傳法正宗記 4.27

4.27

婆舍斯多者。罽賓國人也。姓婆羅門氏。亦號婆羅多羅。亦號婆羅多那。父曰寂行。母曰常安樂。初常安樂夢。人授之寶劍。因孕尊者。此後室有異香。天數雨花其家。及誕拳其左手常若握物。至年十一。有異僧來其舍。謂寂行曰。此子年至二十。當得大法寶。其手所握亦得發明。言已僧忽不見。及尊者勝冠。父寂行携詣師子尊者。辨其夙緣。即恣從師子出家。因加今名。既為沙門。而師子方老。又其夙累密邇。乃以法付之。苦令其去國。尊者從命即日去之。初至中天竺國。其王曰迦勝。逆而禮之。先是其國有為外道者號無我。恃其術頗訾佛法。王常不平。至此命尊者抑之。及會外道者要之默論。欲不以言尊者詆之曰。若不以言。爭辯勝負。外道曰。不爭勝負但取其義。尊者曰。何者名義。外道曰。無心為義。尊者曰汝既無心安得義乎。外道曰。我說無心當名非義。尊者曰。汝說非心當名無義。我說非心常義非名。外道復曰。當義非名誰能辯義。尊者曰。汝當名非義此名何名。外道曰。為辯非義是無名名。尊者曰。名既非名義亦非義。辯者是誰當辯何物。如此凡五十餘反。外道詞屈遂伏之。時王宮殿俄有異香酷烈。尊者肅然曰。此吾師謝矣。其信適至。遂北面作禮。尋謂王曰。我始去師計往南印土。今此久留。豈辭師之意。遽別王將去。王曰。尊者少留容有所請。今余苑中有泉。熱不可探。其涯之石。夜則發光。雖甚怪之終不知其然。願為決之。尊者曰。此為湯泉。有三緣所致。其一神業。其二鬼業。其三熱石。熱石者。其色如金。其性常炎。故其出泉如湯。鬼業者。謂其鬼方出罪所。遊於人間。以餘業力煎灼此泉。以償其夙債。神業者。謂神不守其道。妄作禍福。以取饗祀。惡業貫盈。冥罰役之。亦使煎灼此泉。以償濫祭。王曰。幸尊者驗之三緣。此果何者而致之。尊者曰。此神業所致也。即命爇香。臨泉為其懺悔。須臾瀕水現一長人。前禮尊者曰。我有微祐得遇尊者。即生人中。故來辭耳。已而遂隱。後七日其水果清冷如常泉。時中印之人以其言有効。乃以婆羅多那稱之。及北天竺聞之。復以婆羅多羅稱之。然二國之所稱。猶此曰別業泉眾也。尊者終告。往於南天竺。王躬羅御仗以送之既至南印。其王曰天德者。亦逆而禮之。初王有子。奉佛頗如法。為其功德。然病且經年。王因以問尊者曰。吾子奉佛作善。而乃得久疾。善惡報應將如之何。尊者謂王曰。王子之疾誠功德之所發也。然此理幽遠王其善聽。佛謂。人有重業在躬。猶內病已深。藥不能攻。將死其病益作。病之在淺。遇藥即動。動而後較。重業亦然。雖有功德。無如之何。及其死矣業報益現。業之輕也。資於功德其報即現。後乃清淨。今王之子為善久疾。必其所為功德。發此微業。適雖小苦後當永寧。經不云乎。於三惡道中。若應受業報。願得今身償。不入惡道受。王何疑乎。王信其說。復為營福。其疾果愈。然其國先有呪師曰靈通者。王所信重。及此乃嫉斯多。謀以毒藥中之藥不能害。復以術較。術益不勝。以是深銜之。時尊者去王之宮化於他部。已十六年。會王天德崩。後王德勝即位。尤好呪者之說。呪者因讒之謂其王曰。婆舍斯多非師子弟子。豈有道耶。請王試之。王從其言。時王太子曰。不如蜜多者。知其構惡於尊者。乃諍之曰。婆舍斯多。祖王所重。前呪師不能害。尋亦自斃。其道甚至。國家不須試之。王怒謂太子黨於斯多。遂囚之。一日果召尊者。御正殿而問之曰。我國不容邪法師之所學。乃是何宗。斯多對曰。我所學者。佛法之正宗也。王曰。佛滅已過於千歲而汝安得之。尊者曰。自釋迦如來傳法。更二十四世至于吾師師子。我適所得。蓋承於師子比丘也。王曰。師子戮死。安得以法相傳。果爾亦何以為信。尊者曰。吾師授我傳法僧伽梨在焉。即進於王。王初不然。遂命焚而驗之。火方熾。遽有異光自其衣而發。掩於世火。祥雲覆之。天香馥郁。及燼而僧伽黎如故。王大信乃盡禮於尊者。其僧伽梨衣。王即請之。遂詔出其太子。初不如蜜多被囚。左右不得以時進膳。饑渴之甚。方慮死在旦夕。俄有白乳一道。自空而來注其口中。味若甘露。形神即寧。因有所感。竊自謂曰。我若脫此。當求出家。少頃而赦命至。太子見王謝已。遂稱疾請免儲副。乞從出家。王詳其志不可奪許之。太子即詣尊者致弟子禮。尊者曰。父王聽乎。曰俞。又曰。汝欲出家當為何事。曰我為佛事。尊者以其懇至尋為度之。當此地動月於晝現。舉國皆驚。王恐其不詳。尊者告曰。此非不祥勿憂也。王曰。吾聞月晝出日夜現。此陰陽相反。安得祥乎。尊者曰。晝而見月。表遇聖人。夜而覩日。表大暗皆明。王憂遽解。因謂尊者曰。我亦夙有五疑。今遇尊者聖智。敢以問之。一者往見地動。或近或遠。由何所致。今日復爾。同不同耶。二者日月星宿。何故隱現不時。三者地產異物。其應誰乎。雲霓佳氣自地而作。何人感召。四者東西極望。霞彩不定。倏明倏滅。與其五者天色青紺其孰使然。尊者無專佛法而不言世諦。願為決之。尊者曰。三千大千百億日月。皆佛境界。而孰不可談。豈有佛法世諦說不說耶。王無為是語。然王之所疑。皆有以也。君其聽之。夫世有佛出。地則四震。晝則現月。夜則現日。世有佛成道。地則五震。日月增明。世有佛涅槃。地則六震。日月皆晦。世有菩薩出者。地則三震。晝則現月。世有菩薩成道。地則四震。夜則現日。世有菩薩滅度。地則五震天之明星皆即曖昧。世有羅漢出者。地則一震。晝則星現。世有羅漢證果。地則三震。夜星皆明。世有羅漢寂滅。地則四震。夜星皆晦。世有比丘二生不退學佛之道。及其出世也。地則一震。若是比丘將證聖果。地則二震。若是比丘遷謝之時。地則三震。世有比丘三生不退學菩薩之道。及其出世也。地則半震。此學比丘將證聖果。地則一震。此學比丘欲寂滅時。地則二震。世有比丘四生不退學羅漢道者。及其出世也。眾星皆明。此學比丘將證聖果。地則半震。此學比丘將入滅時。地則一震。世有人為至孝者。地則半震。世有人作五逆者。地亦半震。是八者。功德有大小。而業有善惡隨其所感故地動有遠近。日月隱顯東西霞氣不定。其色者。蓋須彌山之東西二面。隨日蔽虧故。眾寶之色明滅不一。天色紺青者。亦須彌山之南面。以吠瑠璃所成。及其晴映故有是色。夫天地人三者之瑞。各有上中下三品。其應現不同。王曰。夫三品者何。尊者曰。感日上上瑞。感月上中瑞。感星上下瑞。感其上上瑞者。唯佛大聖人能之。感其上中瑞者。唯菩薩。其次聖人能之。感其上下瑞者。唯阿羅漢。又其次聖人能之。雲氣虹霓起於地者。亦有上中下之三品也。虹霓之氣上上瑞也。唯君有道故能感之。景雲五色上中瑞也。唯臣有德乃能感之。彩雲如蓋上下瑞也。唯人有善乃能感之。禽獸之瑞亦有九品。夫物有罕見於世。而忽有之形非雌牝。色如璧玉。若麟龍之類者。此上上瑞也。物有本非白。色而忽雪。如若龜師子之類者。此上中瑞也。物有本非角者。而忽角之。色復如金。此上下瑞也。物有本非翼者而忽翼之。色復如銀。此中上瑞也。物有本非鱗者。而忽鱗之。色復皎。如此中中瑞也（其中下一說元古本脫落）物有本色非紫者。而忽紫之。此下上瑞也。物有其色非青非黃復不雌牝。此下中瑞也。物有本色非黑。而忽緇之。不必雌雄。此下下瑞也。草木之瑞亦有九品。夫草木有本性堅正而益其秀異。本色非白而忽皎。如此上上瑞也。草木有性稍堅正。本色非紫而忽紫之。此上中瑞也。草木有本非標秀而忽秀之。此上下瑞也。草木有花而不實。而忽實之。此中上瑞也。草木以異本相接而生者。此中中瑞也。草木有忽變而生異花者。此中下瑞也。草木有忽生人之象似者。此下上瑞也。草木有忽發光者。此下中瑞也。草木有忽生飛走之象者。此下下瑞也。夫釋迦佛化境。若此祥瑞者無限。殆不可紀。然皆隨世福力大小。感召而出之。王得其異聞。前而加禮。尊者謂王曰。王子出家。其所感若是。誠大士也。宜其繼我紹隆法寶。不如蜜多尋亦證果。即與蜜多還其前之化所。其後乃命曰。吾老甚。非久謝世。昔如來大法眼藏。今以付汝。聽吾偈曰。

Basiasita was a native of the country of Jibin. He belonged to the brāhmaṇa clan and was also known as Bharadvāja and Bhāratana. His father was named Jixing, and his mother was named Chang'anle. Earlier, Chang'anle dreamed that someone gave her a precious sword, whereupon she conceived the Venerable One. Thereafter, an extraordinary fragrance filled her chambers, and flowers rained repeatedly from heaven upon her home. When he was born, his left hand was clenched as if holding something. When he reached the age of eleven, an extraordinary monk came to their dwelling and said to Jixing, “When this boy reaches the age of twenty, he will obtain the great treasure of the Dharma, and what his hand clenches will also become apparent.” Having spoken, the monk suddenly vanished. When the Venerable One reached adulthood, his father Jixing brought him to the Venerable Siṃha to discern their past affinities. Thereupon, he freely left home under Siṃha and was given his present name. After he became a śramaṇa, Siṃha was aging and their karmic connections from past lives were intimately bound, so Siṃha entrusted the Dharma to him and urged him with urgent insistence to leave the country. The Venerable One obeyed his command and left that very day. He first arrived in the realm of Central Tianzhu, whose king, named Kāśyapa, came out to meet and pay homage to him. Prior to this, there had been a non-Buddhist in that country known as Anātman, who, relying on his occult arts, frequently disparaged the Buddha's teaching. The king had always been indignant about this. At this point, he ordered the Venerable One to subdue him. When they met, the non-Buddhist demanded a silent debate, wishing not to use words. The Venerable One rebuked him, saying, “If we do not use words, how can victory or defeat be determined?” The non-Buddhist replied, “We do not contest victory or defeat, but only grasp the meaning.” The Venerable One said, “What is called meaning?” The non-Buddhist said, “No-mind is the meaning.” The Venerable One said, “Since you have no mind, whence do you obtain meaning?” The non-Buddhist said, “I say that no-mind should be named non-meaning.” The Venerable One said, “You say that non-mind should be named having no meaning; I say that non-mind constantly has meaning and is not a name.” The non-Buddhist again said, “When it is meaning and not a name, who can discern the meaning?” The Venerable One said, “You consider name to be non-meaning; what name is this name?” The non-Buddhist said, “In order to discern non-meaning, it is a non-name name.” The Venerable One said, “Since the name is not a name, meaning is also not meaning. Who is the one who debates, and what thing should be debated?” In this way, after more than fifty exchanges, the non-Buddhist was at a loss for words and finally yielded. At that moment, an extraordinary, overpowering fragrance suddenly filled the royal palace. The Venerable One, filled with solemn reverence, said, “This is my master passing away; his token has just arrived.” He then faced north and bowed. Soon afterward, he said to the king, “When I first left my master, I planned to go to the land of Southern India. Remaining here for so long now, how could this have been my master’s intention?” He hurriedly bid farewell to the king and prepared to depart. The king said, “Venerable One, please stay a little longer and allow me a request. There is currently a spring in my royal garden so boiling hot that it cannot be tested [by hand]. The rocks on its shore emit light at night. Although I find it most strange, I have never understood why it is so. I pray that you will resolve this for me.” The Venerable One said, “This is a hot spring, brought about by three causes: the first is divine karma, the second is ghostly karma, and the third is heated stones. As for heated stones, their color is like gold and their nature is perpetually flaming; therefore, the spring that emerges is like boiling water. As for ghostly karma, it refers to ghosts who have just emerged from places of retribution and roam among humans; through the force of their residual karma, they boil and scorch this spring to repay their past debts. As for divine karma, it refers to gods who do not uphold their proper path, arbitrarily producing misfortune and fortune to extract sacrifices. When their evil karma is brimming, the punishments of the unseen realm conscript them, also making them boil and scorch this spring to pay for excessive sacrificial offerings.” The king said, “I hope the Venerable One will examine which of these three causes actually brought this about.” The Venerable One said, “This is brought about by divine karma.” He immediately ordered incense to be burned and, approaching the spring, performed repentance on its behalf. Shortly after, a tall figure appeared at the water's edge, stepped forward to pay homage to the Venerable One, and said, “Having a small measure of blessing, I was able to encounter the Venerable One, and now I will be reborn among humans. I have only come to bid you farewell.” He then vanished. Seven days later, the water was indeed clear, cool, and like an ordinary spring. At that time, the people of Central India, seeing the efficacy of his words, called him Bhāratana. When Northern Tianzhu heard of it, they again called him Bharadvāja. However, what the two countries called him was akin to calling him here “the one with the spring of distinctive karma.” The Venerable One ultimately took his leave and went to Southern Tianzhu. The king personally deployed the royal guard to see him off. When he arrived in Southern India, its king, named Tiande, also came out to meet and pay homage to him. Earlier, the king had a son who served the Buddha quite strictly according to the Dharma, making merit for himself. Yet he had been ill for years. The king therefore questioned the Venerable One, saying, “My son serves the Buddha and performs wholesome deeds, yet he has contracted a prolonged illness. How does the retribution of good and evil operate?” The Venerable One said to the king, “The prince’s illness is in truth produced by his merit. Yet this principle is profound and far-reaching; may the king listen carefully. The Buddha said that when a person has heavy karma upon them, it is like an internal illness that has penetrated deep, which medicine cannot combat; when they are about to die, the disease becomes increasingly severe. When an illness is shallow, upon meeting medicine it is immediately stirred; only after it is stirred can there be improvement. Heavy karma is likewise: though there is merit, nothing can be done about it; when death arrives, the karmic retribution becomes all the more manifest. When karma is light, aided by merit, its retribution manifests at once, and thereafter one is purified. Now your majesty’s son, practicing virtue, has suffered a long illness; it must be that the merit he has performed has activated this slight karma. Though there is slight suffering at the moment, he will later be in permanent peace. Does not the sūtra say: ‘If one should suffer karmic retribution in the three evil destinies, may I repay it in this present body and not enter the evil destinies to receive it’? Why should the king doubt?” The king believed his words and further cultivated merit, and the illness was indeed cured. However, in that country there had formerly been an incantation master named Lingtong, who was trusted and respected by the king. By this time he was jealous of Sīta and plotted to poison him, but the poison could not harm him. He challenged him again with occult arts, yet his arts were even less successful, and because of this he harbored deep resentment. At that time, the Venerable One had left the king’s palace to teach in other regions for sixteen years. It happened that King Tiande passed away, and the succeeding king, Desheng, ascended the throne; he was especially fond of the teachings of incantation masters. The incantation master therefore slandered him, saying to the king, “Basiasita is not a disciple of Siṃha; how could he have the Way? I request that Your Majesty test him.” The king complied with his words. At that time, the crown prince, named Puṇyamitra, knowing that they were plotting evil against the Venerable One, remonstrated, saying, “Basiasita was revered by the ancestral king. The previous incantation master could not harm him and soon died of himself. His Way is consummate; the state must not test him.” The king was angry, thought that the crown prince was siding with Sīta, and thereupon imprisoned him. One day, he indeed summoned the Venerable One, took his seat in the main hall, and questioned him, saying, “Our country does not tolerate heterodox teachings. What school is it that the master studies?” Sīta replied, “What I study is the orthodox lineage of the Buddha’s Dharma.” The king said, “Over a thousand years have passed since the Buddha's parinirvāṇa; whence did you obtain it?” The Venerable One said, “Since Śākyamuni Tathāgata transmitted the Dharma, it has passed through twenty-four generations down to my master Siṃha. What I just obtained was indeed received from the monk Siṃha.” The king said, “Siṃha was executed; how could he have transmitted the Dharma to you? If it is truly so, what do you have as proof?” The Venerable One said, “The saṅghāṭī robe transmitting the Dharma that my master bestowed upon me is here.” He then presented it to the king. The king at first did not believe it and ordered it burned to test it. Just as the fire was blazing, an extraordinary light suddenly issued from the robe, eclipsing the worldly fire. Auspicious clouds covered it, and heavenly fragrances were luxuriant. When the fire burned out to ashes, the saṅghāṭī robe was as before. The king was filled with great faith and paid full homage to the Venerable One. The king then requested the saṅghāṭī robe for himself and issued an edict releasing his crown prince. Earlier, when Puṇyamitra was imprisoned, his attendants could not bring meals in a timely manner. Parched with thirst and hunger, he feared death was imminent. Suddenly, a stream of white milk came from the sky and poured into his mouth, tasting like sweet dew; his body and spirit were instantly at peace. Moved by this, he thought secretly to himself, “If I escape this, I shall seek to leave home.” Shortly after, the pardon arrived. The prince, having seen the king and expressed his thanks, pleaded illness, asked to resign his position as heir apparent, and begged to leave home. The king, discerning that his resolution could not be swayed, granted it. The crown prince immediately went to the Venerable One and paid the homage of a disciple. The Venerable One said, “Did your royal father give permission?” He replied, “Yes.” He further said, “Wishing to leave home, what purpose will you serve?” He replied, “I will do the Buddha's work.” The Venerable One, seeing his utmost sincerity, soon ordained him. At that moment, the earth shook and the moon appeared by day; the entire country was alarmed. The king feared it was an inauspicious omen. The Venerable One informed him, saying, “This is not inauspicious; do not worry.” The king said, “I have heard that the moon appearing by day and the sun appearing by night are inversions of yin and yang. How could this be auspicious?” The Venerable One said, “Seeing the moon by day signifies encountering a sage. Seeing the sun at night signifies that great darkness will be fully illuminated.” The king’s anxiety was immediately dispelled. He then said to the Venerable One, “I also have long harbored five doubts. Now, encountering the Venerable One’s sagely wisdom, I venture to ask about them. First, previously I saw the earth shake, sometimes near and sometimes far; what causes this? Today it happened again: are they the same or different? Second, for what reason do the sun, moon, and asterisms appear and disappear without fixed times? Third, when the earth produces extraordinary things, to whom are they an omen? When clouds, rainbows, and fine vapors arise from the earth, who inspires them? Fourth, gazing toward the eastern and western horizons, the sunset clouds shift unpredictably, suddenly bright and suddenly dark; and fifth, what makes the color of the sky deep azure? Venerable One, do not speak only of the Buddha’s Dharma without discussing worldly truth; I pray you will resolve these for me.” The Venerable One said, “The three thousand great thousand worlds with their billions of suns and moons are all within the Buddha’s realm; what among them cannot be discussed? How could there be a distinction between whether the Buddha’s Dharma and worldly truth are to be spoken of or not? Do not make such statements, O King. However, your majesty’s doubts all have their reasons. Listen well, my lord! When a Buddha appears in the world, the earth quakes four times, the moon appears by day, and the sun appears by night. When a Buddha attains the Way, the earth quakes five times, and the sun and moon grow in brightness. When a Buddha enters nirvāṇa, the earth quakes six times, and the sun and moon both darken. When a bodhisattva appears, the earth quakes three times, and the moon appears by day. When a bodhisattva attains the Way, the earth quakes four times, and the sun appears by night. When a bodhisattva passes into extinction, the earth quakes five times, and the bright stars of the heavens all dim. When an arhat appears, the earth quakes once, and stars appear by day. When an arhat realizes the fruit, the earth quakes three times, and the night stars all shine bright. When an arhat enters extinction, the earth quakes four times, and the night stars all darken. When a monk has studied the Buddha's Way without regressing for two lifetimes, upon his appearance in the world the earth quakes once. If this monk is about to realize the holy fruit, the earth quakes twice. When this monk passes away, the earth quakes three times. When a monk has studied the bodhisattva’s path without regressing for three lifetimes, upon his appearance in the world the earth undergoes a half-quake. When this practicing monk is about to realize the holy fruit, the earth quakes once. When this practicing monk is about to enter extinction, the earth quakes twice. When a monk has studied the arhat’s path without regressing for four lifetimes, upon his appearance in the world the stars all shine bright. When this practicing monk is about to realize the holy fruit, the earth undergoes a half-quake. When this practicing monk is about to enter extinction, the earth quakes once. When someone in the world practices utmost filial piety, the earth undergoes a half-quake. When someone in the world commits the five heinous crimes, the earth also undergoes a half-quake. These eight kinds of merit have magnitude and the karma has good and evil; according to what they inspire, the quaking of the earth is near or far. The concealment and appearance of the sun and moon, and the shifting colors of the eastern and western clouds, are because the eastern and western faces of Mount Sumeru are shadowed or exposed according to the sun; thus the colors of the various jewels brighten and darken diversely. The deep azure color of the sky is because the southern face of Mount Sumeru is made of vaiḍūrya; when it shines in clear weather, it produces this color. Now, the portents of heaven, earth, and humanity each have three grades: superior, medium, and inferior, and their manifestations differ.” The king said, “What are the three grades?” The Venerable One said, “Inspiring the sun is the highest-superior portent; inspiring the moon is the middle-superior portent; inspiring the stars is the lowest-superior portent. Inspiring the highest-superior portent can only be done by the Buddha, the Great Sage. Inspiring the middle-superior portent can only be done by bodhisattvas, the next sages. Inspiring the lowest-superior portent can only be done by arhats, the next-again sages. The vapors and rainbows that rise from the earth also have three grades: superior, medium, and inferior. The vapor of a rainbow is the highest-superior portent; only when a ruler possesses the Way can he inspire it. Five-colored auspicious clouds are the middle-superior portent; only when a minister possesses virtue can he inspire it. Variegated clouds like a canopy are the lowest-superior portent; only when the people have goodness can they inspire it. Auspicious omens among birds and beasts also have nine grades. When creatures rarely seen in the world suddenly appear, their form neither male nor female, their color like jade, of the class of the qilin or dragon, this is the highest-superior portent. When a creature whose color is originally not white suddenly becomes like snow, of the class of the turtle or lion, this is the middle-superior portent. When a creature that originally had no horns suddenly grows horns, and their color is like gold, this is the lowest-superior portent. When a creature that originally had no wings suddenly grows wings, and their color is like silver, this is the highest-medium portent. When a creature that originally had no scales suddenly grows scales, and their color is bright white, this is the middle-medium portent (a certain text of the ancient edition is missing the lowest-medium portent here). When a creature whose original color was not purple suddenly turns purple, this is the highest-inferior portent. When a creature’s color is neither blue-green nor yellow, and it is neither male nor female, this is the middle-inferior portent. When a creature whose original color was not black suddenly becomes dark-robed, without distinction of male or female, this is the lowest-inferior portent. Auspicious omens among herbs and trees also have nine grades. When herbs and trees, by original nature sturdy and upright, become increasingly extraordinary, and their original color was not white but suddenly turns bright, this is the highest-superior portent. When herbs and trees are somewhat sturdy and upright in nature, and their original color was not purple but suddenly turns purple, this is the middle-superior portent. When herbs and trees are originally not outstanding but suddenly become flourishing, this is the lowest-superior portent. When herbs and trees flower without fruiting, yet suddenly bear fruit, this is the highest-medium portent. When herbs and trees grow joined from different roots, this is the middle-medium portent. When herbs and trees suddenly transform and produce extraordinary flowers, this is the lowest-medium portent. When herbs and trees suddenly produce the likeness of a human form, this is the highest-inferior portent. When herbs and trees suddenly emit light, this is the middle-inferior portent. When herbs and trees suddenly produce the likeness of flying or walking creatures, this is the lowest-inferior portent. Within the realm transformed by the Buddha Śākyamuni, such auspicious omens are boundless and almost impossible to record; yet all emerge in response to the greater or lesser strength of worldly merit.” Having heard this extraordinary discourse, the king stepped forward and paid further homage. The Venerable One said to the king, “The crown prince left home, and what he inspired was such as this; he is truly a great being. It is fitting that he succeed me and foster the Dharma treasure.” Puṇyamitra soon also realized the fruit [of arhatship]. Thereupon, the Venerable One returned with Mitra to his former place of teaching. Later, he instructed him, saying, “I am very old and will not long remain before departing this world. The great Dharma-eye treasury of the Tathāgata of old, I now entrust to you. Listen to my verse:”