sciences relevant to a brahmin’s occupation, is my teacher whose kindness should be requited. As for myself, all that I had to study I have at present gained mastery of. Now I should requite my teacher’s kindness. However, being poor and without means enabling me to make offerings to my teacher, I should go off in all directions in search of the necessary means.’

“After this musing the brahmin Meghadundubhi went to the whereabouts of his teacher and said to him, ‘As for the teachings pertaining to the sciences and expertise of a brahmin, I have mastered them now. As a matter of fact, he whose knowledge surpasses all that is included in the lists of texts dealing with the brahminical sciences and expertise, is my teacher whose kindness would be requited. However, being diligent and lacking gold, silver and other precious things enabling me to make offerings, now I would like to go off in all directions to ask for assets enabling me to make offerings to my teacher.’

“On hearing these words the brahmin Yajñnada thought, ‘This brahmin Meghadundubhi who is dear to me is always on my mind. Thinking that one day I shall die, I cannot bear the idea of our being separated for ever, let alone the idea of his intention to abandon me today and go away. Now how should I proceed in order to keep him and make him stay?’

“Then the brahmin Yajñnada said to Meghadundubhi, “O noble brahmin, for one reason you do not yet know what a brahmin should have studied.”

“In front of his teacher Meghadundubhi asserted, ‘The only thing I am intent on is the acquisition of knowledge. What is it I have not yet studied?’

“Instantly Yajñnada called to mind a recitation consisting of five hundred words and told Meghadundubhi, ‘Now there exists a text entitled Panncaśatavākpāṭha. You may receive it.’

“‘I hope, Meghadundubhi replied, ‘the teacher will be so kind as to instruct me; I would like to obtain the recitation.’

“O monks, "the Exalted One interrupted his narrative, “ you should know that after Meghadundubhi’s request Yajñnada taught this disciple of his the Panncaśatavākpāṭha. Within just a few days the latter became proficient at reciting the text until then unknown to him.

“Thereafter the brahmin Yajñnada said to his five hundred disciples, ‘This brahmin Meghadundubhi is not really competent as far as teaching methods and comprehensive knowledge are concerned. This being the case, there is someone, however, who has made a name for himself; his name is “He who Surpasses in Methods”, Nayātikrama. This brahmin Nayātikrama possesses a most remarkable talent for astronomy and geography, and there is nothing he is not an expert in. He is a past master at explaining scriptures and at scripts.’

“When several days had elapsed, the brahmin Nayātikrama went to his teacher and said, ‘Now I am proficient in the methods of teaching the brahminical sciences. He whose knowledge surpasses all that is included in the lists of texts treating the brahminical sciences, is my teacher whose kindness, therefore, should be requited. But I have to add that I am poor, lacking gold, silver and other precious things enabling me to make offerings to my teacher. Now I would like to go off in all directions in search of assets to attain my goal. If only I could get permission to do so.’

“‘As you think fit,’ replied the brahmin Yajñnada. The brahmin Nayātikrama bowed down his head at his teacher’s feet, stepped backwards and left.

“In those days not far from the man town of the great kingdom known as Padma a huge number of brahmins had gathered at one place, viz, 84,0000 brahmins, in order to participate in a great sacrifice and to discuss doctrinal matters. The chief of all those brahmins assembled was supposed to be well-versed in the outsiders’ chanting and explaining scriptures, knowledge about astronomy and geography and a past master at explaining extraordinary phenomena such as changes in the constellations. Everybody was eagerly occupied with amassing five hundred ounces of gold, one golden staff, one golden jug for ablutions and one thousand head of cattle to be presented to the foremost teacher to be ranked as the most learned among all the brahmins.

“Near the border, not far from the great kingdom known as Padma the brahmin Nayātikrama heard that all the brahmins, viz. 84,000 persons, had gathered at one place, that their proficiency was being tested to find out who would rank foremost so as to be given the five hundred ounces of gold … and the large herd of one thousand head of cattle.

“Then it occurred to the brahmin Nayātikrama, ‘Now why do I beg from house to house? I had better go to that enormous gathering to participate in the proficiency contest.’

“So the brahmin Nayātikrama went to the venue of that giant assembly. When the large multitude of brahmins saw the brahmin Nayātikrama coming from afar, they all shouted at the top of their voices, ‘Excellent! This is the real chief of the sacrifice gathering. Now this function proves immensely useful—so much so that Brahmā is descending in person.’

“All the 84,000 brahmins rose and went to receive him. With one accord they cheered, ‘Welcome Great Brahmā!’ Being accorded such tribute, the brahmin Nayātikrama thought, ‘These brahmins take me to be Brahmā; but I am not Brahmā.’

“So the brahmin Nayātikrama addressed the brahmins with the following words, ‘Please stop, noble ones! Do not call me Brahmā! Have you not heard of Yajñnada, teacher of so many brahmins living in the north, in the Himālayas, whose mastery of astrology and geography is such that there is nothing he does not know?’

“The brahmins replied, ‘We have heard of him, but we have never seen him.’

“‘I am,’ the brahmin Nayātikrama introduced himself, ‘his disciple Nayātikrama by name.’

“Then the brahmin Nayātikrama turned toward the chief of that mammoth assembly and said, ‘How about an expert’s showing me his expertise?’

“Now the chief of that gathering impeccably recited to the brahmin Nayātikrama the texts of the Three Collections. After that the Brahmin Nayātikrama again asked the chief, ‘Are you able to recite the Sentence Consisting of Five Hundred Words?’

“‘I do not know what you mean’ replied the chief, ‘what is the Sentence Consisting of Five Hundred Words like?’

“‘O noble ones,’ requested the brahmin Nayātikrama, ‘please listen attentively; I will recite the Sentence Consisting of Five Hundred Words describing the marks of a great being.’

“O bikkhus”, said the Exalted One, “you should know that on that occasion the brahmin Nayātikrama showed his proficiency in reciting the texts of the Three Collections and the Sentence Consisting of Five Hundred Words describing the marks of a great being. The 84,000 brahmins, overjoyed as never before, we all agreed that this was the first time for them to listen to the Sentence Consisting of Five Hundred Words describing the marks of a great being and that as from that moment ‘the Venerable’ Nayātikrama should be ranked foremost and be their chief.

“When the brahmin Nayātikrama had risen from his seat and again sat down on the seat reserved for the chief of the assembly, he very much disliked his having been ranked foremost in that gathering. He thought to himself with regard to the vows formerly taken by him, ‘These people have made me move to another seat so as to fill the vacancy. Now that I have made known my scriptural authority, it will be difficult for me to keep up my practice. Supposing there is a really virtuous person who wholeheartedly keeps his vows; he performs actions in conformity with places he hopes to be born in. I would in fact destroy for good the virtue resulting from my brahminical studies and practice should I become attached to name and fame.’

“Then the person in charge of the munificence function provided five hundred ounces of gold, one golden staff, one golden jug and one beautiful girl. He handed over these various yajña ingredients to the new chairman by felicitating him with a sacred formula.

“‘Herewith,’ said the chairman to the person in charge of the munificence function, ‘I accept the five hundred ounces of gold, the golden staff and jug for ablutions in order to offer them to my master fo his support. As to the girl and the one thousand head of cattle, they may be returned to your people because I do not need them, and I do not have the habit of amassing property.’

“After receiving the five ounces of gold, he golden staff and jug, the brahmin Nayātikrama entered the great kingdom known as Padma. The name of its king was Dīpa. As the ruler of the country he had invited the Tathāgata Dīpaṃkara and a large multitude of his monks to an offering of robes and alms-food.

“In the main city of that kingdom the king issued the order that no fragrant flowers should be sold by any of its inhabitants. Any one selling them would incur severe punishment. Even if he himself too the liberty of buying flowers it should not be compulsory to bypass the order and sell them.

“Again he had the people clean up all places, sweep and sprinkle them with water. Fouled earth and sand had to be removed. Silken banners and canopies were fluttering in the wind, perfumed water was showered on the ground; all these preparations created and atmosphere of tidiness and serenity to which sensual pleasures do not bear comparison.

“Witnessing these ongoing preparations, the brahmin Nayātikrama asked some passers-by, ‘All places are being swept and sprinkled with water, roads are being cleared of refuse, silken banners and canopies are fluttering in the wind; this atmosphere of tidiness and serenity is incomparable! What special even is it? It is certainly not the crown prince, heir to the throne, who is going to marry his graceful bride.’

“The passers-by were wondering ‘Does the brahmin not know it?’ They went on to say, ‘For today the kind of the great Padma kingdom has invited the Tathāgata Dīpaṃkara, the fully and Completely Enlightened One, to an offering of robes ands alms-food. For this very reason the roads are being cleared of refuse, silken banners and canopies are fluttering in the wind.’

“On hearing this news the brahmin Nayātikrama uttered these words, pregnant with meaning, which he had memorised, ‘It is extremely rare for a Tathāgata to appear in the world, and since he appears only occasionally after immense intervals of time, it is practically impossible to see him. It is exceedingly rare for a Tathāgata to appear in the world—as rare as the udumbara flower blossoming only occasionally after immense intervals of time. It is extremely rare for two persons to appear in the world. For which two persons? It is extremely rare for a Tathāgata and for a noble universal monarch to appear in the world.’

“Then the following thought occurred to him, ‘Now I could requite the Buddha’s favour at once by respectfully by offering Him, the Tathāgata Dīpaṃkara, the five ounces of gold.’

“And again it came to his mind, ‘According to what the scriptures say, a Tathāgata neither accepts gold and silver nor other precious things. I could instead use the five hundred ounces of gold to buy fragrant flowers.’

“The passers-by were also wondering, ‘Does the brahmin not know it?’ They went on to say, ‘Our king has issued an order that anyone selling fragrant flowers should be punished severely.’

“The brahmin Nayātikrama was at a loss and thought, ‘I just do not know how to get flowers.’

Having decided to return and having left the city, he stayed outside the gates of the city. There was a brahmin girl named Susvādā, carrying a water jug so as to fetch water. On seeing that girl the brahmin said to her, ‘Distinguished younger sister, I need flowers and hope the younger sister will be kind enough to sell them to me.’

“‘Since when,’ replied the brahmin girl, ‘am I your younger sister? You do not even know who are my parents.’

“‘The girl is really good-hearted,’ the brahmin thought to himself. ‘She just wants to make fun of me.’

“Again he said to her, ‘Good girl, will you kindly sell me these flowers at any price.’

“‘Do you not know,’ replied the brahmin girl, ‘that his Majesty has prohibited the sale of flowers?’

“‘Good girl,’ said the brahmin, ‘as for that matter, do not be concerned. What has the king to do with you? I urgently need these five flowers, and you will have got a good bargain.’

“‘What are you going to do with the flowers so urgently needed by you?’ asked the brahmin girl.

“The brahmin replied, ‘I can see there is fertile ground that needs to be cultivated by means of these flowers for growing roots of merit.’

“The brahmin girl said, ‘These flowers have been cut off from their roots; so they can by no means strike root again. How can you say you want to grow them?’

“The brahmin again replied, ‘Today, for instance, I see a fertile field to be cultivated; though bleak and bare things grow in it again and again. All the more fertile is the field in which roots of merit can be cultivated by dint of these flowers.’

“The brahmin girl asked, ‘What is this fertile field like in which, though bleak and bare, after cultivation things grow?’

“The brahmin replied, ‘Good girl, the Buddha, the Tathāgata Dīpaṃkara, the Fully and Completely Enlightened One, has appeared in the world.’

“The girl: ‘What is the Tathāgata Dīpaṃkara like?’

“The brahmin: ‘The Tathāgata Dīpaṃkara whose merit is perfect, is endowed with such-and-such virtues and such-and-such conduct.’

“The girl: ‘What kind of merit does a virtuous person strive for?’

“The brahmin: ‘I am filled with aspiration to become, like the Tathāgata Dīpaṃkara, fully and completely enlightened in a future existence, being endowed with virtues and conduct like him.’

“The girl: ‘If you promise to accept me as your wife existence after existence I shall give you the flowers.’

“The brahmin: ‘As for my behaviour, now my mind is free from clinging.’

“The girl: ‘Let me be your wife in future existences just as now I do not desire to be your wife physically.’

“The brahmin Nayātikrama: ‘A bodhisattva’s manner of conduct excludes sparing oneself. If you want to be my wife you should overcome selfish attachment.’

“The girl: ‘I will by no means betray your aspiring generosity. Let me with right motivation make use of my body, donating it to others. Thus I will not betray our aspiring after generosity.’

“Then the brahmin Nayātikrama took the five hundred gold coins and bought with them the flowers. After both he himself and that girl had vowed to embark on a bodhisattva’s practice they parted company.

“Meanwhile, the Tathāgata Dīpaṃkara, the Fully and Completely Enlightened One, had put on his outer robes and taken up his alms-bowl. Heading the monks accompanying him in order of seniority, he entered the great Padma kingdom. Seeing him some distance away, an inspiring appearance of genuine modesty, the brahmin Nayātikrama was not disappointed. The Tathāgata Dīpaṃkara’s bearing was calm and dignified. He was possessed of the thirty-two primary and the eight secondary marks of an extraordinary being. On seeing him one was reminded of pellucid water free of all turbidity, allowing the light to penetrate without hindrance. Again, he resembled a jewel mountain surpassing other mountains.

“Having this experience, the brahmin Nayātikrama became elated. Holding the five flowers meant for the Tathāgata, he went to where Dīpaṃkara was an stood at one side; then he said to Buddha Dīpaṃkara, ‘It is hoped that something will be obtained. Supposing the Exalted One decides not to impart anything, then it would be preferable to put an end to one’s life on the spot. It would not be worth living on.’

“‘Brahmin,’ said the Exalted One, ‘it is not possible thanks to these five flowers to impart the Complete and HIghest Enlightenment.’

“‘I only hope,’ replied the brahmin, ‘the Exalted One will be so kind as to teach me how to embark on a a bodhisattva’s practice.’

“‘A bodhisattva’s practice,’ explained the Buddha Dīpaṃkara, ‘excludes one’s sparing oneself.’ On this occasion the brahmin uttered the following verses:

“‘Nobody dares take hold of his parents and give them
Away to other people. The Buddhas, too, surpassing
Other wise persons, dare not give away
Their parents. Sun and moon circling earth—
These two cannot be given away either. Everything else
Can be given away, it will not be difficult
To make up one’s mind to do so.’

“Then also the Buddha Dīpaṃkara addressed the brahmin with these verses:

“‘The way you talk about giving away is not the Tathāgata’s
Way to talk about. A boddhisattva should be prepared to
Put up with a hundred million aeons of great
Hardship involving the giving away of one’s
Head, trunk, ears, eyes, one’s wife, children, one’s
Realm, treasures, carriages, horses, servants and
Retinue. If you can bear all this, then you
May make your resolution.’

“Even so, the young brahmin uttered these verses:

“‘The high mountain of great hardship burning like
Fire—for a hundred million aeons I will put up
With carrying it on my head. My aspiring for
Supreme enlightenment shall not be
Impaired. All I wish now is to make my resolution.’

“Now the Tathāgata Dīpaṃkara kept silent, and the brahmin, holding in his hand the five flowers, knelt down with his right knee on the ground and scattered the flowers over the Tathāgata. In doing this he said, ‘May this action be conducive to having merit also in a future existence. Not unlike the Tathāgata Dīpaṃkara, I shall realise Full and Complete Enlightenment.’

“On the spot he let down his long hair, spread it on a muddy section of road and said, ‘If the Tathāgata approves of my resolution He may kindly cross the muddy section by stepping on my hair.’

“O monks, said the Exalted One you should know that the Tathāgata Dīpaṃkara looked into the brahmin’s mind and scrutinised what he was thinking. Then he said to the brahmin, ‘In a future existence you will realise Full and Complete Enlightenment and become the Tathāgata Śākyamuni Buddha.’

“At that time a fellow student of the brahmin Nayātikrama, Dharmaruci by name, stood next to the Tathāgata. Witnessing the Buddha Dīpaṃkara’s approval of the brahmin Nayātikrama’s resolution by stepping on the latter’s hair, he remonstrated, ‘How can this shaveling of a Śramaṇa be so impudent as to trample on this pure brahmin’s hair? This not a civilised man’s behaviour!’

“As for the brahmin Yajñnada of those days asked the Buddha of the monks, do you think he was altogether a unique person? Do not regard him as such because the person of that time known as Yajñnada is none other than Śuddhodana. As for the former chief of the assembly of 84,000 brahmins, he is none other than Devadatta, and I was at that time that very brahmin Nayātikrama. As far as the brahmin girl of those days is concerned who sold the flowers, she is now Gopī, and the person in charge of the yajña function is none other than the brahmin Daṇḍapāṇi.

“Dharmaruci who hurled abusive language at the Tathāgata in those days is in fact the Dharmaruci of today. For innumerable aeons this Dharmaruci was again and again born as a domestic animal, and in his second but last life he took on the body of a fish that measured seven hundred yojanas, living in the Great Ocean. That existence having come to an end, he was born here again as a human being.

“By always being close to a spiritual friend, by relying on a spiritual friend one habituates oneself to karmically wholesome actions conducing to the spiritual faculties, to the gates of deliverance and to supernormal knowledge.

“It is for this reason that I have said, ‘Here after a long time.’ And Dharmaruci, too , expressed himself, ‘Indeed, Exalted One, here after a long time.’

“Thus, O monks, you should constantly cultivate mindfulness with regard to physical, vocal and mental actions. Thus, O monks, you should train.”

After listening to the Buddha’s words, the monks were pleased and respectfully applied themselves to practice.