Buddha's Absolute Equanimity


(T25.71a29-71b13 [fasc.2])
In the case of one like the Buddha, the World Honored One, were
someone to take up a knife and cut off one arm while someone else were
to anoint the other arm with sandalwood fragrance, in his mind there
would be no hatred towards the one nor affection towards the other in
just the same way as there would be no particular enmity towards his own
left eye nor a favoring affection towards his own right eye. This is
because he has become eternally without residual traces [of the
fetters].
In the midst of the Great Assembly, Ci~ncaa, the Brahman woman,
wearing a bowl [beneath her clothes], slandered the Buddha, declaring,
"You got me pregnant! Why do you show no concern? You should provide
me with clothing and food!" She acted that way, shamelessly attempting
to deceive and delude others. Then five hundred Brahman leaders all
raised up their arms, yelling, "It is so! It is so! We are all aware
of this affair!"
At that time the Buddha had no change in countenance, nor did
he have an appearance of humiliation. This matter was immediately
exposed [as fraudulent], for the earth quaked mightily, the gods made
offerings, scattering a profusion of rare blossoms and praising the
virtues of the Buddha. And in that the Buddha made no expression of
delight.
Moreover, when the Buddha was once compelled to eat the feed
grain of horses, he was not disheartened by that. And when the King of
the Gods offered up delicacies replete with the hundred flavors, he was
not moved to pleasure on account of that. He was of a single mind which
was nondual.
Amidst offerings of all kinds of food and drink, clothing and
bedding, and amidst all manner of praise, blame, slighting, and displays
of reverence, his mind did not change: it is like real gold, which can
be smelted, forged, wrought, and polished, all without either increase
or decrease. On account of [qualitative differences such as] these,
although the Arhats have cut off the fetters, they still retain residual
traces of them and thus are not deserving of the appellation,
"Bhagavat."

The Cowherds Test the Buddha's Omniscience


(T25.73b20-74b17 [fasc.2])
Bimbisara, king of the state of Magadha, invited the Buddha and
five hundred disciples to stay for three months. Because the King
required fresh milk and yoghurt with which to make offerings to the
Buddha and the bhikshu sangha he told the cowherds to come and dwell at
a place close by. Every day they delivered fresh milk and yoghurt. At
the end of the three month period, the King, out of kindness for the
cowherds, told them, "You may go to see the Buddha and then afterwards
you may come back and look after the cows." All of the cowherds then
set out to pay a visit to the Buddha. While on the road they had a
discussion among themselves, saying, "We have heard people say that the
Buddha is omniscient. We are all lesser fellows of inferior station.
How would we be able to determine that an omniscient man actually
exists?"
Because all of the Brahmans are fond of yoghurt, they were
always coming and going at the cowherds' place and thus came to be quite
friendly with them. On account of this the cowherds had come to hear
the names of all of the various Brahmanical scriptures.
They continued, "As for all the difficult questions about the
teachings in the four Vedas on techniques of healing, fighting,
astrology, sacrifices to the gods, singing, dancing, debating, and all
of the other sixty- four kinds of worldly arts like these: because this
son of the Pure Rice King has studied broadly and is very learned, if he
were to know about all of these matters, it would not qualify as
remarkably difficult. But he has never been a cowherd. We'll ask him
about the secret methods involved in raising cows. If he is able to
understand them, then he actually is an omniscient man."
After they had finished their discussion, they entered the
bamboo gardens from the front and saw the light of the Buddha
illuminating the forest. They moved forward, peeked at the Buddha, and
saw him sitting beneath a tree, his shape like a mountain of gold. It
was as when butter is thrown on the fire and its flames are intensely
bright. It was as if molten gold had been showered all over the bamboo
grove. They gazed insatiably upon his form radiating purple golden
light. Their minds were greatly delighted and they said to themselves:

Now this lion of the Shakyan clan,
As to whether or not he possesses omniscience,
On seeing him no one fails to be delighted.
This matter alone would be sufficient as proof.

His light is the foremost illumination.
His countenance is extremely rare and precious.
The physical characteristics abound in awesome virtue.
They all measure up to the name of "Buddha."

Every characteristic is distinctly clear.
In awesome spirituality he is utterly replete.
He is cloaked in meritorious qualities.
Of those who see him, none fail to adore him.

His body dwells amidst an orb of light.
Whoever looks upon him can never see enough.
If there is someone who possesses omniscience,
Certainly he would possess these meritorious qualities.

All of the paintings portrayed in various hues
And the images embellished with jeweled adornments
Might try to compare with this exquisite figure,
But could never succeed if even only by simile.

He is able to satisfy all who gaze upon him,
Causing them to develop the most supreme bliss.
Whoever looks upon him gains pure faith.
Certainly he is a man who's omniscient.

After having thought in this way, they paid reverence before the
Buddha, sat down, and then asked, "What methods does a cowherd perfect
that he is able to cause the herd to flourish and what methods might he
fail to perfect that the herd thereby fails to grow and become peaceful
and secure?"
The Buddha replied, "There are eleven methods by which the
cowherd is able to cause the herd to flourish. What are these eleven?
They are: knowing the color; knowing the characteristics; knowing how to
groom; knowing how to properly dress sores; knowing how to make smoke;
knowing the good road; knowing the proper place for cattle; knowing the
good place to ford; knowing the peaceful and secure place; knowing how
to preserve the flow of milk; and knowing how to care for the lead bull.

"If the cowherd knows these eleven methods, he will be able to
cause the herd to multiply. The bhikshu is also like this. If he knows
eleven methods, he is able bring about increase and growth of wholesome
dharmas. "What is meant by 'knowing the color'? One is
knowledgable about the relative value of cattle which are black, white
and various other colors. The bhikshu is also like this. He knows all
forms are the four great elements or are composed of the four great
elements.
"What is meant by 'knowing the characteristics'? One knows the
characteristics of cattle which indicate auspiciousness and
inauspiciousness. Whether or not a cow will be harmonious with another
herd is known on the basis of its characteristics. The bhikshu is also
like this. On seeing the characteristics of wholesome karma, he knows
one is a wise person. On seeing the characteristics of bad karma, he
knows one is a stupid person.
"What is meant by 'grooming'? When the blood of cattle is being
sucked by insects, then there is an increase in sores. By grooming, one
gets rid of this harm and then the cow is happy and its hair is glossy.
The bhikshu is also like this. When the insects of unwholesome and
deviant initial and discursive thought drink the blood of one's
wholesome faculties, this increases the sores of the mind. When they
are gotten rid of one abides in peacefulness and security.
"What is meant by 'dressing sores'? This refers to employing
dressings made from grasses and leaves in order to prevent the noxious
bites of mosquitoes and biting flies. The bhikshu is also like this.
He employs the dharmas of proper contemplation to cover up the sores of
the six sense organs and thus does not allow himself to be harmed by the
stings of the noxious insects of afflictions such as lust and anger.
"What is meant by knowing how to create smoke in order to get
rid of mosquitoes and biting flies? When from a distance, the cow sees
smoke, then it will come towards the dwellings. The bhikshu is also
like this. He speaks in strict accord with what he has heard and gets
rid of all of the mosquitoes and biting flies of the fetters. He
employs the [signal- fire] smoke of speaking Dharma in order to lead
beings forth that they might enter into the dwelling of no- self, the
reality mark and emptiness.
"What is meant by knowing the road? This refers to knowing the
good and bad roads for having the cattle come and go. The bhikshu is
also this way. He knows that the eight- fold holy path is able to take
one to nirvana and distances himself from the bad paths of
annihilationism and impermanence.
"What is meant by knowing the appropriate location for cattle?
When one knows the appropriate location for cows, one is able to cause
the cattle to multiply and have but little disease. The bhikshu is also
like this. When the Dharma of the Buddha is spoken, he gains a pure
Dharma bliss and all of his wholesome faculties increase to repletion.
"What is meant by knowing where to ford? One knows the place
where it is easy to enter, where it is easy to cross, where there are no
waves or noxious pests. The bhikshu is also like this. He is able to
go to the abode of a learned bhikshu and inquire about Dharma. The one
who speaks Dharma is aware of the relative sharpness of mind and
relative weight of afflictions possessed by the person before him. Thus
he influences him to choose a good fording place and to succeed in
making a safe crossing(from samsara to nirvana).
What is meant by knowing a peaceful and secure place? One knows
of a place to dwell which has no tigers, wolves, lions, noxious insects
or venomous animal life. The bhikshu is also like this. He knows the
peacefulness and security of the four stations of mindfulness where
there are none of the noxious demons and venomous beasts of the
afflictions. The bhikshu enters into these and thus is peaceful, secure
and without calamity.
What is meant by preserving the flow of milk? The cow produces
milk out of affection for the calf. By leaving whatever milk is in
excess of the need, the cow is happy and there continues to be an
unexhausted supply. The lead bull as well as the cowherds benefit from
this every day. The bhikshu is also like this. The laypeople donate
clothing and food. One must know how to be conservative in the amount
one accepts and thus one is able to prevent this resource from being
exhausted. If this is the case, then the donors are happy and their
faith is not cut short and yet the recipients have no shortage of
essentials.
"What is meant by knowing how to care for the lead bull? If one
protects the big bull, he will be able to guard the herd. Therefore one
ought to care for it and protect it and not allow it to become gaunt.
It should be given sesame oil to drink, provided with the adornment of a
necklace and given the distinction of metal- covered horns. It should
be kneaded and brushed and effusively praised. The bhikshu is also like
this. When among the multitude of Sangha members, there is a great man
possessed of awesome virtue who is able to protect and benefit the
Buddha Dharma, is able to utterly defeat in debate externalists and is
able to influence the eight- fold assembly to succeed in planting roots
of goodness, one should afford him respect and make offerings to him
according to whatever he needs."
When the cowherds had heard these words, they thought to
themselves, "What we cowherds know doesn't go beyond three or four of
these subjects and the master cowherders at the very most aren't
familiar with more than five or six subjects." Now that they had heard
this discourse, they exclaimed over hearing what none of them had heard
before and agreed, "If he is aware of these matters, then he must know
all the rest as well. Truly, he is an omniscient man." They then had
no further doubts.