The Chapter on Medicines
Chapter Nine
Toh 1-6
Degé Kangyur vol. 1 (’dul ba, ka), folios 277.b–311.a; vol. 2 (’dul ba, kha), folios 1.a–317.a; and vol. 3 (’dul ba, ga), folios 1.a–50.a
- Palgyi Lhünpo
- Sarvajñādeva
- Vidyākaraprabha
- Dharmākara
- Paltsek
Imprint
Translated by the Bhaiṣajyavastu Translation Team
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2021
Current version v 1.1.5 (2025)
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Table of Contents
Summary
The Bhaiṣajyavastu, “The Chapter on Medicines,” is a part of the Mūlasarvāstivāda Vinaya, the corpus of monastic law of one of the most influential Buddhist schools in India. This chapter deals with monastic regulations about medicines. At the same time, it also includes various elements not restricted to such rules: stories of the Buddha and his disciples, a lengthy story of the Buddha’s journey for the purpose of quelling an epidemic and converting a nāga, a number of stories of the Buddha’s former lives narrated by the Buddha himself, and a series of verses recited by the Buddha and his disciples about their former lives. Thus, this chapter preserves not only interesting information about medical knowledge shared by ancient Indian Buddhist monastics but also an abundance of Buddhist narrative literature.
Acknowledgements
This text was translated by the Bhaiṣajyavastu Translation Team. Fumi Yao translated the Tibetan text into English and prepared the ancillary materials. Shayne Clarke proofread the translation and ancillary materials.
The translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
We gratefully acknowledge the generous sponsorship of Leo Tong Chen and his family; Zhang Wei, Li Mo, Zhang Mo Tong and Zhang Mo Lin; (Chi Xian Ren) Mao Gui Rong and Chi Mei; and Joseph Tse 謝偉傑, Patricia Tse 鄒碧玲 and family, in dedication to all eczema sufferers. Their support has helped make the work on this translation possible.
Text Body
The Chapter on Medicines
Chapter Nine
I. Kumāravardhana
Thereupon the Blessed One arrived in the country of Kumāravardhana, where he said to the venerable Ānanda, “Ānanda, in this place a king named Upoṣadha was born and grew up.562 Therefore, this city was named Kumāravardhana.”563
II. Krauñcāna
III. Aṅgadikā
IV. Maṇivatī
V. Sālabalā567
VI. Sālibalā
VII. Suvarṇaprastha
Having gone to Suvarṇaprastha, the Blessed One said, “Ānanda, in this Suvarṇaprastha the Bodhisattva made an offering of much gold (suvarṇa). Today brahmins still distribute gold, weighing it in units of prastha. Therefore, this place was named Suvarṇaprastha.”
VIII. Sāketā568
Having gone to Sāketā,569 the Blessed One said to the venerable Ānanda there, “ Ānanda, in this Sāketā a king named Upoṣadha ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. One day a soft, fleshy tumor developed on the crown of his head; it was exceptionally soft, just like tūla cotton or karpāsa cotton, and caused no pain. When it had fully enlarged, it burst open and a boy emerged from it. He was well proportioned, attractive, pleasant to behold, and gold in complexion … and every major limb and minor appendage of his body was complete.570 Since he was born (jāta) from the crown of the head (mūrdhni), he was named Mūrdhnāta.571
“Soon after the prince was born, King Upoṣadha brought him to the harem, where there were sixty thousand consorts. [F.156.b] As soon as they saw the prince, milk squirted out from each consort’s breasts, and they said, ‘May he suckle at my breast (*mān dhayatu)!’572 Therefore, he was named Māndhātṛ. Some people knew him there as Mūrdhnāta,573 and others as Māndhātṛ.
“Once, when Prince Māndhātṛ was away in the countryside, King Upoṣadha became sick. Although he was provided with medicines derived from roots, stalks, leaves, flowers, and fruits, the illness just kept on getting worse. He ordered his ministers, ‘Sirs, quickly anoint the prince as king.’
“ ‘Certainly, Your Majesty.’
“The ministers sent a messenger, saying, ‘King Upoṣadha has become sick and says, “Call the prince and let him accept the royal anointing.” Hence the prince should come quickly.’ When the messenger had departed, King Upoṣadha died. Then the ministers sent another messenger to the prince, saying, ‘O Prince, your father has passed away. Please come and accept the kingdom.’
“Prince Māndhātṛ stayed there, thinking, ‘Since my father has passed away, why do I need to go there?’
The ministers again met together and sent the prime minister as a messenger. He went to the prince and requested, ‘O Prince, please come and accept the kingdom.’
“ ‘If I obtain the kingdom according to the Dharma,’ replied the prince, ‘the royal anointing will take place here.’
“The ministers sent a message: ‘Your Majesty, the royal anointing requires many things. We perform the royal anointing in the palace on a jeweled floor with a throne, parasol, crown, and bracelet. Therefore, the prince must come to this very place.’
“ ‘If I obtain the kingdom according to the Dharma,’ replied the prince, [F.157.a] ‘everything necessary will appear here.’
“A yakṣa named Divaukasa, attendant on Prince Māndhātṛ, brought there a jeweled floor and throne. People living in the palace then spontaneously came together, bringing a parasol, crown, and bracelet. Since the people living in the palace spontaneously (svayaṃ) came (āgata), the place was named Sāketā.”
IX. Rice Soup574
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
Then the Blessed One traveled to Śrāvastī. In a certain place, a brahmin was plowing a field. He had not had a meal, and a girl brought rice soup for him. The Blessed One also came to that place.
As soon as the brahmin saw the Buddha, the Blessed One, whose body was fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, and beautiful like a moving mountain of jewels with light surpassing a thousand suns, faith in the Blessed One arose in him.
Whenever a being who has accumulated roots of merit looks at the Buddha for the first time, he experiences far greater pleasure than that of those who have practiced tranquility of mind for a dozen years, those who gain a son after having been childless, those who look upon treasure after having been poor, or those who are anointed as king after having longed for kingship.
The brahmin quickly went to the Blessed One, bringing the rice soup. When he arrived, he said to the Blessed One, “O Gautama, this is rice soup. If the Honorable Gautama has compassion for me, [F.157.b] please accept this rice soup.”
Then the Blessed One indicated to the brahmin an old well and said, “Brahmin, if you are giving it completely, pour it into this old well.”
The brahmin poured it into the old well. When he had done this, by the awakened power of the buddhas and the divine power of the gods, the old well became piping hot, full of rice soup. The Blessed One then called the brahmin and said, “Brahmin, distribute the rice soup.”
When he began to distribute it, the Blessed One exercised his magical power so that even when the entire community had eaten it, the old well remained piping hot, full of rice soup. After that, his faith in the Blessed One increased all the more, the brahmin paid homage at the Blessed One’s feet and sat down in front of him in order to hear the Dharma. The Blessed One knew his thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. … With the vajra of knowledge he leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. “O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, may you accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”
Thereupon, like a merchant who had obtained merchandise, like a farmer who had gotten a bumper crop, like a warrior who had won a battle, like a patient who had been cured of every disease, having rejoiced in and praised the words of the Blessed One, [F.158.a] the brahmin bowed low until his forehead touched the Blessed One’s feet, and he departed from the Blessed One’s presence. When he arrived at the field, he saw golden barley growing there. Upon seeing it, his eyes opened wide with astonishment and he spoke a verse:
Thereupon the brahmin hurried to the king. When he arrived, he wished the king victory and long life and said, “Your Majesty, the barley I sowed has become gold. Please appoint an overseer576 there.”
The king appointed an overseer and sent him. The brahmin piled the gold up and divided it, but the king’s portion changed into ordinary barley. The overseer reported this to the king, and then the king ordered, “Have it divided again.” When he divided the barley again, still the king’s portion changed into ordinary barley. He divided it seven times in all, only to have the same result each time. Prompted by curiosity, the king himself went there and watched, and the result was the same. He said to the brahmin, “Brahmin, since this has been produced by your merit, the king’s portion is no longer required. Give me what you have measured.”
Then the brahmin was much delighted, and what he gave became gold.
A. The Peasants’ Going Forth and the Oxen’s Rebirth in Heaven577
After that, the Blessed One departed. At that time, in a certain place, five hundred peasants were plowing a field, looking pale, their feet and hands covered with cuts, and wearing hempen lower garments. The oxen, too, were plowing the field with sighs, their bodies hurt and wounded by being struck with spiked sticks, pus oozing from their wounds. The peasants then saw the Blessed One, whose body was fully ornamented with the thirty-two marks of a great man, [F.158.b] illuminated by the eighty minor marks, ornamented with a fathom-wide halo, and beautiful like a moving mountain of jewels with light surpassing a thousand suns.578 Whenever beings who have accumulated roots of merit look at the Buddha for the first time . . . .
They then approached the Blessed One. When from a distance the Blessed One saw the peasants coming, he left the road and sat on the seat prepared for him in front of the community of monks in order to convert the peasants. The peasants bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. The Blessed One knew the peasants’ thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for them and that caused them to penetrate the four truths of the noble ones . . . . With the vajra of knowledge they leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry.
After having seen the truths, they made the gesture of supplication to the Blessed One and said to him, “O Honored One, we wish to go forth and be ordained monks in the well-taught Dharma and Vinaya. We will lead the pure life in the presence of the Blessed One.”
The Blessed One ordained them by saying, “Come, monk,” . . . .
The Blessed One instructed them. Endeavoring and striving, they … became objects of … praise. [F.159.a]
The oxen, too, went to the Blessed One, having broken their yokes and the ropes around their horns. When they arrived, they sat down, surrounding the Blessed One. The Blessed One preached the Dharma that consists of three phrases for them, … having seen the truths, they left for their own residence, just as the haṃsas, fish, and turtles did when the Blessed One was on the bank of the Ganges.580
B. The Former Lives of the Peasants and Oxen581
The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did these monks who were once peasants create that matured to cause them, after being peasants, to go forth in the teachings of the Blessed One, abandon all the defilements, and actualize the state of an arhat? What karma did these gods who had once been oxen582 create that matured to cause them to be born among oxen and see the truths?”
The Blessed One said, “Monks, the actions were performed and accumulated by themselves, accruing a heap of karma . . . .
“Monks, once, in this fortunate eon, when people’s lifespans were twenty thousand years long, there appeared in the world a teacher named Kāśyapa . . . . He stayed in the Ṛṣivadana Deer Park near the city of Vārāṇasī. In his teachings, these five hundred peasants went forth. There they did not recite, repeat, or practice concentration of the mind but rather were attached to the crowd and spent their time lazily, having enjoyed things given out of faith.
“What do you think, monks? Those five hundred monks were indeed these five hundred peasants. The owner of the monastery583 [F.159.b] was indeed this householder who is the master of these peasants. Because of the maturation of the karma—namely, their not reciting, repeating, or practicing concentration of the mind and their being attached to the crowd and spending time lazily, having enjoyed things given out of the faith of the owner of the monastery—they were the peasants of the owner of the monastery for five hundred lives, and now they were also born among peasants. Because they went forth in the teachings of the Perfectly Awakened One Kāśyapa and led the pure life, they now went forth in my teaching, abandoned all the defilements, and actualized the state of an arhat.
“These gods who had once been oxen, too, went forth in the teachings of the Perfectly Awakened One Kāśyapa. They transgressed the minor rules of training; that karma matured to cause them to be reborn among oxen. Because they had gained faith in me, they were reborn among the gods. Because they led the pure life and protected it in the presence of the Perfectly Awakened One Kāśyapa, they now saw the truths, becoming gods. Therefore, monks, the maturation of entirely negative actions is entirely negative … you should seek. Monks, that is how you must train.”
C. Toyikā584
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
The Blessed One went to Toyikā, and in a certain place, a brahmin was plowing a field. Then the brahmin saw the Buddha, the Blessed One, whose body was fully ornamented with the thirty-two marks of a great man [F.160.a], illuminated by the eighty minor marks, … and beautiful … .585 He thought, “If I go to the Honorable Gautama to greet him, my work will fail. But if I do not go to greet him, my merit will fail.586 In this regard, is there any good means whereby neither my work nor my merit will fail?” A good idea then occurred to him: “If I greet him, staying here, neither my work nor my merit will fail.” He greeted him, holding a spiked stick and staying in that very spot: “Greetings to the Buddha, the Blessed One.”
The Blessed One said to the venerable Ānanda, “Ānanda, this brahmin is wrong. If that man had been wise enough to know for himself that there was the unbroken skeleton of the Perfectly Awakened One Kāśyapa in this place, he would have come to me and greeted me. Then he would have greeted two perfectly awakened ones. Why? Ānanda, the unbroken skeleton of the Perfectly Awakened One Kāśyapa is in this place.”587
Then the venerable Ānanda quickly folded his upper robe in four, laid it down, and said to the Blessed One, “Blessed One, please sit on this prepared seat, and then this place will have been enjoyed by two perfectly awakened ones, namely, the Perfectly Awakened One Kāśyapa and now the Blessed One.”
The Blessed One did sit on the prepared seat. [F.160.b] After sitting for a moment, he said to the monks, “Monks, do you want to see the unbroken skeleton of the Perfectly Awakened One Kāśyapa?”
“O Blessed One, it is the right time. O Sugata, it is the right time. If the Blessed One reveals the unbroken skeleton of the Perfectly Awakened One Kāśyapa to the monks so that they see it, their minds will be filled with faith.”
The Blessed One entertained mundane thoughts. It naturally occurs that when the buddhas, the blessed ones, entertain mundane thoughts, living creatures, including those as small as ants, understand the Blessed One’s thoughts. Nāgas thought, “For the sake of what did the Blessed One entertain mundane thoughts?”588 They saw that the Blessed One wanted to see the unbroken skeleton of the Perfectly Awakened One Kāśyapa, and so they raised the unbroken skeleton of the Perfectly Awakened One Kāśyapa. The Blessed One then said to the monks, “Monks, as it is going to sink, grasp its characteristics,” and then the skeleton sank.589
When King Prasenajit heard that the Blessed One had shown the unbroken skeleton of the Perfectly Awakened One Kāśyapa to the disciples, prompted by curiosity he departed with his consort, sons, ministers, army, citizens, and provincial dwellers. In the same manner, Virūḍhaka,590 the householder Anāthapiṇḍada, Ṛṣidatta, the bricklayer Purāṇa,591 Viśākhā Mṛgāramātā, and hundreds of thousands of beings departed, prompted by curiosity [F.161.a] and spurred by their previous roots of merit. But the skeleton had already sunk. When they heard that the unbroken skeleton of the Perfectly Awakened One Kāśyapa had sunk, they felt pain and despair, thinking, “We have come here in vain.”
A lay brother circumambulated the spot and pondered in his mind, “How much will the merit from my circumambulation here be?”
The Blessed One, knowing the lay brother’s mind with his own mind, spoke a verse in order to remove the many people’s regret:
Another lay brother placed a lump of clay on the spot and pondered in his mind, “The Blessed One said that the merit from circumambulation was so much; how much will the merit from placing a lump of clay here be?”
The Blessed One, knowing the lay brother’s mind with his own mind, spoke a verse:
Having heard this, hundreds of thousands of beings piled up lumps of clay.
Other people placed flower petals on the spot and pondered in their minds, “The Blessed One said that the merit from circumambulation and a lump of clay was so much; [F.161.b] as for our flower petals, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke a verse:
Other people surrounded the spot with garlands of flowers594 and pondered in their minds, “The Blessed One said that the merit from flower petals was so much; as for our surrounding it with garlands of flowers, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke a verse:
Other people donated rows of lamps there and pondered in their minds, “The Blessed One said that the merit from surrounding it with garlands of flowers was so much; as for our donating rows of lamps, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke a verse:
Other people sprinkled perfumed water and pondered in their minds, “The Blessed One said that the merit from donating rows of lamps was so much; as for our sprinkling perfumed water, how much will the merit be?”
Other people raised parasols, banners, and flags and pondered in their minds, “The Blessed One said that the merit from circumambulation, placing a lump of clay, scattering flower petals, surrounding with garlands of flowers, donating rows of lamps, and sprinkling perfumed water was so much; as for our raising parasols, banners, and flags, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke some verses:
They asked themselves, “The Blessed One said that the merit from worshiping the Blessed One who has been completely emancipated was so much; as for the Blessed One who is present, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke some verses:
“It is impossible to understand the good qualities of the perfectly awakened ones, who are unknowable and turn the wheel of the Dharma [F.162.b] without obstacles.”596
Then597 the Blessed One preached the Dharma to the many people so that, having heard it, hundreds of thousands of beings attained great excellence. Some made a resolution to attain the awakening of disciples, some the awakening of a self-awakened one, and some complete and supreme awakening. Some attained the stage of warmth, some the stage of the summit, and some the stage of patient conformity to the truth. Some actualized the fruit of stream-entry, some the fruit of a once-returner, and some the fruit of a never-returner. Some actualized the state of an arhat, having abandoned all the defilements. And most of the audience became absorbed in the Buddha, devoted to the Dharma, and inclined to the community.
X. Śrāvastī
A. A Leprous Beggar Woman’s Offering of Water Used for Boiling Rice598
Thereupon the Blessed One, traveling through the country of Kosala, arrived in Śrāvastī and stayed in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. When the householder Anāthapiṇḍada heard that the Blessed One, traveling through the country of Kosala, had arrived in Śrāvastī and was staying in his own park near Śrāvastī, he went to the Blessed One, and upon his arrival he bowed low until his forehead touched the Blessed One’s, and then he sat down to one side. After he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, [F.163.a] inspired, encouraged, … the householder Anāthapiṇḍada. When he had … delighted him…, the Blessed One remained silent. Then the householder Anāthapiṇḍada rose from his seat … made the gesture of supplication to the Blessed One, and said, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.” He … prepared a pure and fine meal during the night. After he rose at dawn, he prepared seats, set up a jeweled pitcher, and let the Blessed One know the time by messenger: “O Honored One, the time has arrived. May the Blessed One know that the meal is ready.”
The householder ordered a doorkeeper,599 “Sir, do not let non-Buddhist ascetics enter the house until the community of monks headed by the Buddha has finished the meal. After that, I will give a meal to the non-Buddhist ascetics.”
“Certainly, Master,” replied the doorkeeper to the householder Anāthapiṇḍada.
Thereupon the Blessed One dressed early in the morning, took his bowl and his robe, and went … surrounded by a group of monks, and followed by the community of monks . . . . Knowing the Blessed One had … washed his hands and his bowl, the householder Anāthapiṇḍada took a low seat and sat before the Blessed One in order to hear the Dharma.
Then the venerable Mahākāśyapa came to the Jetavana from a certain dwelling place in the wilderness, with long hair and beard and in his shabby robes. When he saw the Jetavana, there was no one there. He asked a monk who was responsible for monastic property, “Where is the community of monks headed by the Buddha?”
The monk told him, “They have been invited by the householder Anāthapiṇḍada.” [F.163.b]
The venerable Mahākāśyapa thought, “I will eat almsfood there and serve the community of monks headed by the Buddha.”
When he went to the house of the householder Anāthapiṇḍada, the doorkeeper said, “O noble one, please do not enter the house.”
“Why?”
“The householder Anāthapiṇḍada ordered me, ‘Do not let non-Buddhist ascetics enter the house until the community of monks headed by the Buddha has finished the meal. After that, I will give a meal to the non-Buddhist ascetics.’ ”
“I have attained a great boon,” thought the venerable Mahākāśyapa, “for the brahmins and householders do not know me to be a śramaṇa who is a son of the Śākyans. I will go and practice compassion for poor people.” With this thought, he went to a park and asked himself, “Whom should I accept as a follower today?”
Shortly afterward, he approached a leprous beggar woman600 who was wandering and begging, and from whose body pus and blood were oozing. She had obtained by begging water that had been used for boiling rice. She saw the venerable Mahākāśyapa, whose body was beautiful, whose mind was pure, and whose behavior was calm, and thought, “I have certainly not performed any service for such a one worthy of veneration in the past; because of that, I am now in this circumstance. If the noble one Mahākāśyapa accepts out of compassion for me this water that had been used for boiling rice, I will offer it to him.”
The venerable Mahākāśyapa knew her thoughts and held out his bowl, saying, “Sister, if you will give it to me, please pour it into this bowl.” Then her mind was filled with faith. When she poured the water into the bowl, a bee fell into it. She tried to remove it, but then one of her fingers broke off and fell into the water that had been used for boiling rice. She thought, “Even though the noble one, concerned about my feelings, may not throw it out, he will not consume it.”
The venerable Mahākāśyapa, knowing her thoughts, [F.164.a] went to a wall in front of her, sat down by the wall, and ate. She thought, “Although the noble one, concerned about my feelings, has eaten some of the food, it will not serve as a meal.”
The venerable Mahākāśyapa, knowing her thoughts, said to the beggar woman, “Rejoice, sister. I will live for a whole day and night with this meal given by you.”
She rejoiced greatly, thinking, “I offered almsfood to the noble one Mahākāśyapa, and he accepted it!” She died, her mind filled with faith in the venerable Mahākāśyapa, and was reborn among the gods of Tuṣita.
Śakra, Lord of the Gods, saw her offer water that had been used for boiling rice, gain faith, and die, but he did not see where she was reborn, even though he tried to find her among the beings of hell, the animals, the hungry ghosts, the humans, the gods attendant on the Four Great Kings, and the Thirty-Three Gods. Thus, the knowledge of gods works downward, not upward. [B40]
Thereupon Śakra, Lord of the Gods, went to the Blessed One. When he arrived, he asked the Blessed One a question, singing it in verse:
The Blessed One answered:
Śakra, Lord of the Gods, then thought, “These humans give donations and make merit, even though they do not understand merit. Why should I, who does understand merit and am now enjoying the fruit of my merit, not give donations and make merit? [F.164.b] Since this noble one Mahākāśyapa is compassionate toward those who are wretched, helpless, poor, and destitute, I will now offer almsfood to him.”
He produced a solitary, tumbledown, very shabby house in a village of the poor, and he himself changed into a shaggy-haired weaver in a hempen garment, whose limbs were covered with cuts, and began to weave cloth. Śacī, a goddess, dressed as the wife of the weaver and began to weave, throwing the shuttle.601 Divine food was prepared by his side.
Then, being compassionate toward those who are wretched, helpless, and destitute, the venerable Mahākāśyapa arrived in due course at the house. When he stood at the door holding his bowl, thinking that it was a suffering man, Śakra, Lord of the Gods, filled the bowl with divine food. The venerable Mahākāśyapa then thought:
It is natural that the knowledge of arhats does not function when they are not particularly attentive. When he focused his attention, he saw that the man was Śakra, Lord of the Gods, and said, “O Kauśika, the arrows of your longtime uncertainty and doubt have been uprooted by the Tathāgata, the Arhat, the Perfectly Awakened One, so why do you interfere with suffering people?”
“O noble one Mahākāśyapa, why do I interfere with suffering people? These humans give donations and make merit, even though they do not understand merit. I do understand merit and am now enjoying the fruit of my merit; why should I not give donations and make merit? [F.165.a] Did the Blessed One not say this:
Thereafter the venerable Mahākāśyapa was attentive whenever he entered a house for alms. At that time, Śakra, Lord of the Gods, remaining in the air, filled the venerable Mahākāśyapa’s bowl with divine food. The venerable Mahākāśyapa turned the bowl upside down, whereupon the food and drink were wasted. When the monks reported this matter to the Blessed One, the Blessed One said, “On account of that, I authorize you to have a cover for a bowl.”603
Then there was a loud shout: “The beggar woman So-and-so offered water that had been used for boiling rice to the noble one Mahākāśyapa, and she was reborn among the gods of Tuṣita!”
B. The Offerings by King Prasenajit604
When King Prasenajit of Kosala heard that the beggar woman So-and-so had offered water that had been used for boiling rice to the noble one Mahākāśyapa and had been reborn among the gods of Tuṣita, he went to the Blessed One. Upon his arrival, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When King Prasenajit of Kosala had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, … him. After he had … delighted him…, the Blessed One remained silent. Then King Prasenajit of Kosala rose from his seat, draped his upper robe over one shoulder, knelt on his right knee, made the gesture of supplication to the Blessed One, and said, “May the Blessed One assent to my offer of a meal for seven days, in the name of the noble one Mahākāśyapa.” [F.165.b]
The Blessed One assented to King Prasenajit of Kosala by remaining silent. Then King Prasenajit of Kosala, knowing that the Blessed One had assented by remaining silent, bowed low until his forehead touched the Blessed One’s feet, and departed from his presence. Thereupon King Prasenajit of Kosala prepared a pure and fine meal during the night. After he rose at dawn, he prepared seats, set up a jeweled pitcher, and let the Blessed One know the time by messenger … with his own hands he served and satisfied them….
A certain beggar was sitting in the elder’s seat. His mind was filled with faith when he thought, “Understanding merit and enjoying the fruit of his merit, this king gives donations and makes merit, not content with the merit there is.”
King Prasenajit of Kosala, with his own hands, served and satisfied the community of monks headed by the Buddha with a pure and fine meal. Knowing the Blessed One had finished his meal and washed his hands and his bowl, he took a low seat and sat before the Blessed One in order to hear the Dharma. Then the Blessed One said, “Great King, to whose name shall I assign the rewards of the offerings, yours or that of someone who has made greater merit than you?”
The king thought, “The Blessed One has accepted the almsfood from me. Who, then, has made greater merit than I?” He said, “O Blessed One, may the Blessed One assign the rewards of the offerings to the name of someone who has made greater merit than I.”
The Blessed One then assigned the rewards of the offerings to the name of the beggar. [F.166.a] He did this for six days. On the sixth day, the king was plunged into grief, resting his cheek on his hand, thinking, “The Blessed One assigned the rewards of the offerings to the name of a beggar, though he had accepted the almsfood from me.”
The ministers saw him and asked, “Your Majesty, why are you plunged into grief, resting your cheek on your hand?”
“Sirs,” replied the king, “the Blessed One assigned the rewards of the offerings to the name of a beggar, though he had accepted the almsfood from me. How can I help being plunged into grief?”
Then an old minister said, “Your Majesty, do not worry. We will somehow arrange it so that tomorrow the Blessed One will assign the rewards of the offerings to the name of Your Majesty only.” He then instructed the laborers, “Tomorrow you should prepare finer food, so that half of the distributed food will enter the monks’ bowls and the other half will fall on the ground somehow.”
The next day they prepared finer food. Then, knowing that the community of monks headed by the Buddha had sat down in comfort, they began to serve them, placing half of the food into the monks’ bowls and letting the other half fall on the ground. The beggar rushed to gather the food that had fallen on the ground, but the waiters blocked him. Then the beggar said, “If this king has much treasure, why does he not give it to suffering, begging people like us? What is the use of this wasted food?” His mind being disturbed, the beggar was not able to maintain his mind filled with faith as before.
When the community of monks headed by the Buddha had finished the meal, the king went home without hearing the rewards of the offerings assigned, thinking, “The Blessed One will not assign the rewards of the offerings to my name.” [F.166.b] But the Blessed One did assign the rewards of the offerings to the name of King Prasenajit of Kosala, saying:
C. The Former Life of King Prasenajit605
Thereupon the venerable Ānanda said to the Blessed One, “O Honored One, although the Blessed One has had meals at the palace of King Prasenajit of Kosala many times and assigned the rewards of the offerings, I have never heard him assign the rewards of the offerings in such a way in the past.”
“Ānanda,” replied the Blessed One, “do you want to hear about the karmic bond related to King Prasenajit of Kosala’s saltless gruel?”
“O Blessed One, it is the right time. Sugata, it is the right time. If the Blessed One reveals the karmic bond related to King Prasenajit of Kosala’s saltless gruel, the monks will listen to it and grasp it.”
Then the Blessed One said to the monks, “Monks, there once lived a householder in a certain hamlet. He took a wife from a family of equal rank, and he and his wife played, made love, and enjoyed themselves. Thus, a boy who was well proportioned, attractive, and pleasant to behold was born … and raised, and he grew up.606
“Thereupon the householder said to his wife, ‘Good lady, since a son who will bring us debts and deprive us of our property has been born to us, I will go abroad bearing merchandise.’
“ ‘My dear, please do so,’ she replied.
“He went abroad bearing merchandise, and, unfortunately, died there. Since his possessions were modest, his domestic property ran out, and his son suffered poverty. A friend of the householder [F.167.a] said to him, ‘Son, work in my fields, and I will provide you with food.’
“The son began to work in the man’s field, and the man provided him with food.
“Then, one day there was a festival. The boy’s mother thought, ‘Today the householder’s wife will be busy giving a meal to her friends, kinsmen, relatives, śramaṇas, and young brahmins. So I will go to her in advance to get my son’s meal.’
“She went in advance to the wife of the householder and asked her for a meal. The wife became angry and said, ‘Why should I give a meal to a servant boy when I have not yet even given it to śramaṇas, brahmins, and relatives? Wait all day; I will give you a double portion tomorrow.’
“Then the boy’s mother thought, ‘Perhaps my son has become hungry; I will take him this saltless wheat gruel of mine.’
“She then took it to the field. The boy saw her from a place nearby and asked, ‘Mother, is there not anything tasty?’
“ ‘Son,’ she said, ‘we do not have even an ordinary meal today.’
“ ‘Why, mother?’607
“She explained to her son in detail all that the householder’s wife had said, and told him, ‘I brought this saltless wheat gruel. Son, please eat it.’
“ ‘Just leave it,’ he replied. She left it and departed.
“When the buddhas do not appear, there appear self-awakened ones as the only ones worthy of veneration in the world, who are compassionate toward inferior, wretched people and content with places to sit on the outskirts of towns.608
“At that time, a certain self-awakened one arrived at that place. The boy saw him whose body was beautiful, whose mind was pure, and whose behavior was calm, and thought, ‘Certainly I have not performed any service for such a one so worthy of veneration in the past; because of that, I am now in this circumstance. If he accepts this saltless gruel from me, I will offer it to him.’
“The self-awakened one knew the poor man’s thoughts [F.167.b] and held out his bowl, saying, ‘Sir, if you will give it to me, please pour it into this bowl.’ Then, out of strong faith, the boy offered the saltless gruel to the self-awakened one.
“What do you think, monks? That one who was the poor boy at that time, on that occasion, was indeed this King Prasenajit of Kosala. Because of that karma, namely, his offering the saltless gruel to the self-awakened one at that time, on that occasion, he ruled over the kingdom of the Thirty-Three Gods six times. In this Śrāvastī, too, he has been an anointed kṣatriya king six times. And because of the remains of that karma, he became an anointed kṣatriya king in this life, too. Alluding to the maturation of the karma in which his offering of gruel was completed, I said:
Then there was a loud shout: “The Blessed One has revealed the karmic bond related to King Prasenajit of Kosala’s saltless gruel!”
Having heard this, King Prasenajit of Kosala went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When the king had sat down to one side, the Blessed One, through talk consistent with the Dharma . . . . When he had … delighted him…, the Blessed One remained silent. Then King Prasenajit of Kosala rose from his seat, draped his upper robe over one shoulder, knelt on his right knee, made the gesture of supplication to the Blessed One, and said, “May the Blessed One together with the community of monks assent to my offer of the requisites, namely, robes, almsfood, bedding and seats,609 [F.168.a] and medicines for the sick, for three months.” The Blessed One assented to King Prasenajit of Kosala by remaining silent. Thereupon King Prasenajit of Kosala began to provide the community of monks headed by the Buddha with meals of a hundred flavors, dress each monk with clothes worth a hundred thousand ordinary clothes, and offer rows of lamps, having gathered ten million bottles of oil, for three months. At the time of meals and offerings it was very loud and noisy.
D. The Offering of a Lamp by a Beggar Woman610
Thereupon a certain beggar woman who was long suffering entered the city for alms, carrying a broken oil-vessel. When she heard that loud, noisy cry, she asked others, “Sirs, what is this loud, noisy cry?”
People told her, “King Prasenajit of Kosala has begun to provide the community of monks headed by the Buddha with meals of a hundred flavors, dress each monk with clothes worth a hundred thousand ordinary clothes, and offer rows of lamps, having gathered ten million bottles of oil, for three months.”
The beggar woman thought, “Not content with his other merits, this King Prasenajit of Kosala still makes donations and makes merit today. Now I too will beg for oil from someone and offer a lamp to the Blessed One.”
Having begged and obtained a little oil, she poured it into the vessel and offered a lamp to the Blessed One’s walking path. Throwing herself at the foot of the walking path, she made this aspiration: “By this root of merit, may I become a teacher named Śākyamuni when people’s lifespans are a hundred years long, just as this teacher, the Blessed One Śākyamuni, appeared when people’s lifespans were a hundred years long. And just as his two best and wisest disciples are Śāriputra and Maudgalyāyana, his attendant monk is Ānanda, his father is Śuddhodana, his mother is Queen Mahāmāyā, his son is Prince Rāhulabhadra, and his city is Kapilavastu,611 so too may my two best and wisest disciples [F.168.b] be Śāriputra and Maudgalyāyana, my attendant monk be Ānanda, my father be Śuddhodana, my mother be Queen Mahāmāyā, my son be Prince Rāhulabhadra, and my city be Kapilavastu. And just as this blessed one will be completely emancipated, having his bones distributed, so too may I be completely emancipated, having my bones distributed.”
At that time all the other lamps went out, and only the lamp she had lit remained burning.
It is natural that until the buddhas, the blessed ones, retire, the attendants of the buddhas, the blessed ones, do not retire. The venerable Ānanda thought, “It is impossible, out of the question, for the buddhas, the blessed ones, to go to bed in a bright place. I will now extinguish the lamp.”
He tried to extinguish the lamp by hand, but in vain. Then he tried with the hem of his garment, and then with a fan, but he still was not able to extinguish the lamp. The Blessed One asked the venerable Ānanda, “Ānanda, what are you doing?”
“O Blessed One,” he answered, “I thought, ‘It is impossible, out of the question, for the buddhas, the blessed ones, to go to bed in a bright place. I will now extinguish the lamp.’ I tried to extinguish the lamp by hand, but in vain. Then I tried with the hem of my garment, and then with a fan, but it still was in vain.”612
“Ānanda,” said the Blessed One, “do not waste your effort. Even if a violent storm arose, it could not extinguish that lamp, let alone a hand, the hem of a garment, or a fan. That lamp was lit by this girl with a great resolution. Ānanda, this girl will become a tathāgata, an arhat, a perfectly awakened one named Śākyamuni when people’s lifespans are a hundred years long, [F.169.a] and his two best and wisest disciples will be Śāriputra and Maudgalyāyana, his attendant monk Ānanda, his father Śuddhodana, his mother Queen Mahāmāyā, his son Prince Rāhulabhadra, and his city Kapilavastu. And he will be completely emancipated, having his bones distributed.”
There was then a loud shout: “Since the beggar woman So-and-so offered a lamp to the place for the Blessed One’s walking, the Blessed One predicted her supreme and complete awakening!” Having heard this, devout brahmins and householders offered her all the requisites, thinking about her future merit.
E. The Question of King Prasenajit: The Offerings Made by the Buddha in His Former Lives613
Having heard this, and prompted by curiosity, King Prasenajit of Kosala prepared a thousand oil vessels, arranged various lamps, and lit lamps made from four different-colored precious materials at the walking path. Then he went to the Blessed One and said, “O Honored One, I invited the Blessed One for seven days for the purpose of veneration of the noble one Mahākāśyapa, and the Blessed One revealed the karmic bond related to my saltless gruel in the past. Further, I have offered meals to the Blessed One together with the community of disciples for three months, dressed each monk with clothes worth a hundred thousand ordinary clothes, and offered rows of lamps, having gathered ten million bottles of oil. But the Blessed One has not predicted my supreme and complete awakening. If I am going to become the best in the world, the leader, too, it would be nice if the Blessed One would predict my supreme and complete awakening.”614
“Great King,” replied the Blessed One, “supreme and complete awakening is profound. It appears profound, it is hard to see [F.169.b] or know, it is inconceivable, it is not the object of words, but subtle, and it is to be known only by those of keen perception, the wise, the learned. It is not attained by one donation or a hundred, a thousand, or a hundred thousand donations of yours. But, Great King, if you wish for supreme and complete awakening, you should give donations, make merit, and serve, attend, and wait on good friends.615 Giving donations, making merit, and serving, attending, and waiting on good friends, you will someday become the best in the world, the leader.”616
Being told this, King Prasenajit of Kosala burst into tears. Then King Prasenajit of Kosala wiped his tears away with the hem of his garment and asked the Blessed One, “O Honored One, how many donations did the Blessed One give, and how much merit did he make, seeking supreme and complete awakening?”
F. Former Life Stories I618
1. Māndhātṛ620
a. The Story of King Māndhātṛ621
“Great King,622 once, when people’s lives were immeasurably long, there appeared a king named Upoṣadha. One day a soft, fleshy tumor developed on the crown of his head; it was exceptionally soft, just like tūla cotton or karpāsa cotton, and caused no pain. [F.170.a] When it had fully enlarged, it burst open and a boy emerged from it. He was well proportioned, attractive, pleasant to behold, and gold in complexion, his head like a parasol and with long arms, a broad forehead, eyebrows that meet, a prominent nose, and every major limb and minor appendage of his body complete, and his body was fully ornamented with the thirty-two marks of a great man.
“Soon after birth, he was brought to the harem. As soon as the eighty thousand623 consorts of King Upoṣadha saw the prince, milk squirted out from all of their breasts, and each said, ‘Suckle at my breast (*mān dhaya)!’ Therefore, he was named Māndhātṛ. Other people said that since he had been born (jāta) from the crown of the head (mūrdhnā), the prince should be named Mūrdhnāta. There some people knew him as Māndhātṛ and others as Mūrdhnāta.624
“While Prince Māndhātṛ was playing princely games, six successive Śakras died.625 While he was in the position of crown prince, another six successive Śakras died.
“One day Prince Māndhātṛ went to the countryside. After he had gone to the countryside, King Upoṣadha became sick. Although he was provided with medicines derived from roots, stalks, leaves, flowers, and fruits, the illness just kept on getting worse. He ordered his ministers, ‘Sirs, anoint the prince as king quickly.’
“ ‘Certainly, Your Majesty.’
“The ministers sent a messenger, saying, ‘King Upoṣadha has become sick. He said, “Call the prince and let him accept the royal anointing.” Hence the prince should come quickly.’ When the messenger had departed, King Upoṣadha died. Then the ministers sent another messenger, saying, ‘O Prince, your father has passed away. Please come and accept the kingdom.’
“Prince Māndhātṛ stayed there, thinking, ‘Since my father has passed away, what use is there in my going there?’ The ministers again met together and sent a minister as a messenger. [F.170.b] He went to the prince and requested, ‘O Prince, please accept the kingdom.’
“ ‘If I obtain the kingdom according to the Dharma,’ replied the prince, ‘the royal anointing will take place here.’
“The ministers sent a message: ‘Your Majesty, the royal anointing requires many things. We perform the royal anointing in the palace on a jeweled floor with a throne, parasol, crown, and bracelet. Therefore, the prince must come to this very place.’
“ ‘If I obtain the kingdom according to the Dharma,’ replied the prince, ‘everything necessary will appear here.’
“A yakṣa named Divaukasa, attendant on Prince Māndhātṛ, brought there a jeweled floor and throne. People living in the palace then spontaneously came together, bringing a parasol, crown, and bracelet. Since the people living in the palace spontaneously (svayaṃ) came (āgata), the place was named Sāketā.
“Thereupon the ministers, army, citizens, and provincial dwellers also brought there the water for the royal anointing. They said, ‘Your Majesty, please accept the royal anointing.’
“ ‘Am I being crowned by humans?’ he replied. ‘If I obtain the kingdom according to the Dharma, I will be crowned by nonhumans.’
“Thus, he was crowned by nonhumans, and his seven treasures appeared: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. He had a thousand sons who were brave, bold, and endowed with excellent physiques, and who would defeat the enemy’s army.
“There were comfortable woods near Vaiśālī, and there lived five hundred ṛṣis who had the five kinds of supernormal knowledge.626 There lived many birds in the woods, too. Since dhyāna is disturbed [F.171.a] by voices, when the birds in flight made a sound, a ṛṣi named Durmukha became angry and cursed them: ‘May your wings be broken!’ Their wings did break on account of the angry ṛṣi, and so they began to walk.
“When the king was traveling through the country, he saw the birds walking and asked his ministers, ‘Why are these birds walking?’
“ ‘Your Majesty, since dhyāna is disturbed by voices, angry ṛṣis cursed the birds, and so their wings broke on account of the angry ṛṣis.’
“ ‘There seem to be such ṛṣis who are not compassionate toward beings,’ the king remarked, and then he ordered, ‘Sirs, command the ṛṣis today not to live in my land.’
“The ministers went to the ṛṣis and conveyed the order: ‘It was uttered from His Majesty’s lips: “You must not live in my land.” ’
“The ṛṣis thought, ‘Since this king is the ruler of the four continents, let us go to the terrace of Mount Sumeru.’ They went there and settled in.627
“King Māndhātṛ’s people were thinkers, measurers, and investigators. Thinking and investigating, they exerted themselves in their respective arts and technical skills. Since they were thinkers, measurers, and investigators, they were named ‘born from thought’ (manuja, ‘human being’).628
“They began to work in the fields. When the king was traveling through the country, he saw the people working in the fields, and he asked his ministers, ‘What are these people doing?’
“ ‘Your Majesty,’ replied the ministers, ‘they are growing grains and so on in order to make medicine from them.’
“The king wondered, ‘Why do the people in my land have to work in the fields?’ [F.171.b] Then he said, ‘The gods should cause a rain of twenty-seven kinds of seeds.’
“As soon as King Māndhātṛ had wished this, the gods did cause a rain of twenty-seven kinds of seeds. King Māndhātṛ asked his provincial dwellers, ‘Whose merit caused these?’
“ ‘Both Your Majesty’s and ours did,’ they answered.
“Then, the people began to plow the cotton fields. Again, when King Māndhātṛ was traveling through the country, he saw them and asked his ministers, ‘What are these people doing?’
“ ‘Your Majesty, these people are plowing the cotton fields,’ the ministers replied.
“ ‘What need is there?’ asked the king.
“ ‘Your Majesty,’ they explained, ‘they do this in order to make clothes.’
“ ‘Why do the people in my land have to plow the cotton fields?’ King Māndhātṛ wondered. ‘The gods should cause a rain of cotton.’
“As soon as King Māndhātṛ had thought this, the gods did cause a rain of cotton seeds. King Māndhātṛ asked his provincial dwellers, ‘Whose merit caused these?’
“ ‘Both Your Majesty’s and ours did,’ they answered.
“Then, these people began to spin the cotton, and the king asked, ‘What are these people doing?’
“ ‘Your Majesty, they are spinning cotton into thread,’ said the ministers.
“ ‘Why do the people in my land have to spin cotton into thread?’ the king wondered. ‘The gods should cause a rain of cotton threads.’
“As soon as King Māndhātṛ had thought this, the gods did cause a rain of cotton threads. The king asked, ‘Whose merit caused these?’
“ ‘Both Your Majesty’s and ours did,’ they answered.
“After that, they began in due course to weave the cotton. The king asked, ‘What are they doing?’
“ ‘Your Majesty,’ they said, ‘they are weaving cotton into cloth.’
“ ‘Why do the people in my land have to weave cotton into cloth?’ King Māndhātṛ wondered. [F.172.a] ‘The gods should cause a rain of cotton cloth.’
“As soon as King Māndhātṛ had thought this, the gods did cause a rain of cotton cloth. The king asked, ‘Whose merit caused these?’
“ ‘Both Your Majesty’s and ours did,’ they answered.
“The king thought, ‘These people do not realize the power of my merits. I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physique, and who will defeat the enemy’s army. Now, may a rain of jewels fall in my palace, but not even a kārṣāpaṇa outside!’
“As soon as King Māndhātṛ had thought this, a rain of jewels did fall in the palace for seven days, but not even a kārṣāpaṇa fell outside. It looked like someone possessing great dignity and great magical power, having made merit and performed good deeds, was enjoying the fruit of his merit. The king asked, ‘Whose merit caused these?’
“ ‘Your Majesty’s did,’ they answered.
“The king said, ‘Sirs, you are wrong. If you had first said, “Your Majesty’s merit did,” I would have caused a rain of jewels throughout the continent of Jambu. But whoever wants jewels among you can take as many jewels as he wants.’
“The king asked the yakṣa named Divaukasa, attendant on Māndhātṛ, ‘Is there any other continent where they do not obey my orders?’
“ ‘Your Majesty,” Divaukasa answered, ‘there is a continent called Videha in the east, [F.172.b] which is rich, prosperous, peaceful, abundant in food, and full of many people. May Your Majesty go to that continent and rule it.’
“Then King Māndhātṛ thought, ‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. Also, a rain of jewels fell in my palace for seven days. But it is said that there is another continent, which is called Videha in the east. I will now go to that continent and rule over it.’
“As soon as he had thought this, King Māndhātṛ flew with an army of eight trillion up into the sky, surrounded by his thousand sons and preceded by his seven treasures. King Māndhātṛ went to Videha in the east and lived there. Like a being possessing great dignity and great magical power, having made merit and performed good deeds, enjoying the fruit of his merit, King Māndhātṛ ruled over the continent of Videha in the east for many years—hundreds of years, thousands of years, hundreds of thousands of years. While he was ruling over the continent of Videha in the east, six successive Śakras died.
“Again, King Māndhātṛ asked the yakṣa Divaukasa, ‘Is there any other continent where they do not obey my orders?’
“ ‘Your Majesty,’ Divaukasa answered, ‘there is a continent called Godānīya in the west, which is rich, prosperous, peaceful, abundant in food, and full of many people. May Your Majesty go to that continent and rule it.’ [F.173.a] [B41]
“Then King Māndhātṛ thought, ‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. Also, a rain of jewels fell in my palace for seven days. I went to the continent of Videha in the east, too. I ruled over the continent of Videha in the east for many years—hundreds of years, thousands of years, hundreds of thousands of years. But it is said that there is another continent, which is called Godānīya in the west. I will now go to that continent and rule over it.’
“As soon as he had thought this, King Māndhātṛ flew with an army of eight trillion up into the sky, surrounded by his thousand sons and preceded by his seven treasures. King Māndhātṛ went to Godānīya in the west and lived there. Like a being possessing great dignity and great magical power, having made merit and performed good deeds, enjoying the fruit of his merit, King Māndhātṛ ruled over the continent of Godānīya in the west for many years—hundreds of years, thousands of years, hundreds of thousands of years. While he was ruling over the continent of Godānīya in the west, six successive Śakras died.
“Again, King Māndhātṛ asked the yakṣa Divaukasa, ‘Is there any other continent where they do not obey my orders?’
“ ‘Your Majesty,’ Divaukasa answered, ‘there is a continent called Kuru in the north, which is rich, prosperous, peaceful, abundant in food, and full of many people. Moreover, these people are free from both attachment and acquisitiveness. May Your Majesty go to that continent and there command your army!’
“Then [F.173.b] King Māndhātṛ thought, ‘‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. Also, a rain of jewels fell in my palace for seven days. I went to the continent of Videha in the east, too. I ruled over the continent of Videha in the east for many years—hundreds of years, thousands of years, hundreds of thousands of years. I went to the continent of Godānīya in the west, too. I ruled over the continent of Godānīya in the west for many years—hundreds of years, thousands of years, hundreds of thousands of years. But it is said that there is another continent, called Kuru in the north, which is rich, prosperous, peaceful, abundant in food, and full of many people. Moreover, these people are free from both attachment and acquisitiveness. I will now go to that continent and there command my army.’
“As soon as he had thought this, King Māndhātṛ flew with an army of eight trillion up into the sky, surrounded by his thousand sons and preceded by his seven treasures.630
“When King Māndhātṛ saw a white place beside Mount Sumeru, he asked the yakṣa Divaukasa, ‘Divaukasa, what is that white place?’
“ ‘Your Majesty, those are grains of rice of the people of Kuru in the north, which does not need plowing or sowing. Thus, the people of Kuru in the north enjoy rice that does not need plowing or sowing.631 Go there, Your Majesty, and you will enjoy such a kind of rice, too.’
“When he had heard this, King Māndhātṛ said to his ministers, ‘Leaders, do you see that white place?’ [F.174.a]
“ ‘Yes, we do, Your Majesty.’
“ ‘Leaders, those are grains of rice of the people of Kuru in the north, which does not need plowing or sowing. Thus, the people of Kuru in the north enjoy rice that does not need plowing or sowing. Go there and you will enjoy such a kind of rice, too.’
“When King Māndhātṛ proceeded, he also saw from a distance very beautiful trees like a row of garlands beside Mount Sumeru. Having seen them, he again asked the yakṣa Divaukasa, ‘Divaukasa, what are those very beautiful trees like a row of garlands?’
“ ‘Your Majesty, those are the wish-fulfilling trees of the people of Kuru in the north. Thus, the people of Kuru in the north wear clothes produced by the wish-fulfilling trees.
“Having heard this, King Māndhātṛ said to his ministers, ‘Leaders, do you see those very beautiful trees like a row of garlands?’
“ ‘Yes, we do, Your Majesty.’
“ ‘Leaders, those are the wish-fulfilling trees of the people of Kuru in the north. Thus, the people of Kuru in the north wear clothes produced by the wish-fulfilling trees. Go there and you will wear the clothes produced by the wish-fulfilling trees, too.’
“King Māndhātṛ then went to Kuru in the north and lived there. Like a being possessing great dignity and great magical power, having made merit and performed good deeds, enjoying the fruit of his merit, King Māndhātṛ commanded his army in the continent of Kuru in the north for many years—hundreds of years, thousands of years, hundreds of thousands of years. While he was commanding his army there, six successive Śakras died.
“Again, King Māndhātṛ asked the yakṣa Divaukasa, ‘‘Is there any other continent where they do not obey my orders?’ [F.174.b]632
“ ‘No, Your Majesty, there is not. But the Thirty-Three Gods enjoy long lives, excellent figures, and much happiness, and they live in a high heavenly palace for a long time. Your Majesty should now go to see the Thirty-Three Gods!’
“The king thought, ‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. Also, a rain of jewels fell in my palace for seven days. I went to the continent of Videha in the east, too. I ruled over the continent of Videha in the east for many years—hundreds of years, thousands of years, hundreds of thousands of years. I went to the continent of Godānīya in the west, too. I ruled over the continent of Godānīya in the west for many years—hundreds of years, thousands of years, hundreds of thousands of years. I went to the continent of Kuru in the north, too. I commanded my army in the continent of Kuru in the north for many years—hundreds of years, thousands of years, hundreds of thousands of years. But it is said that the Thirty-Three Gods enjoy long lives, excellent figures, and much happiness, and they live in a high heavenly palace for a long time. I will now go to see the Thirty-Three Gods.’
“As soon as he had thought this, King Māndhātṛ flew with an army of eight trillion [F.175.a] up into the sky, surrounded by his thousand sons and preceded by his seven treasures.
“Mount Sumeru, the king of mountains, is surrounded by seven golden mountains. King Māndhātṛ stayed on golden Mount Nimindhara. While he was commanding his army there, six successive Śakras died. He then went from Mount Nimindhara to golden Mount Vinataka and stayed there. While he was commanding his army there, six successive Śakras died. He then went from Mount Vinataka to golden Mount Aśvakarṇa. While he was commanding his army there, six successive Śakras died. He then went from Mount Aśvakarṇa to golden Mount Sudarśana. While he was commanding his army there, six successive Śakras died. He then went from Mount Sudarśana to golden Mount Khadiraka. While he was commanding his army there, six successive Śakras died. He then went from Mount Khadiraka to golden Mount Īṣādhāra. While he was commanding his army there, six successive Śakras died. He then went from Mount Īṣādhāra to golden Mount Yugandhara. While he was commanding his army there, six successive Śakras died.
A Section Index:
“He then flew up into the sky from Mount Yugandhara and departed. The five hundred ṛṣis were living on the terrace of Mount Sumeru. They saw the king coming and said, ‘Sirs, that quarrelsome king is coming.’
“Then the ṛṣi named Durmukha scooped up water with his hands and scattered it so that the army was blocked. The most treasured minister634 [F.175.b] went before him and said to the ṛṣis:
“ ‘The ṛṣis have,’ answered the most treasured minister.
“ ‘What do these ṛṣis most cherish?’ asked the king.
“ ‘Your Majesty,’ replied the minister, ‘they most cherish their locks of hair.’
“The king said, ‘May these people have their locks of hair fall out and become my attendants.’ The locks of their hair then did fall out, and they began to run before the king, holding bows and arrows in their hands.
“ ‘Your Majesty,’ said the most treasured woman to the king, ‘these ṛṣis are ascetics; what use are they? Please release them.’
“When the king had released them, they recovered their vigor and actualized the five kinds of supernormal knowledge again. King Māndhātṛ again flew up into the sky together with his army.636
“Mount Sumeru, the king of mountains, touches the golden ground eighty thousand yojanas below sea level; another eighty thousand yojanas appear above the water. Thus, the mountain is one hundred sixty thousand yojanas in total. Each side of it is eighty thousand yojanas long, and thus the mountain is three hundred twenty thousand yojanas in circumference. Consisting of four kinds of precious substances, it is excellent, beautiful, and pleasant to behold.637 The Thirty-Three Gods live on its summit. Their five kinds of guards are deployed there, namely, aquatic nāgas, karoṭapāṇi yakṣas,638 mālādhāras, sadāmattas, and the Four Great Kings.
“When the aquatic nāgas blocked King Māndhātṛ’s army, King Māndhātṛ arrived at that place and asked, ‘Who has blocked this army?’
“ ‘Aquatic nāgas have,’ the members of the army answered.
“ ‘Am I fighting animals?’ wondered the king. [F.176.a] “Then he said, ‘May these aquatic nāgas become my attendants.’
“They began to go before King Māndhātṛ, and then these nāgas arrived where the karoṭapāṇi gods were. The gods asked them, ‘Sirs, why are you going?’
“ ‘A human king is coming here,’ they answered.
“Then the nāgas and karoṭapāṇi gods turned back and blocked the army again. King Māndhātṛ came and asked, ‘Who has blocked this army?’
“ ‘Your Majesty, these karoṭapāṇi gods have blocked the army,’ the members of the army answered.
“King Māndhātṛ said, ‘May these karoṭapāṇi gods become my attendants.’
“Then they began to run before King Māndhātṛ with the nāgas, and they arrived where the mālādhāra gods were. Those gods asked them, ‘Sirs, why are you running?’
“ ‘A human king is coming here,’ they answered.
“Then the gods and nāgas turned back and blocked the army again. The king arrived at that place and asked, ‘Who has blocked this army?’
“ ‘Your Majesty, the mālādhāra gods have,’ the members of the army answered.
“The king said, ‘May these mālādhāra gods become my attendants.’
“Then they began to run before him, and they arrived where the sadāmatta gods were. Those gods asked them, ‘Sirs, why are you running?’
“ ‘A human king is coming here,’ they answered.
“Then they turned back and blocked the army again. The king arrived at that place and asked, ‘Who has blocked this army?’
“ ‘Your Majesty, the sadāmatta gods have,’ the members of the army answered.
“Then they began to run before him, and went to the gods attendant on the Four Great Kings. Those gods asked them, ‘Sirs, why are you running?’
“ ‘A human king is coming here.’
“The Four Great Kings thought, ‘This being seems to have the great power of merit. We cannot block them.’
“Then the gods attendant on the Four Great Kings informed the Thirty-Three Gods, ‘A human king is coming here.’ The Thirty-Three Gods thought, ‘Since this being seems to have the great power of merit, we should not obstruct him but welcome him with offerings.’ Then the Thirty-Three Gods did welcome him with offerings.639
“When King Māndhātṛ stood at the summit of Mount Sumeru, he saw a green chain of forests like billowing clouds and asked the yakṣa Divaukasa, ‘Divaukasa, what is that green chain of forests like billowing clouds?’
“ ‘Your Majesty, that is the forest of the Thirty-Three Gods’ kovidāra trees, whose name is Pāriyātraka.640 The Thirty-Three Gods play, amuse themselves, and enjoy themselves there for the four months of the rainy season, obtaining and owning the divine objects of the five kinds of desires. Your Majesty should go there and play, amuse himself, and enjoy himself, possessing and owning the divine objects of the five kinds of desires, too.’
“Having heard this, King Māndhātṛ asked the ministers, ‘Leaders, do you see that green chain of forests like billowing clouds?’
“ ‘Yes, we do, Your Majesty.’
“ ‘Leaders, that is the Thirty-Three Gods’ kovidāra tree, whose name is Pāriyātraka. The Thirty-Three Gods play, amuse themselves, and enjoy themselves there for the four months of the rainy season, obtaining and owning the divine objects of the five kinds of desires. [F.177.a] Leaders, you should go there and play, amuse yourselves, and enjoy yourselves, obtaining and owning the divine objects of the five kinds of desires, too.’
“Again, on the summit of Mount Sumeru, after King Māndhātṛ saw a high, white object resembling billowing clouds, he asked the yakṣa Divaukasa, ‘Divaukasa, what is that high, white object resembling billowing clouds?’
“Your Majesty, that is the Thirty-Three Gods’ meeting hall, Sudharmā. The Thirty-Three Gods and the Four Great Kings meet together there and think, measure, and investigate divine and human matters. Your Majesty will go there, too.’
“Having heard this, King Māndhātṛ asked the ministers, ‘Leaders, do you see that high, white object resembling billowing clouds?’
“ ‘Yes, we do, Your Majesty.’
“ ‘Leaders, that is the Thirty-Three Gods’ meeting hall, Sudharmā. The Thirty-Three Gods and the Four Great Kings meet together there and think, measure, and investigate divine and human matters. Leaders, you will go there, too.’641
“The Thirty-Three Gods’ city, Sudarśana, is two thousand five hundred yojanas in length and width, and thus ten thousand yojanas in circumference. It is surrounded by seven golden walls, and each wall is three and a half yojanas high. On each wall, there are four towers made of gold, silver, lapis lazuli, and crystal. The walls are also provided with upward-facing and downward-facing windows. The ground in the city of Sudarśana is excellent, [F.177.b] beautiful, pleasant to behold, variegated—exceptionally variegated, and colored in a hundred and one hues. It is soft, exceptionally soft like tūla cotton or karpāsa cotton: it yields when one steps on it, and rises when one raises one’s foot. Divine mandārava flowers cover the ground to such a height that one sinks in them to the knees. When the wind rises, it clears the old flowers away and causes new flowers to fall. There are nine hundred ninety-nine gates in the city of Sudarśana, and at each gate there are five hundred yakṣas in blue garments and armor, holding bows and arrows, and thus they protect, guard, and adorn the Thirty-Three Gods.
“The streets in the city of Sudarśana are two thousand five hundred yojanas long and twelve yojanas wide. They are excellent, beautiful and pleasant to behold, spread with golden sand, sprinkled with sandalwood water, and covered with golden lattices. There are various ponds throughout the city. These ponds are surrounded by four kinds of bricks made of gold, silver, lapis lazuli, and crystal. The ponds are also provided with stairs made of gold, silver, lapis lazuli, and crystal, and the ponds are surrounded by parapets made of gold, silver, lapis lazuli, and crystal. The nails, rails, and bases of the gold parapets are made of silver; those of the silver parapets are made of gold; those of the lapis lazuli parapets are made of crystal; and those of the crystal parapets [F.178.a] are made of lapis lazuli.
“These ponds are filled with water that is honey-sweet and cool, covered with utpala, padma, kumuda, and puṇḍarīka flowers. There, various aquatic birds that assume any shape at will sing in melodious, beautiful, and pleasing voices. Everywhere around these ponds, trees bearing blossoms, trees bearing fruits, and trees bearing diadems grow in a very lovely manner, just like garlands skillfully made as earrings by a skilled garland maker or pupil of a garland maker. Various terrestrial birds that assume any shape at will sing in melodious and beautiful voices, too.
“In the city of Sudarśana, wish-fulfilling trees of four kinds of cloth, namely, blue, yellow, red, and white, produce four kinds of clothes of these colors, respectively. Gods and goddesses obtain at once exactly what they want from these trees.
“Four kinds of ornament trees produce four kinds of ornaments, namely, ornaments for the arms, ornaments for the ankles, ornaments to be worn under garments, and ornaments for display. Gods and goddesses obtain at once exactly what they want from these trees.
“Gods and goddesses may also obtain at once exactly what they want when they want any of the four kinds of musical instruments, namely, lutes, flutes, three-stringed lutes, and harps.
“Gods and goddesses may also obtain at once exactly what they want, when they want any of the four kinds of divine foods, namely, blue, yellow, red, and white.
“There are houses with balconies, cool rooms, terraces, windows, and skylights, [F.178.b] places where groups of women or groups of celestial nymphs gather. There the Thirty-Three Gods play, amuse themselves, and enjoy themselves with drinks of honey, liquor produced from honey, and liquor from kadamba blossoms, as well as various sounds of music. Thus they enjoy the fruit of their own merit.
“The Thirty-Three Gods’ divine meeting hall, Sudharmā, is three hundred yojanas in length and width, and nine hundred yojanas in circumference.642 It is excellent, beautiful, and pleasant to behold, made of crystal, and located four and a half yojanas above the city. There the Thirty-Three Gods’ seats are arranged: namely, the seats of the thirty-two brothers of Indra and the seat of Śakra, Lord of the Thirty-Three Gods. King Māndhātṛ’s seat was arranged at the very end of all these seats.
“The Thirty-Three Gods welcomed King Māndhātṛ with offerings. In due course, those beings who were known to have great power from the maturation of their own merits entered there; others sat down outside.
“King Māndhātṛ thought, ‘Certainly the last one of these arranged seats is mine.’ Then King Māndhātṛ thought, ‘Oh, I wish Śakra, Lord of the Gods, would offer half of his seat to me.’ Great King, as soon as he thought this, Śakra, Lord of the Gods, did offer half of his seat to King Māndhātṛ, and King Māndhātṛ sat down on half of the seat of Śakra, Lord of the Gods.
“Great King, when King Māndhātṛ and Śakra, Lord of the Gods, sat on one seat together, there was no difference, no distinction, and no contrast between them in their height, girth, perfection of figure, or [F.179.a] speaking, except that Śakra, Lord of the Gods, did not blink his eyes.643
“Great King, while King Māndhātṛ was sitting among the Thirty-Three Gods, thirty-six successive Śakras died.
“Thereupon a battle broke out there between the gods and the asuras. Whenever the asuras were defeated there, they closed the gate of their city and, after walking back and forth on the top of the wall, sat down; whenever the gods were defeated, they closed the gate of their city and, after walking back and forth on the top of the wall, sat down.644
“Then the asuras prepared their army consisting of four divisions. Having broken through the five barriers,645 they advanced to attack Śakra, Lord of the Gods. The yakṣas said to Śakra, Lord of the Gods, ‘Kauśika, please be informed that the asuras are approaching, having broken through the five barriers. Please get on with your business; do what should be done.’
“Then Śakra, Lord of the Gods, prepared his army consisting of four divisions and made them march against the asuras. When he saw this, King Māndhātṛ said, ‘Please stay here; I will go.’
“ ‘Please do so,’ replied Śakra.
“King Māndhātṛ then flew with an army of eight trillion up into the sky and sounded his bowstring. When they heard this, the asuras asked each other, ‘Whose bowstring is sounding?’ They heard that this was the sound of King Māndhātṛ’s bowstring, and felt wonder at this.
“Then King Māndhātṛ made his army proceed. It is natural that each chariot of fighting gods and asuras remains horizontally in the sky, not hovering above or below the others. But King Māndhātṛ’s chariot flew up into the sky above all the asuras [F.179.b] and stayed there. The asuras asked each other, ‘Who flew up into the sky above us and remains there?’
“When they heard that this was the human king, Māndhātṛ, they thought, ‘This being, whose chariot flies in the sky above us, is someone who is known to have great power from the maturation of his merits.’
“They were then defeated. Frightened and outfought, they turned their backs and retreated to the residence of the asuras.
“The ministers answered, ‘Your Majesty did.’
“ ‘I am superior to the Thirty-Three Gods,’ thought the king.
“Then King Māndhātṛ thought, ‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have the continents of Videha in the east, Godānīya in the west, and Kuru in the north, too. I also have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. Furthermore, I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. A rain of jewels fell in my palace for seven days. I came to the Thirty-Three Gods, I entered the divine meeting hall, Sudharmā, and Śakra, Lord of the Gods, gave me half of his seat. Thus, I will now drive away Śakra, Lord of the Gods, from this residence, and I myself will rule all the kingdoms of gods and humans.’
“As soon as he thought this, Great King, King Māndhātṛ’s success ended. He alighted on the continent of Jambu, [F.180.a] became seriously ill, and experienced unbearable mortal pain.646
“Thereupon King Māndhātṛ’s ministers, astrologers,647 chief ministers648 who had installed the king on the throne, and those who lived by mantras went to King Māndhātṛ. When they arrived, they asked the king, ‘If, after Your Majesty passes away, the people in the kingdom left behind ask us, “Sirs, what did King Māndhātṛ say at his last moment?” how should we answer those people who ask this?’
“ ‘Leaders, if, after my death, the people left behind come to you and ask you this, you should answer those people, “Sirs, King Māndhātṛ is said to have passed away not content with the five objects of desire, even after having possessed the seven treasures, ruled over his kingdom in the four continents with the four kinds of human success, and even gone to the Thirty-Three Gods.” ’
“Great King, thus, in this way, you should know that few people die contented and satisfied with the objects of the five kinds of desires in the human world and that many people die discontented and unsatisfied with the objects of the five kinds of desires in the human world.650 [F.180.b]
“At that time citizens and provincial dwellers heard that King Māndhātṛ had become sick and was dying. After they had heard this, hundreds of thousands of people went to see King Māndhātṛ. The king told the people about the faults of desire and also talked about the faults of living at home and about rejecting desire. After they had heard this, hundreds of thousands of people abandoned their lives at home and went forth among ṛṣis. Having sat in the forest and practiced the four pure ways of abiding, they drove away their longing for objects of desire. Having practiced in this way many times, they were reborn as inhabitants of the world of Brahmā.
“Great King, while King Māndhātṛ was playing as a child, acting as the crown prince, ruling over the great kingdom in the continent of Jambu, living in the continents of Videha in the east, Godānīya in the west, Kuru in the north, and on the seven golden mountains, and going to the residence of the Thirty-Three Gods and living there, one hundred fourteen654 successive Śakras died.
“Great King, how long is the life of Śakra, Lord of the Gods? What is a hundred years for humans is one day for the Thirty-Three Gods. Thirty of these days is a month, and twenty of these months is a year. One thousand divine years in this calculation is the lifespan of the Thirty-Three Gods, which is equal to thirty-six million human years.655
“Great King, [F.181.a] the one who was Śakra at that time, on that occasion—the time when, having gone to the Thirty-Three Gods, King Māndhātṛ thought, ‘Oh, I wish Śakra, Lord of the Gods, would offer half of his seat to me’—is the monk Kāśyapa. The one who was Śakra, Lord of the Gods, at that time, on that occasion— the time when King Māndhātṛ thought, ‘I will now drive away Śakra, Lord of the Gods, from this residence, and I myself will rule the kingdoms of gods and humans’—is the Perfectly Awakened One Kāśyapa. Although the king was known as a being of immense power, he conceived an evil thought. Therefore, his success ended and he alighted on the continent of Jambu, became seriously ill, and experienced unbearable mortal pain.
“What do you think, Great King? That one who was King Māndhātṛ at that time, on that occasion, was indeed me. Although he benefited such a large number of beings, he did not attain supreme knowledge. But these acts were only a cause, only a condition, only a preparation for supreme and complete awakening.”
b. A Former Life of King Māndhātṛ: The Son of the Head of a Guild656
The king, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did King Māndhātṛ create that matured to cause that golden rain657 that fell for seven days as soon as he thought about it?”
“Great King, once in the past there appeared in the world a teacher named Sarvābhibhū, who was a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one.
“At that time there was a son of the head of a guild, who was newly married. By the custom of the region, a dowry was to be given to one’s daughter’s husband as soon as he married her; [F.181.b] the bride, adorned with flowers made of four kinds of jewels, was to be given to her husband; and the husband was to bring her to his house. The son of the head of a guild rode in a vehicle and departed for his house, carrying flowers made of four kinds of jewels.658 Soon after he departed, he met the Perfectly Awakened One Sarvābhibhū walking toward him along the road. When he saw him, who was fully ornamented with the thirty-two marks of a great man, whose figure one would never be tired of looking at, great faith arose in the man. With his mind filled with faith, he then alighted from the vehicle and scattered the flowers made of four kinds of jewels toward the Perfectly Awakened One Sarvābhibhū. The Perfectly Awakened One Sarvābhibhū exercised his magical power so that these flowers became as large as chariot wheels, which followed him when he walked and stopped when he stopped. With faith arisen, the man spoke some verses:
“What do you think, Great King? That one who was the son of the head of a guild at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my gaining faith in the Perfectly Awakened One Sarvābhibhū and scattering flowers made of four kinds of jewels, a golden rain fell in my palace for seven days.”
c. A Former Life of King Māndhātṛ: A Grain Merchant661
“O Honored One, what karma did King Māndhātṛ create that matured to cause [F.182.a] his going to the Thirty-Three Gods, after ruling over the kingdom in the four continents?”
“Great King, once in the past there appeared in the world a teacher named Vipaśyin, who was a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. In his travels, in due course he arrived at the royal capital, Bandhumatī.
“Soon after, the Perfectly Awakened One Vipaśyin dressed early in the morning, took his bowl and his robe, and entered Bandhumatī, the royal capital, for alms. There a certain merchant dealing in grains saw the Perfectly Awakened One Vipaśyin, whose figure one would never tire of looking at, and then faith arose in the merchant. With faith arisen, he scooped up some mudga beans and poured them into a bowl. Out of these mudga beans, four entered the bowl, one hit the edge of the bowl and fell to the ground, and the rest fell directly on the ground, not reaching the bowl. Then, his faith having further increased, the merchant made an aspiration:
“What do you think, Great King? That one who was the merchant dealing in grains at that time, on that occasion, was indeed me. There, my faith in the Perfectly Awakened One Vipaśyin arisen, I scooped up some mudga beans and poured them into his bowl, four of which entered the bowl and the rest fell on the ground. Because of the maturation of this karma, I ruled over the kingdom in the four continents. [F.182.b] Because of the maturation of the karma in which one mudga bean hit the edge of the bowl and fell to the ground, I went to the Thirty-Three Gods. Great King, if the rest of the beans that had been poured had not fallen on the ground, I would have ruled over the kingdom among the gods and humans because of the maturation of that karma. That one who was the merchant dealing in grains at that time, on that occasion, was indeed King Māndhātṛ. Therefore, Great King, it will generate a great fruit, a great benefit, to perform service for the Buddha, the Blessed One, who possesses great compassion. Great King, you must learn that you should perform service for the Buddha, the Blessed One.”
2. Mahāsudarśana662
“Great King, again, seeking supreme and complete awakening, I benefited beings. Listen to that story.
“Great King, once there appeared a wheel-turning king named Mahāsudarśana, who had conquered the border regions in the four directions, was a righteous Dharma king, and had attained the seven treasures and four kinds of human success.663
“What were the seven treasures King Mahāsudarśana possessed? They were the precious chakra, elephant, horse, jewel, woman, householder, and minister.
“What were the four kinds of human success King Mahāsudarśana possessed?
“He had a long life, living for an exceptionally long time: While he was playing princely games, eighty-four thousand years passed. While he was in the position of crown prince, another eighty-four thousand years passed. While he was ruling over the great kingdom, another eighty-four thousand years passed. While he was leading the pure life of a royal ṛṣi, another eighty-four thousand years passed. This is said to be a success of King Mahāsudarśana: namely, his long life, his living for an exceptionally long time.
“Moreover, King Mahāsudarśana [F.183.a] was well proportioned, attractive, and pleasant to behold—he surpassed the human figure, though he did not attain a divine figure. This is said to be a success of King Mahāsudarśana: namely, his being well proportioned, attractive, and pleasant to behold.
“Moreover, King Mahāsudarśana was by nature free from harm and free from disease, and his temperature was in a good state, neither too cold nor too hot, but healthy. His stomach did not suffer any harm, and he safely digested all food and drink, whatever he consumed.664 This is said to be a success of King Mahāsudarśana: namely, his being naturally free from harm and disease.
“Moreover, King Mahāsudarśana was admired and loved by the citizens and provincial dwellers, just like a father by his sons. Great King, whenever he went to a park, King Mahāsudarśana ordered the charioteer, ‘Charioteer, drive the chariot properly and slowly. I will take the time to see the citizens and provincial dwellers.’ The citizens and provincial dwellers asked the charioteer, too, ‘Charioteer, drive the chariot properly and slowly. We will take the time to see His Majesty, too.’ This is said to be a success of King Mahāsudarśana: namely, his being admired and loved by the citizens and provincial dwellers.
“One day the citizens and provincial dwellers came to King Mahāsudarśana, bringing much gold and silver and many gems and bejeweled blankets. Upon their arrival, they said to King Mahāsudarśana, ‘We offer this much gold and silver and this many gems and bejeweled blankets to Your Majesty. May Your Majesty have compassion [F.183.b] and accept them.’
“ ‘Gentlemen, I do not want them, for I have such wealth in my land,’ said the king, and he did not accept them.
“Nonetheless, the citizens and provincial dwellers offered the treasures a second and a third time, but King Mahāsudarśana refused the second and the third time to accept them. The citizens and provincial dwellers thought, ‘We have prepared much gold and silver and many gems and bejeweled blankets for His Majesty. It would not be right for us to return home with them. We will now pile up a mountain of gold and silver in front of King Mahāsudarśana, put the gems and bejeweled blankets to one side, say, “These are your possessions, Your Majesty,” and leave, not looking at them.’
“Then the citizens and provincial dwellers did pile up a mountain of gold and silver in front of King Mahāsudarśana, put the gems and bejeweled blankets to one side, said, “These are your possessions, Your Majesty,” and left, not looking at them.’
“King Mahāsudarśana thought, ‘Since such wealth has been obtained lawfully, not unlawfully, I will now build a palace that is in accordance with the law.’ Eighty-four thousand neighboring minor kings heard that King Mahāsudarśana was going to build a palace in accordance with the law. After they had heard this, they went to King Mahāsudarśana, and when they arrived, [F.184.a] they said to King Mahāsudarśana, ‘Your Majesty, please do not worry about building a palace that is in accordance with the law. We will build Your Majesty’s palace, in accordance with the law.’
“ ‘Gentlemen, since I have such wealth in my land, I do not need it,’ said the king, and he did not assent. Then the eighty-four thousand neighboring minor kings threw themselves at the feet of King Mahāsudarśana. Some caught the hem of his garment and some made the gesture of supplication to King Mahāsudarśana, and they implored him, ‘Your Majesty, please do not worry about building a palace that is in accordance with the law. We will build Your Majesty’s palace, in accordance with the law.’
“King Mahāsudarśana then assented to the eighty-four thousand neighboring minor kings by remaining silent.
“Thereupon each of the eighty-four thousand neighboring minor kings, knowing that King Mahāsudarśana had assented by remaining silent, departed for his own residence. They then went back to King Mahāsudarśana, carrying much gold and silver and pillars made of jewels. Upon their arrival, they asked King Mahāsudarśana, ‘Where should we build Your Majesty’s palace, in accordance with the law, and what size should it be?’
“ ‘Gentlemen, in this case you should build a palace that is in accordance with the law one yojana in length and width to the east of Kuśāvatī.’
“Then the eighty-four thousand neighboring minor kings built the palace in accordance with the law one yojana in length and width to the east of Kuśāvatī. They established foundations made of gold, silver, lapis lazuli, and crystal for the palace, in accordance with the law. They built pillars made of gold … [F.184.b] and crystal for the palace, in accordance with the law. The pedestals, bearing blocks, capitals, and beams of the gold pillars were made of silver; those of the silver pillars were made of gold; those of the lapis lazuli pillars were made of crystal; and the pedestals, bearing blocks, capitals, and beams of the crystal pillars were made of lapis lazuli. They set up four kinds of short beams, rafters, and long beams made of gold … and crystal for the palace, in accordance with the law. They put up four kinds of domes made of gold … and crystal on the palace, in accordance with the law. They covered the palace, in accordance with the law, with four kinds of slabs made of gold … and crystal. They built four kinds of staircases made of gold … and crystal in the palace, in accordance with the law. They surrounded the palace, in accordance with the law, with four kinds of parapets made of gold … and crystal. The nails, rails, and bases of the gold parapets were made of silver; those of the silver parapets were made of gold; those of the lapis lazuli parapets were made of crystal; and those of the crystal parapets were made of lapis lazuli. Furthermore, they built eighty-four thousand balconies made of gold … and crystal on the palace, in accordance with the law. On the balconies made of gold, they arranged braided couches made of silver, which were covered with woolen cloth, cushions, satin cloth, white blankets, [F.185.a] and cloth from Kaliṅga, and were provided with an upper covering and red pillows at both ends. On the silver balconies, couches made of gold; on the lapis lazuli balconies, couches made of crystal; on the crystal balconies, they arranged braided couches made of lapis lazuli, which were … red pillows at both ends.
“In front of the gold balcony, they arranged palm trees made of silver, whose leaves, flowers, and fruits were made of gold; in front of the silver balcony, palm trees made of gold; in front of the lapis lazuli balcony, palm trees made of crystal; and in front of the crystal balcony, palm trees made of lapis lazuli, whose leaves, flowers, and fruits were made of crystal. When these palm trees swayed in the breeze, they made a pleasant sound as if a skilled musician were skillfully playing a five-part musical instrument.
“In the palace that was in accordance with the law they spread golden sand, sprinkled sandalwood water, and set up golden nets to which golden bells were tied.
“Thereupon, knowing that all the construction of the palace that was in accordance with the law had been completed, the eighty-four thousand neighboring minor kings dug a pond in accordance with the law, one yojana in length and width, in front of the palace in accordance with the law, and lined the pond in accordance with the law with slabs made of gold, silver, lapis lazuli, and crystal.
“They built four kinds of staircases made of gold … and crystal in the pond that was in accordance with the law. They surrounded the pond that was in accordance with the law with four kinds of parapets made of gold … and crystal. The nails, rails, and bases of the gold parapets were made of silver; those of the silver parapets were made of gold; [F.185.b] those of the lapis lazuli parapets were made of crystal; and the nails, rails, and bases of the crystal parapets were made of lapis lazuli.
“In the pond that was in accordance with the law, they grew various aquatic flowers, namely, utpala, padma, kumuda, puṇḍarīka, saugandhika, mṛdugandhika, and flowers of all seasons—flowers of all times of year that were harmless to everyone.
“On two banks of the pond that was in accordance with the law, they grew various terrestrial flowers, namely, atimuktaka, campaka, pāṭala, vārṣikā, mallikā, navamallikā, sumanā, yūthikā, dhānuṣkārī, and flowers of all seasons—flowers of all times of year that were harmless to everyone.
“Around the pond that was in accordance with the law, they spread golden sand, sprinkled sandalwood water, and set up golden nets to which golden bells were tied.
“Thereupon, knowing that all the construction of the pond that was in accordance with the law had been completed, the eighty-four thousand neighboring minor kings made a palm tree forest that was in accordance with the law, one yojana in length and width, in front of the pond that was in accordance with the law. In the palm tree forest that was in accordance with the law, they made four kinds of palm trees made of gold … crystal. The leaves, flowers, and fruits of the gold palm trees were made of silver; those of the silver palm trees were made of gold; those of the lapis lazuli palm trees were made of crystal; and those of the crystal palm trees were made of lapis lazuli.665 When these palm trees swayed in the breeze, they made a pleasant sound as if a skilled musician were skillfully playing a five-part musical instrument.
“They surrounded the palm tree forest that was in accordance with the law with four kinds of parapets made of gold, silver, [F.186.a] jewels,666 and crystal. The nails, rails, and bases of the gold parapets were made of silver . . . . In the palm tree forest that was in accordance with the law they spread golden sand, sprinkled sandalwood water, and set up golden nets to which golden bells were tied.
“Thereupon, knowing that all the construction of the palace that was in accordance with the law, the pond that was in accordance with the law, and the palm tree forest that was in accordance with the law had been completed, the eighty-four thousand neighboring minor kings went to King Mahāsudarśana. When they arrived, they said to King Mahāsudarśana, ‘We have built Your Majesty’s palace in accordance with the law, a pond in accordance with the law, and a palm tree forest. May Your Majesty know that their time has now come.’
“Then King Mahāsudarśana thought, ‘It would not be right for me to live by myself in this palace first. In the palace that is in accordance with the law, I will now give food to śramaṇas, brahmins, and people of good conduct living in my land and provide each of them with a pair of new cotton robes.’
“Thereupon King Mahāsudarśana gave food to five hundred self-awakened ones, provided each of them with a pair of new cotton robes, and spoke some verses:667
“Great King, if you think that the one who was that wheel-turning king named Mahāsudarśana, who had ruled the four continents [F.186.b] and had attained the seven treasures and four kinds of human success at that time, on that occasion, was someone else, you should think otherwise. I was the wheel-turning king named Mahāsudarśana, who had ruled the four continents and had attained the seven treasures and four kinds of human success at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening by these donations or distribution of donations, you should think otherwise; these donations of mine were only a cause, only a condition, only a preparation for supreme and complete awakening.”
3. Velāma668
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once there was a very wealthy brahmin named Velāma. He gave donations to brahmins as follows:
“He gave brahmins eighty-four thousand elephants adorned with gold, illuminated with gold, decorated with golden banners, and covered with golden nets.669
“He gave brahmins eighty-four thousand horses adorned with gold, illuminated with gold, and covered with golden nets.
“He gave brahmins eighty-four thousand chariots made of either of four kinds of materials, namely, gold, silver, lapis lazuli, or crystal, covered with lion skins, leopard skins, and white blankets, and decorated with flags of victory.
“He gave brahmins eighty-four thousand golden vessels filled with powdered silver.
“He gave brahmins eighty-four thousand silver vessels filled with gold dust.
“He gave brahmins eighty-four thousand braided couches made of either of four kinds of materials—namely, gold, silver, lapis lazuli, or crystal—covered [F.187.a] with woolen cloth, cushions, large coverings, and cloth from Kaliṅga, and provided with an upper covering and red pillows at both ends; eighty-four thousand pairs of bolts of four kinds of cloth, namely, cloth from Kāśi, linen cloth, dukūla cloth, and koṭambaka cloth; eighty-four thousand cows that had golden horns, silver hooves, calves with beautiful coats of fur, and bronze buckets and were covered with pairs of pieces of cotton cloth; and eighty-four thousand girls well adorned with golden armlets and necklaces. He gave all of these as donations, not to mention food and drink—foods to eat, drink, lick, and suck.
“Great King, greater than such donations made to brahmins by the very wealthy brahmin Velāma is the result of the donation of one who gives food to one hundred ṛṣis who are non-Buddhist ascetics and free from desires.
“Great King, greater than such donations made to brahmins by the very wealthy brahmin Velāma and one who gives food to one hundred ṛṣis who are non-Buddhist ascetics and free from desires is the result of the donation of one who gives food to a single ordinary person dwelling in a forest of jambū trees.670
“Greater than such donations made to brahmins by the very wealthy brahmin Velāma and one who gives food to one hundred ṛṣis who are non-Buddhist ascetics and free from desires is the result of the donation of one who gives food to one person who is going to actualize the fruit of stream-entry.”
(This and so on are supposed to be stated in detail; only the conclusion of each case should be written as follows.)
“Greater than the donation of one who gives food to one hundred people who are going to actualize the fruit of stream-entry [F.187.b] is the result of the donation of one who gives food to one stream-enterer.
“Greater than the donation of one who gives food to one hundred stream-enterers is the result of the donation of one who gives food to one person who is going to actualize the fruit of a once-returner.
“Greater than the donation of one who gives food to one hundred people who are going to actualize the fruit of a once-returner is the result of the donation of one who gives food to one once-returner.
“Greater than the donation of one who gives food to one hundred once-returners is the result of the donation of one who gives food to one person who is going to realize the fruit of a never-returner.
“Greater than the donation of one who gives food to one hundred people who are going to actualize the fruit of a never-returner is the result of the donation of one who gives food to one never-returner.
“Greater than the donation of one who gives food to one hundred never-returners is the result of the donation of one who gives food to one person who is going to actualize the fruit of an arhat.
“Greater than the donation of one who gives food to one hundred people who are going to actualize the fruit of an arhat is the result of the donation of one who gives food to one arhat.
“Greater than the donation of one who gives food to one hundred arhats is the result of one who offers a park to the community of monks in the four directions.
“Greater than this is the result of one who has a monastery built in the park.
“Greater than this is the result of one who provides the monastery with seats and bedding, namely, couches, stools, cushions, blankets, pillows, and square mats.
“Greater than this is the result of one who frequently makes offerings suitable for conditions in the monastery. [F.188.a]
“Greater than this is the result of one who seeks refuge in the Buddha, the Dharma, and the community and accepts the rules of training.
“Greater than this is the result of one who possesses thoughts of love….
“Great King, greater than such a donation made to brahmins by the very wealthy brahmin Velāma; one who gives food to one hundred ṛṣis who are non-Buddhist ascetics and free from desires; one who gives food to one hundred people who are going to actualize the fruit of stream-entry; one hundred stream-enterers; one hundred people who are going to actualize the fruit of a once-returner; one hundred once-returners; one hundred people who are going to actualize the fruit of a never-returner; one hundred never-returners; one hundred people who are going to actualize the fruit of an arhat; one hundred arhats; one who offers a park to the community of monks in the four directions; one who has a monastery built in the park; one who provides the monastery with seats and bedding, namely, couches, stools, cushions, blankets, pillows, and square blankets; one who frequently makes offerings suitable for conditions in the monastery; one who seeks refuge in the Buddha, the Dharma, and the community and accepts the rules of training; and one who possesses thoughts of love … is the result of one who observes that all conditioned things are impermanent, who observes exhaustion, who observes freedom from desire, who observes cessation, and who observes emancipation.
“Great King, therefore you must learn this: You must observe that all conditioned things are impermanent. [F.188.b] You must observe exhaustion, freedom from desire, cessation, and emancipation. Great King, you must learn this.671
“Great King, having thus given donations to brahmins and made merit, the very wealthy brahmin Velāma spoke some verses:
“Great King, if you think that the one who was that very wealthy brahmin named Velāma at that time, on that occasion, was someone else, you should think otherwise. I was the very wealthy brahmin named Velāma at that time, on that occasion, and there I gave such donations to brahmins.
“Great King, if you think that I attained supreme and complete awakening by these donations or distributions of donations, you should think otherwise; these donations were only a cause, only a condition, only a preparation for supreme and complete awakening.”
4. Kuśa672
a. The Story of Prince Kuśa673
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once there was a strong king named Śakuna.674 He was a good friend of Śakra, Lord of the Gods, but he had no son or daughter. He was plunged into grief, resting his cheek on his hand, thinking, ‘Although I have such wealth and sovereignty, I have no son or daughter. After my death, my family lineage will end.’ Śakra, Lord of the Gods, saw him and asked, ‘My friend, why are you plunged into grief, resting your cheek on your hand?’
“ ‘Kauśika,’ answered the king, ‘although I have such wealth and sovereignty, I have no son or [F.189.a] daughter. After my death, my family lineage will end.’
“ ‘My friend, I will send you a certain medicine,’ Śakra said. ‘Give it to your consorts, and you will have sons and daughters.’675
“Śakra, Lord of the Gods, went to Mount Gandhamādana, found the medicine, and sent it to the king. The king gave it to his consorts, saying, ‘Take this medicine,’ but the king’s chief consort was asleep then. The other women took the medicine, not waking her up, and they all became pregnant. After that, the chief consort woke up and saw them pregnant. She asked, ‘What did you do to become pregnant?’
“ ‘His Majesty gave us a certain medicine to take,’ they answered.
“ ‘Why did you not wake me up? Anyway, in what vessel was the medicine brought?’
“ ‘It was wrapped in kuśa grass.’
“ ‘Where is the grass?’
“ ‘Here.’
“She washed the kuśa grass and drank the water, and she became pregnant, too. After eight or nine months, a boy was born to all of them. The chief consort gave birth to a son who had eighteen inauspicious marks,676 a face like a lion’s,677 and the power of a great nagna. A great celebration was held at his birth, and he was named Kuśa. The king was pleased when he saw the other sons, but he became angry at Kuśa because the prince’s looks were unpleasant.
“Neighboring minor kings said to each other, ‘Sirs, we are all oppressed by this King Mahāśakuni. Let us drive him out of the kingdom.’ They advanced with an army consisting of four divisions and surrounded the king’s city. Unable to fight them, King Mahāśakuni shut the gates, deployed his army on the walls, and stood there.
“ ‘Your father is unable to fight the neighboring minor kings, [F.189.b] and he has shut the gates and stands there.’
“ ‘Mother, I will fight them. The king should give me a chariot.’
“ ‘My son, you are unloved by him and you anger him. Why would he give you a chariot?’
“ ‘Mother, please go to him. Please go and say, “Prince Kuśa will fight them. Please give him a chariot.” ’
“She went and said to the king, ‘Your Majesty, the prince says, “I will fight them. Please give me a chariot.” ’
“When the king had given him a chariot, the prince mounted it, carrying two quivers of arrows, and departed. Śakra, Lord of the Gods, thought, ‘These neighboring minor kings are strong. Prince Kuśa, the bodhisattva of this fortunate eon, will experience difficulty. I will help him.’
“He gave the prince a conch shell, chakra, and club and said, ‘O bodhisattva, you should survive with these.’
“The prince opened the gate and set out. When he blew the conch shell, the army was frightened by the sound. Some were deafened by it, and some ran away, covering their ears. When he threw the chakra and club, people fell to the ground. When he went into the middle of the battlefield and blew the conch shell, the eardrums of everyone shattered. They ran away, thinking, ‘This man is a rākṣasa!’ The prince won a complete victory and returned to his father.
“ ‘Your Majesty, I have subdued all the kings. Your land is now perfect.’
“When he heard this, King Mahāśakuni was delighted. He said to himself, ‘Prince Kuśa is strong and of perfect vigor. Why did I feel hatred toward him?’
“The king began to feel pleased with the prince.
“When he let his sons marry, he tried to find a wife for Kuśa, too. But all of those he asked for their daughters said, ‘I would give my daughter to anyone but Kuśa.’
“When a certain king [F.190.a] had asked for another king’s daughter, and he had not yet married her, King Mahāśakuni asked for the girl under the pretense of asking for her for another son of his and gave the girl to Kuśa. Investigating constellations and consulting the sundial to choose an auspicious day, time, and moment, he had Prince Kuśa and the girl marry each other. The king then issued an order: ‘Sirs, none should show a mirror to Prince Kuśa. Let him wash without entering the water. Do not let him go to his wife in the daytime.’
“When Prince Kuśa was playing with his brothers, his wife saw him and asked some others, ‘Who is that fiend playing among the princes?’
“ ‘It is your husband.’
“ ‘How could my husband be this kind of man?’
“Later, she again saw him playing with water with the other princes. Having asked and been answered in the same way, she lamented, ‘My husband is this kind of man!’
“She determined, though, that she would confirm it. She lit a lamp and covered it with a pot. When the prince came to his wife, she uncovered the lamp and she saw him, he who had eighteen inauspicious marks and a face like a lion. She ran away, crying, ‘Fiend! Fiend!’
“A certain hamlet chief revolted against King Mahāśakuni. The king sent Prince Kuśa there, ordering him, ‘Go and conquer the people of that hamlet.’ When he had gone there, Kuśa’s wife sent a message to her parents: ‘Are there any other men in the world? You gave me to a fiend. If you kill me, that’s fine.678 If you do not, I will kill myself.’ They then took her back.
“Having conquered the hamlet chief, Prince Kuśa returned and asked his mother, ‘Mother, where is my wife?’
“ ‘She was taken back by her parents,’ his mother replied.
“ ‘Why?’
“ ‘She thought you were a fiend.’
“ ‘Mother, I will go and take her back.’
“ ‘You should do so.’
“He departed, carrying his conch shell, chakra, and club.679 At that time, in a certain hamlet, many people had shut the gates and were watching in every direction for fear of a lion. [F.190.b] Prince Kuśa asked them, ‘Why are you doing such a thing?’
“ ‘Because of fear of a lion.’
“ ‘Why do you not kill it?’
“ ‘We cannot.’
“ ‘If I kill it, what will you give me?’
“ ‘Half of an army consisting of four divisions.’
“When Kuśa approached the lion and blew his conch shell, it died, its eardrums broken. He brought it to the hamlet.
“ ‘Sirs, here is the lion.’
“ ‘Please take half of an army consisting of four divisions.’
“ ‘Keep it with you here’ he replied, ‘and give it to me when I come back.’
“He went to the hamlet where his wife was, and went to a garland maker. The garland maker asked, ‘Who are you?’
“ ‘I am the son of a garland maker,’ he answered.
“ ‘What is your name?’
“Bodhisattvas are experts in the arts and technical skills. He skillfully made garlands. The garland maker gave the girl, Kuśa’s wife, one of the garlands. ‘You have never made such a garland,’ she remarked. ‘What is the reason for this?’
“ ‘My disciple made it.’
“ ‘I must see your disciple.’
“The garland maker took Kuśa there. She saw him and wondered, ‘Where has this fiend come from?’ She drove him off, crying, ‘Fiend! Fiend!’
“He then went to a cook, and the cook asked, ‘Who are you?’
“ ‘I am the son of a cook.’
“ ‘What is your name?’
“ ‘Sthālisugandha.’
“He skillfully boiled and baked. The cook served the boiled and baked food to the girl. ‘My man,’ she asked, ‘who skillfully boiled and baked this?’
“ ‘My disciple did.’
“ ‘I must see your disciple.’
“… Again he was driven off.
“He then went to a physician, and the physician asked, ‘Who are you?’
“ ‘I am the son of a physician.’
“ ‘What is your name?’
“ ‘Ātreya.’
“When the girl had a headache, the physician [F.191.a] was plunged into grief, being unable to cure her. Kuśa asked him, ‘Master, why are you plunged into grief?’
“ ‘The princess has a headache, but I am not able to cure her.’
“ ‘I will go and cure her.’
“He went to her, and when she saw him she thought, ‘Where has this fiend come from?’ Then she thought, ‘If I say something, he will not heal me. I will say it when I have been healed.’ When she had been healed, she cried, ‘Fiend! Fiend!’ and drove him off.
“He went to ministers and they asked him, ‘Who are you?’
“ ‘I am a match for a thousand.’
“They hired him.
“The prince who had once been the fiancé of the princess heard that the princess, whom he had once almost gained, had abandoned Prince Kuśa and gone home. He sent a message to the king (the father of the princess): ‘If you give me your daughter, that’s fine. But if you do not, you will lose your kingdom.’
“ ‘I have already given this daughter of mine to Prince Kuśa, a son of King Mahāśakuni,’ the king replied. ‘How could I give her to another man?’
“That prince came with an army consisting of four divisions and surrounded the palace. Unable to fight him, the king shut the gates and stood there. Prince Kuśa asked the ministers, ‘Sirs, why did you shut the gates?’ When they had explained the details to him, Prince Kuśa said, ‘If the daughter of the king is given to me, I will fight him.’
“They reported this to the king. The king said, ‘I have already given this daughter to a son of King Mahāśakuni. How could I give her to this man? This present conflict itself has happened in relation to this daughter.’
“ ‘Your Majesty,’ said the ministers, ‘we do not know which will win. Let him fight them for the time being. Then we will arrange the matter suitably.’
“ ‘You should do so,’ agreed the king.
“The ministers ordered him, ‘You, match for a thousand, do as you said.’
“Prince Kuśa then departed, holding two quivers that contained five hundred arrows each, [F.191.b] and carrying a conch shell, chakra, and club. When he had blown the conch shell, the enemy ran away, their eardrums broken. The princess thought, ‘Since this Prince Kuśa has great vigor and courage, why should I feel revulsion toward him?’ She felt pleased with him and said to the king, ‘Please do as you promised.’
“ ‘Father,’ she said, ‘that Prince Kuśa is none other than this man.’
“ ‘My daughter, if so, go with him.’
“The king gave him an army consisting of four divisions. He also gave him his daughter, performing a great ceremony.
“The prince returned to the hamlet and requested them, ‘Sirs, give me that half of an army consisting of four divisions.’
“ ‘O Prince,’ they replied, ‘there was such a flood that it carried away the four-division army.’
“ ‘If you give it to me, that’s fine. But if you do not, I will destroy you.’
They gave him the army.
“He stayed near a river, and when he had leisure time, he entered the river to bathe. He saw the image of his face there and thought, ‘I have eighteen inauspicious marks and a face like a lion. This is why the princess felt revulsion toward me. What use is the life of such a man like me? I will go and kill myself.’
“He went to a certain dense forest and tried to hang himself. Śakra, Lord of the Gods, thought, ‘Although he is the bodhisattva of the fortunate eon, he will kill himself because of a lack of beauty. I must fulfill his wish.’
“Śakra [F.192.a] said, ‘O Prince, do not be depressed. Do not kill yourself. Wear this crest jewel on your head, and your wish will be fulfilled.’ Then he departed.
“When Prince Kuśa tried to enter his residence, a guard stopped him, saying, ‘This is the palace of Prince Kuśa. You cannot enter.’
“ ‘That Kuśa is me,’ he replied.
“The guard did not believe him. The prince took the crest jewel off and he looked as before, so then the guard believed him. Prince Kuśa thought that he would stay there. He then sent a message to his father: ‘Please be informed that I am here.’
“Śakra, Lord of the Gods, told him about mines of four kinds of treasure. He had the city built with four kinds of precious materials. Since Prince Kuśa lived there, the city was named Kuśāvatī. He became a wheel-turning king of power682 named Kuśa. He built places for offerings in sixty thousand cities. He gave donations to brahmins for years—hundreds of years, thousands of years, hundreds of thousands of years. Seeing the perfection of his offerings, he spoke these verses:
“Great King, if you think that the one who was that wheel-turning king of power named Kuśa and gave donations and made merit in the sixty thousand cities at that time, on that occasion, was someone else, you should think otherwise. I was [F.192.b] the wheel-turning king of power named Kuśa at that time, on that occasion, and there I built places for offerings in sixty thousand cities, gave donations, and made merit.
“Great King, if you think that I attained supreme and complete awakening by those donations or distributions of donations, you should think otherwise; those donations of mine were only a cause, only a condition, only a preparation for supreme and complete awakening.”
b. The Former Life of Prince Kuśa683
The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did Kuśa create that matured to cause him to have eighteen inauspicious marks and to be born to a family that was rich and had great wealth and many possessions?”
“Monks,” the Blessed One replied, “the actions were performed and accumulated by Kuśa himself, accruing a heap of karma. The conditions have ripened, and they approach him like a flood, inevitably. Who else but Kuśa would experience the actions that he himself performed and accumulated? Monks, actions performed and accumulated do not mature in the earth element, the water element, the fire element, or the wind element, which are outside the body. Virtuous and nonvirtuous actions performed and accumulated like this mature in the aggregates, elements, and sense spheres.
“Monks, once there lived a householder in a hamlet. He went to a park, taking various kinds of plentiful food with him.
“When the buddhas do not appear, there appear self-awakened ones as the only ones worthy of veneration in the world, who are compassionate toward inferior, wretched people and content with places to sit on the outskirts of towns. [F.193.a]
“At that time, a certain wandering self-awakened one arrived at the park. When he saw him, the householder ordered his laborers, ‘Sirs, drive this mendicant away.’
“They were not able to drive him away. The householder stood up, caught the self-awakened one by himself, and drove him away, saying, ‘Where are you going, you who have a face like a lion and eighteen inauspicious marks?’
“The self-awakened one thought, ‘Alas, it is not right if this man is always hurt and injured.’ He soared high into the sky….684 The householder served him, and then threw himself at the feet of the self-awakened one and made an aspiration: ‘May I not receive the karma I created of harsh speech toward such an excellent one worthy of veneration. May I be born to a family that is rich and has great wealth and many possessions, through this root of merit from performing service for him.’
“What do you think, monks? That householder was indeed this Prince Kuśa. Because of the maturation of the karma he created of harsh speech toward the self-awakened one there, he became one who had eighteen inauspicious marks and a face like a lion. And because of the maturation of the karma of performing service for him, he became a wheel-turning king of power.
“Therefore, monks, the maturation of entirely negative actions is entirely negative; the maturation of entirely positive actions is entirely positive; the maturation of those that are mixed is mixed. Therefore, monks, henceforth you should abandon entirely negative and mixed actions, and you should seek entirely positive actions. Monks, that is how you must train.”
5. Triśaṅku685
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once there was a mātaṅga king named Triśaṅku in a country called Kaliṅga, who had hundreds and [F.193.b] thousands—hundreds of thousands—of mātaṅga attendants, was naturally loving and merciful, benefited all beings, and had compassion for them. Whenever a famine broke out in his country, the gods brought rain in answer to his appeal to the truth, so that there was never a serious famine. He went forth among ṛṣis and realized the five kinds of supernormal knowledge.
“ At that time in Vārāṇasī, a king named Brahmadatta was ruling over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. One day astrologers predicted that it would not rain for twelve years. King Brahmadatta then announced with the ringing of bells in the city of Vārāṇasī: ‘Listen, sirs, citizens living in Vārāṇasī! Astrologers have predicted that it will not rain for twelve years. Whoever among you has food for the duration should stay. Those who do not should leave.’
“Then many people began to discuss this with each other for fear of an untimely death from the famine: ‘Sirs, such-and-such a matter has been announced by the king who rules over the regions. What should we do about this? Where should we go?’ They heard that there was a ṛṣi from a mātaṅga family in the country of the mātaṅgas, and gods brought rain in answer to his appeal to the truth. Those who did not have food for twelve years went to the country of the mātaṅgas. The king of the mātaṅgas, the son of a ṛṣi from a mātaṅga family, provided the people with food and drink for twelve years. The famine persisted, and King Brahmadatta asked his ministers, ‘Where did those people go?’
“ ‘Your Majesty,’ answered the ministers, ‘there is a mātaṅga king named Triśaṅku in the country of Kaliṅga, who is naturally loving and merciful, benefits all beings, and has compassion for them. Gods bring rain in answer to his appeal to the truth, and so [F.194.a] many people went there.’
“ ‘Sirs, this great famine seems to be an interval between even greater famines. What should we do about this?’ asked the king.
“ ‘Your Majesty,’ they replied, ‘we have heard that this king of the country of the mātaṅgas went forth among ṛṣis. Please request help from him.’
“Then King Brahmadatta went to the country of the mātaṅgas and requested help from the ṛṣi: ‘O great ṛṣi, a great famine, which seems to be an interval between even greater famines, has broken out in my country. It would be appropriate if you could make an appeal to the truth about this.’
“The ṛṣi then made an appeal to the truth:
“In answer to this appeal to the truth, the gods brought rain to Vārāṇasī. The famine ended, and there was a bumper crop. After that, the inhabitants of Vārāṇasī came back from the country of mātaṅgas to Vārāṇasī.
“Great King, if you think that the one who was that mātaṅga king named Triśaṅku, naturally loving and merciful, who benefited all beings and had compassion for them, and in answer to whose appeal to the truth the gods brought rain so that the famine ended and there was a bumper crop at that time, on that occasion, was someone else, you should think otherwise. I was the mātaṅga king named Triśaṅku, who was naturally loving and merciful, who benefited all beings and had compassion for them, and in answer to whose appeal to the truth the gods brought rain so that the famine ended and there was a bumper crop at that time, on that occasion.
6. Mahādeva687
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once in Mithilā there appeared a king named Mahādeva, a wheel-turning king688 who had conquered the border regions in the four directions, a righteous Dharma king who had attained the seven treasures. His seven treasures were as follows: the precious chakra, elephant, horse, jewel, woman, householder, and minister. He also had a thousand sons who were brave, bold, and endowed with excellent physiques, and who would defeat the enemy’s army. He conquered the land entirely, as far as the seashore, without risking harm, without violence, without punishment or weapons, but in accord with the Dharma and impartially.
“Then, when a barber was arranging King Mahādeva’s hair and beard, the king ordered him, ‘My man, when you find Yama’s messengers, white hairs, growing on my head, let me know.’
“ ‘Certainly, Your Majesty,’ replied the barber to King Mahādeva.
“One day when the barber was arranging King Mahādeva’s hair and beard, he did find Yama’s messengers, white hairs, growing on King Mahādeva’s head. Having found them, he said to King Mahādeva, ‘Your Majesty, please be informed that Yama’s messengers, white hairs, are growing on your head.’
“ ‘My man, then gently pull out those white hairs without cutting them and place them in my palm.’
“ ‘Certainly, Your Majesty,’ replied the barber to King Mahādeva, and he gently pulled out the white hairs with a pair of golden tweezers one by one and placed them in King Mahādeva’s palm.
“ ‘Since I have enjoyed human desires, it is time for me to seek divine desires. Now I will put my eldest son upon the throne and lead the pure life of a royal ṛṣi.’
“Thereupon King Mahādeva summoned his eldest son by messenger and said, ‘Understand, my son, that Yama’s messengers, white hairs, are growing on my head. Since I have enjoyed human desires, it is time for me to seek divine desires. My son, I will entrust you with the land as far as the seashore, so you should protect it lawfully, not unlawfully. If someone’s conduct is unlawful or a mixture of lawful and unlawful, do not let him live in your country.
“ ‘My son, when you too find Yama’s messengers, white hairs, growing on your head, you too should put your eldest son upon the throne and lead the pure life of a royal ṛṣi. Thus, my son, you should complete this virtuous and sure path introduced by me, and you should not break the tradition. You should not be an inferior man.
“ ‘My son, he who lets such a virtuous and sure path, once introduced at such a time as when there were good men, increase will not be the one who breaks their tradition. He will not be an inferior man among them. My son, he who does not let such a virtuous and sure path, once introduced at such a time as when there were good men, increase will be the one who breaks their tradition, and will be an inferior man among them. Therefore I am saying to you [F.195.b] to complete such a virtuous and sure path introduced by me. You should not break the tradition. You should not be an inferior man.’
“Thereupon King Mahādeva put his eldest son upon the throne and led the pure life of a royal ṛṣi in the mango grove of Mahādeva here, in Mithilā.
“The eldest son who was put upon the throne was also named Mahādeva, a wheel-turning king who had conquered the border regions in the four directions . . . . Then, when a barber was arranging King Mahādeva’s hair and beard . . . . ‘You should not be an inferior man.’ Thereupon that King Mahādeva put his eldest son upon the throne and led the pure life of a royal ṛṣi. Likewise, his son, grandson, great-grandson, and eighty-four thousand Mahādevas in succession led the pure life of a royal ṛṣi.689
“Great King, if you think that the one who was that wheel-turning king named Mahādeva, who established that virtuous and sure path so that on the basis of the virtuous and sure path eighty-four thousand Mahādevas led the pure life of a royal ṛṣi, at that time, on that occasion, was someone else, you should think otherwise. I was the wheel-turning king named Mahādeva at that time, on that occasion, and none but I established that virtuous and sure path, so that on the basis of the virtuous and sure path eighty-four thousand Mahādevas led the pure life of a royal ṛṣi. [F.196.a]
“Great King, if you think that I attained supreme and complete awakening by these donations or distributions of donations, you should think otherwise; these donations of mine were only a cause, only a condition, only a preparation for supreme and complete awakening.”
7. King Nimi691
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once in this Mithilā there appeared a king named Nimi who was the last in his royal line,692 a righteous Dharma king who abided in the Dharma. With his consorts, sons, ministers, army, citizens, and provincial dwellers, he practiced the Dharma, gave donations, made merit, practiced abstinence, and practiced moral conduct correctly.
“At that time, Śakra, Lord of the Gods, praised the king in the presence of the Thirty-Three Gods, who were sitting together in the divine meeting hall, Sudharmā: ‘O my friends, the people of Videha have attained a great boon, for Nimi, the king of the people of Videha, is a righteous Dharma king, a great king who abides in the Dharma. With his consorts … he practices the Dharma … and practices moral conduct correctly. O my friends, do you want to see King Nimi?’
“ ‘Then, my friends, wait here. I will see King Nimi briefly.’
“Thereupon Śakra, Lord of the Gods, disappeared from the presence of the Thirty-Three Gods, as quickly as a strong man stretches his bent arm or [F.196.b] bends his stretched arm, and arrived at King Nimi’s palace in Mithilā. He said, ‘O Nimi, you have attained a great boon, for the Thirty-Three Gods, sitting together in the divine meeting hall, Sudharmā, have praised you: “O my friends, the people of Videha . . . . He … practices moral conduct correctly.” O Nimi, do you want to go to see the Thirty-Three Gods?’
“ ‘O Kauśika, I do wish to go see the Thirty-Three Gods.’
“ ‘Then, Nimi, wait here. I will shortly send you a chariot drawn by a thousand fine horses. You should ride in it and come without fear.’
“Thereupon Śakra, Lord of the Gods, went to the Thirty-Three Gods and ordered Mātali, a charioteer, ‘Mātali, go and very quickly prepare a chariot with a thousand fine horses. Go to King Nimi and say, “O Nimi, this is the chariot drawn by a thousand fine horses sent to you by Śakra, Lord of the Gods. Come, ride in it without fear.” ’
“ ‘O Kauśika, what you instructed will be carried out without any mistake,’ replied the charioteer Mātali to Śakra, Lord of the Gods. He prepared very quickly a chariot with a thousand fine horses and went to King Nimi. When he arrived, he said, ‘O Nimi, this is the chariot drawn by a thousand fine horses sent to you by Śakra, Lord of the Gods. Come, ride in it without fear.’
“King Nimi rode the chariot drawn by a thousand fine horses without fear. Then the charioteer [F.197.a] Mātali asked King Nimi, ‘Along which side shall I drive your chariot, the side where beings of evil karma experience the maturation of evil and nonvirtuous karma, or the side where beings of virtuous karma experience the maturation of virtuous karma?’
“ ‘In this case, Mātali, drive the chariot in a way that will enable me to see both, the side where beings of evil karma experience the maturation of evil and nonvirtuous karma, and the side where beings of virtuous karma experience the maturation of virtuous karma.’
“Thereupon the charioteer Mātali drove King Nimi’s chariot in a way that enabled King Nimi to see both, the side where beings of evil karma experience the maturation of evil and nonvirtuous karma, and the side where beings of virtuous karma experience the maturation of virtuous karma.
“King Nimi went to the Thirty-Three Gods and sat in the Thirty-Three Gods’ divine meeting hall, Sudharmā. Śakra, Lord of the Gods, offered half of his seat to King Nimi; King Nimi and Śakra, Lord of the Gods, sat on both halves of the same seat.
“When King Nimi and Śakra, Lord of the Gods, sat on both halves of the same seat, there was no difference, no distinction, and no contrast between them, except that Śakra, Lord of the Gods, did not blink his eyes.693
“Thereupon Śakra, Lord of the Gods, said to King Nimi, [F.197.b] ‘O Nimi, you should stay here and amuse yourself. Play, amuse yourself, and enjoy yourself, enjoying the objects of the five kinds of desires.’
“When he had gone back to Mithilā, he gave donations and made merit, and he spoke some other verses:695
“Great King, if you think that the one who was that wheel-turning king Nimi, who went to the Thirty-Three Gods, was given by Śakra, Lord of the Gods, half of his seat and divine objects of the five kinds of desires, came back to Mithilā, built places for offerings at the four gates of the city, gave donations, and made merit, was someone else, you should think otherwise. I was the wheel-turning king Nimi at that time, on that occasion, who went to the Thirty-Three Gods, was given by Śakra, Lord of the Gods, half of his seat and divine objects of the five kinds of desires, came back to Mithilā, built places for offerings at the four gates of the city, gave donations, and made merit. [F.198.a]
“Great King, if you think that I attained supreme and complete awakening by these donations or distributions of donations, you should think otherwise; these donations of mine were only a cause, only a condition, only a preparation for supreme and complete awakening.”
8. Ādarśamukha696
“After him (Nimi),697 there was a mighty king named Ānanda … One, two, … five sons were born to him. The youngest son’s face (mukha) resembled a mirror (ādarśa),698 and so he was named Ādarśamukha. All these sons were raised and grew up. Prince Ādarśamukha was gentle and well self-controlled. The others were fierce, violent, and rough. When they all met together for their father’s business, they did not resolve anything with intelligence. Prince Ādarśamukha, though, investigated very profound questions with his intelligence.
“When King Ānanda caught a disease, he thought, ‘Whom shall I install on the throne? Whichever of the four elder sons I install on the throne, he will do harm to the people with his bad conduct because these four are fierce, violent, and rough. If I install Prince Ādarśamukha on the throne, kinsmen will condemn this, saying, “Why on earth did this king now install the youngest son on the throne, putting aside the elder sons?” So, I will devise a plan.’
“He prepared three treasures, consorts who would show honor, and six things to be examined with intelligence, and he said to his ministers, ‘Leaders, after my death, you should test each prince. After my death, you should install on the throne the one whom the jeweled shoes fit when he wears them, [F.198.b] for whom the throne remains unmoving when he sits on it, for whom the diadem remains unmoving when he wears it on his head, to whom the consorts show honor, and who possesses all six things to be examined with intelligence: namely, internal treasure, external treasure, internal and external treasure, treasure on the top of a tree, treasure on the top of a mountain, and treasure on a bank.’ Having thus spoken, the king died, saying:
“When the ministers put the jeweled shoes on the eldest prince, they did not fit. When they put him on the throne, it wobbled. When they put the diadem on him, it wobbled. The consorts did not show honor to him, either. When they told him the six things to be examined with intelligence, he did not know them. It was the same for the next younger brothers.
“When they put the jeweled shoes on Prince Ādarśamukha, however, they fit perfectly. When he sat on the throne, it remained still. When he wore the diadem, it remained still. The consorts, too, showed honor to him. The ministers then told him, ‘Further, you must know the six things to be examined with intelligence: namely, internal treasure, external treasure, internal and external treasure, treasure on the top of a tree, treasure on the top of a mountain, and treasure on a bank.’
“Ādarśamukha thought, ‘They say “internal treasure.” What is internal treasure? It is treasure inside the threshold. They say “external treasure.” What is external treasure? It is treasure outside the threshold. They say “internal and external treasure.” What is internal and external treasure? It is treasure under the threshold. They say “treasure on the top of a tree.” What is treasure on the top of a tree? It is treasure that is in the place where the shadow of the tree under which that king used to sit falls at noon. [F.199.a] They say “treasure on the top of a mountain.” What is treasure on the top of a mountain? It is treasure that is under the stone slab for bathing, which is in that pool where that king enjoyed himself. They say “treasure on a bank.” What is treasure on a bank? It is treasure that is at the end of a drain through which the household water flows.’
“When the ministers examined everything, these treasures were discovered. They therefore anointed him as king. Ādarśamukha became a mighty king.700
“A brahmin named Daṇḍin lived in a certain hamlet, and he borrowed bulls from a certain householder. Having plowed a field, he drove those bulls back to the house of the householder. At that time, the householder was having lunch. The brahmin Daṇḍin drove the bulls inside, and they went out through another gate. After finishing lunch, the householder stood up, but he did not see the bulls anywhere. He caught Daṇḍin and asked, ‘Where are the bulls?’
“He replied, ‘Did they not enter the house?’
“ ‘You stole my bulls. Return the bulls to me!’
“ ‘I did not steal them,’ insisted Daṇḍin.
“ ‘Since that King Ādarśamukha is a person of intelligence,’ said the householder, ‘let’s go to him, and he will solve this problem and show us right and wrong.’
“They then departed.
“A certain man had lost a wild mare. He called out to Daṇḍin, ‘Catch the mare!’
“ ‘How should I stop it?’ he replied.
“ ‘In whatever way you can!’
“He took a stone and hit the mare on the head, so it died.
“ ‘You killed my mare. Give me another!’ the man demanded.
“ ‘Why would I give you a mare?’
“ ‘Come, let us go to King Ādarśamukha,’ said the man, ‘and he will issue a ruling.’
“They too departed, and he, Daṇḍin, tried to escape. He leapt down from the top of a wall. [F.199.b] Under it, a weaver was weaving cloth. Daṇḍin fell on him, and the weaver died. Daṇḍin was again caught by the wife of the weaver. She told him, ‘You killed my husband. Give me back my husband!’
“ ‘From where would I bring your husband?’
“ ‘Come, let us go to King Ādarśamukha,’ she said, ‘and he will issue a ruling for us.’
“They too departed. There was a deep river along the way. There, a carpenter was swimming around with an axe in his mouth. Daṇḍin asked him, ‘How deep is the water?’
“ ‘The water is very deep,’ the carpenter answered, letting the axe drop, which then fell into the water. He caught Daṇḍin and said, ‘It is because of you that my axe dropped into the water!’
“ ‘I didn’t drop it.’
“ ‘Come, let us go to King Ādarśamukha, and he will issue a ruling.’
“Since they were tired, they entered a tavern, taking Daṇḍin with them. The tavern hostess had a newborn son whom she had wrapped in cloth and kept asleep, and Daṇḍin sat down on him. She cried out, ‘There is a child! There is a child!’ When she looked, the child was dead. She caught Daṇḍin and said, ‘You killed my son. Give me back my son!’
“ ‘I did not kill him,’ he answered. ‘Why would I give you a son?’
“ ‘Come, let us go to King Ādarśamukha,’ she replied.
“Then they departed. In a certain place, there was a raven on a dead tree.701 It saw Daṇḍin and asked, ‘Where are you going?’
“ ‘I am not going anywhere, but these people are taking me.’
“ ‘Where?’
“ ‘To Ādarśamukha.’
“ ‘Then also take a message for me, and say to King Ādarśamukha, “There is a tree whose leaves are dead in such-and-such a place, and there is a raven there. It asks, ‘Why am I happy when I am here, whereas I am not pleased where there are other trees, the leaves of which are green and shiny?’ ” ’ [F.200.a]
“ ‘I am not going anywhere, but these people are taking me.’
“ ‘Where?’
“ ‘To Ādarśamukha.’
“ ‘Take my message also, and ask him, “Why, although there are green, grassy meadows in other places, do I not wish for them?” ’
“They again departed. Then a partridge (tittira) saw him and asked, ‘Where are you going?’ … ‘Then take my message also, and ask him, “I utter a partridge’s call in one place but utter a different call702 in another place. What is the reason for this?” ’ [B44]
“In another place, a snake saw him … ‘Then take my message also, and ask him, “It is easy for me to go out of the hole, but it is hard to enter it again. What is the reason for this?” ’
“A serpent and a mongoose were hostile to each other and fighting … ‘Then take our message also, and ask him, “We fight by day, whenever one sees the other, and are never pleased with each other. What is the reason for this?” ’
“A certain newly married woman … she said, ‘Take my message also, and ask him, “I miss my father-in-law’s house when I am in my father’s house, but I miss my father’s house when I am in my father-in-law’s house. What is the reason for this?” ’
“They again departed and went to King Ādarśamukha. Having arrived [F.200.b] and wished the king victory and long life, Daṇḍin sat down to one side. The others too bowed low until their foreheads touched the feet of the king, and then they took their seats. The king asked Daṇḍin, ‘Why have you come?’
“ ‘Your Majesty, I was brought here.’
“ ‘For what reason?’
“Daṇḍin explained why he was in dispute with the householder. The king asked the householder, ‘Did you see the bulls?’
“ ‘Yes, I did.’
“ ‘Your Majesty, I did.’
“The king decreed, ‘Since he did not let him (the householder) know, cut out this Daṇḍin’s tongue. Since he did not tie the bulls, gouge out his (the householder’s) eyes.’
“ ‘First my bulls were lost, and second, my eyes are to be gouged out! It would be better that Daṇḍin won!’ cried the householder.
“ ‘How did he kill it?’
“When he explained it all in detail, the king decreed, ‘Since he said, “Catch it in whatever way you can,” cut out this man’s tongue. Since he was not able to catch it otherwise than by hitting it with a stone, cut off also this Daṇḍin’s hands.’
“ ‘First my mare was killed, and second, my tongue is to be cut out! It would be better that Daṇḍin won!’ cried the second man.
“When the weaver’s wife explained her case in detail, the king decreed, ‘Take this very man as your husband.’
“ ‘First my husband was killed by him, and second, he becomes my husband! It would be better that Daṇḍin won!’ she cried. [F.201.a]
“When the carpenter explained his case in detail, the king decreed, ‘Since he uttered words in the river, letting the axe out, cut out this carpenter’s tongue. Since he asked703 the carpenter when he saw the water was deep, gouge out this Daṇḍin’s eyes.’
“ ‘First my axe was lost, and second, my tongue is to be cut out! It would be better that Daṇḍin won!’ the carpenter cried.
“When the tavern hostess explained her case in detail, the king decreed, ‘Since she laid down the child completely covered with cloth, cut off the hands of this tavern hostess. Since he sat on another’s seat without looking at it first, gouge out Daṇḍin’s eyes.’
“ ‘First my son was killed, and second, my hands are to be cut off! It would be better that Daṇḍin won!’ she cried.
“When Daṇḍin delivered the raven’s message, the king said, ‘Daṇḍin, tell the raven, “There are treasures that you hid under the dead tree when you were the headman of a hamlet that was in that place. Give them to someone and leave, and you will be at ease.” ’
“When he delivered the deer’s message, the king said, ‘You should tell the deer, “Deer, once there was a tree there, and drops of honey were dripping down from its top. Thus, the green meadows were sweetened, and you ate there. Since the honey bees are gone,704 you should not be attached to the grass. You should not suffer misfortune.” ’
“When he delivered the partridge’s message, the king said, ‘There is no treasure where the partridge utters a partridge’s call, but there are treasures where it utters a different call. Tell it, “You should show the treasure to someone and go somewhere else, for it would not be right if you suffered misfortune.” ’
“When he delivered the message of the serpent and the mongoose, the king said, ‘Tell the two, ‘You were born as two brothers when you were humans. There, one said, “Let us divide our possessions.” The other did not do so, overwhelmed by avarice. There, one was reborn as a serpent because it was excessively attached. The other was reborn as a mongoose because it clung to the possessions and was excessively attached to them. [F.201.b] Therefore, you should give the possessions to śramaṇas or brahmins and relinquish your dwelling, and you will be at ease.” ’
“When he delivered the snake’s message, the king said, ‘You should tell the snake, “When you have become hungry and feeble, you easily exit the hole, but after having eaten much food, you have trouble entering the hole. If you know the proper amount of food to take in, you will live at ease.” ’
“When he delivered the newly married woman’s message, the king said, ‘You should tell the newly married woman, “There is a friend of yours in your father’s house. When you are in your father-in-law’s house, you miss the friend. When you are in your father’s house, you miss your husband. Since it would not be right if you suffered misfortune, relinquish one place and keep well the other.” ’
“The newly married woman and the snake did as they were instructed. The serpent and mongoose and the raven gave the treasures to Daṇḍin. The rest, too, did as they were instructed.
“ ‘Oh, the king appears to be quite brilliant!’ marveled the ministers.
“The king, pleased and delighted, built offering halls at the four city gates and appointed managers of the offerings.
“At that time, there was a famine for twelve years. When that twelve-year famine occurred, he provided hundreds of thousands of beings with food. Taking account of the perfection of his offerings, he spoke these verses:
“Great King, if you think that the one who was that mighty king named Ādarśamukha, who provided hundreds of thousands of beings with food during the twelve-year famine, at that time, on that occasion, was someone else, you should think otherwise. I was the mighty king named Ādarśamukha, and I provided hundreds of thousands of beings with food during the twelve-year famine at that time, on that occasion.705
“Great King, if you think that I attained supreme and complete awakening by these donations or distributions of donations, you should think otherwise; these donations of mine were only a cause, only a condition, only a preparation for supreme and complete awakening.”
9. Sudhana706
a. The Story of King Sudhana707
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once there was a wheel-turning king named Sudhana. He built places for offerings in eighty-four thousand cities. He gave donations and made merit for many years—hundreds of years, thousands of years, hundreds of thousands of years. Having seen the perfection of his offerings, he spoke these verses:
“Great King, if you think that the one who was that wheel-turning king named Sudhana, who built places for offerings in eighty-four thousand cities, who gave donations and made merit for many years—hundreds of years, thousands of years, hundreds of thousands of years—at that time, on that occasion, was someone else, you should think otherwise. I was the wheel-turning king named Sudhana at that time, on that occasion, who built places for offerings in eighty-four thousand cities, who gave donations and made merit for many years—hundreds of years, thousands of years, hundreds of thousands of years.
“Great King, if you think that I attained supreme and complete awakening by these donations or distributions of donations, you should think otherwise; these donations of mine were only a cause, only a condition, only a preparation for supreme and complete awakening.”
b. The Story of Prince Sudhana708
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit, and accomplished the perfection of effort, but I did not attain supreme and complete awakening. Listen to that story.
“Great King, once there were two kings in the land of Pañcāla, namely, North Pañcāla and South Pañcāla. King North Pañcāla, called Dhana, in a city called Hastināpura, being a righteous Dharma king ruled in accordance with the Dharma over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people, and in which there was no fighting, dispute, strife,709 or robbers, in which illness had abated, and which was abundant in rice [F.203.a], sugarcane, cattle, and buffalo.
“In that city there was a large, pleasant pond full of utpala, padma, kumuda, and puṇḍarīka flowers, and adorned with haṃsas, cakravākas, and kāraṇḍavas.710 In the pond there lived the son of a nāga named Janmacitra. He brought rain at the appropriate times, so that the ground was rich in crops. The country had plenty of food and drink, and people gave food to śramaṇas, brahmins, the poor, and the destitute with generosity, veneration, and respect.
“King South Pañcāla was excessively unrighteous, fierce, violent, and short tempered. He did not rule over the kingdom in accordance with the Dharma and always threatened people living in the country with punishment, beating, hitting, killing, arresting, binding, fettering, chaining, and various other kinds of harm. Because he was excessively unrighteous, the gods did not bring rain at the appropriate times. Thus, through fear and despair, his people abandoned their country at the risk of their lives711 and went to North Pañcāla’s land, where they settled.
“Later, when King South Pañcāla set out to inspect the country under the pretext of hunting, he saw villages and cities deserted, parks and temples ruined and destroyed. When he saw them, he asked his ministers, ‘Sirs, why are these villages and cities deserted? Why are the parks and temples [F.203.b] ruined and destroyed? Where have those people gone?’
“ ‘Your Majesty,’ the ministers replied, ‘they have gone to the land of Dhana, King North Pañcāla.’
“ ‘For what reason?’
“ ‘Your Majesty, please grant us the freedom to speak without fear.’
“ ‘Sirs, I do. Speak.’
“And so they told him, ‘Your Majesty, King North Pañcāla rules over the country in accordance with the Dharma, and so his land is rich, prosperous, peaceful, abundant in food, and full of many people. There is no fighting, combat, dispute, strife, or robbers; illness has abated there; and the country is abundant in rice, sugarcane, cattle, and buffalo. People, eager to offer generosity, veneration, and respect, also give food to śramaṇas, brahmins, the poor, and the destitute. Your Majesty is fierce, violent, and short tempered, and so you always threaten your people with punishment, beating, hitting, killing, arresting, binding, fettering, chaining, and various other kinds of harm. Therefore, through fear and despair, those people have gone to King North Pañcāla’s land.’
“ ‘Sirs,’ King South Pañcāla asked them, ‘is there any good means whereby those people will come back and live in these villages and cities?’
“The ministers answered, ‘If Your Majesty rules over the country in accordance with the Dharma and protects the land with thoughts of love, benefit, and compassion just as King North Pañcāla does, those people will soon come back and live in these villages and cities.’
“ ‘If so, sirs,’ replied King South Pañcāla, ‘I too will rule over the country in accordance with the Dharma and protect the land with thoughts of love, benefit, and compassion just as King North Pañcāla does. [F.204.a] You should make those people come back and live in these villages and cities by any means.’
“ ‘Your Majesty, there is another advantage. In that city, there is a large pond full of utpala, padma, kumuda, and puṇḍarīka flowers, and adorned with haṃsas, cakravākas, and kāraṇḍavas. There lives the son of a nāga named Janmacitra. Because he duly brings rain at the appropriate times, the ground is richer and richer in crops, and so and the country has plenty of food and drink.’
“ ‘Your Majesty, wielders of spells and mantras could bring him. Please search for them.’
“The king then had a box of gold tied to the top of a banner and had proclaimed throughout the country with the ringing of bells: ‘I will give this box of gold to anyone who brings Janmacitra, the son of a nāga, from North Pañcāla’s land. I will also treat him with great honor.’
“A certain snake charmer went to the ministers and said, ‘If you would give me this box of gold, I will catch and bring Janmacitra, the son of a nāga.’
“ ‘Take it,’ said the ministers.
“ ‘Please have it kept in the hands of someone whom you trust and have confidence in,’ he replied, ‘and give it to me after I bring Janmacitra, the son of a nāga.’
“ ‘Do as you have said.’
“Thereupon the snake charmer entrusted the box of gold to the hands of a trustworthy man and went to the city of Hastināpura. When he observed the whole area around the pond, [F.204.b] because he was familiar with omens, he thought that Janmacitra, the son of a nāga, was in that very place. He returned for oblations and necessities, requesting the ministers, ‘Please give me oblations and necessities. I will catch and bring the son of a nāga in seven days.’
“Janmacitra too saw the snake charmer and thought, ‘He has come to catch me. I will be caught in seven days and experience the great pain of separation from my parents. What should I do? On whom should I rely?’
“There had lived near the pond two hunters named Sāraka and Phalaka, They had made their living by the pond by killing terrestrial animals such as rabbits,712 antelope, and boars that came there to drink water, and aquatic animals such as fish, turtles, and frogs. By that time, though, Sāraka was dead, and only Phalaka was alive. Janmacitra, the son of a nāga, thought, ‘There is no one but Phalaka on whom I can rely.’ Then, dressed as a human, he went to the hunter Phalaka and said, ‘Sir, do you know by whose power King Dhana’s land is rich, prosperous, peaceful, abundant in food, and full of many people, … abundant in rice, sugarcane, cattle, and buffalo?’
“ ‘I do know,’ answered the hunter. ‘It is because the king is righteous, and he rules over the country in accordance with the Dharma and protects the land with thoughts of love, benefit, and compassion.’
“ ‘Why only that? It must be because of something else,’ he said.
“The hunter replied, ‘There is another advantage. There lives in this pond the son of a nāga named Janmacitra. Because he duly brings rain at the appropriate times, [F.205.a] the crops have been more and more abundant. Therefore, the ground is richer and richer in crops, and so the land has plenty of food and drink.’
“Janmacitra asked, ‘If someone were to take the son of a nāga by force from this land, what would happen to that son of a nāga?’
“ ‘It would not be right. He would experience the pain of separation from his parents, and the king and the people would suffer hardships caused by his absence.’713
“ ‘What would you do to the abductor?’
“ ‘I would kill him.’
“ ‘No, I don’t.’
“ ‘It’s me. A snake charmer from South Pañcāla’s land is trying to catch me. He has gone home for oblations and necessities, but he will come back in seven days. When he comes back, he will drive wedges made from khadira into the four corners of the banks of the pond, tie strings of various colors, and chant mantras. You should hide near him. When he has finished this preparation, the water in the pond will boil and overflow, and I will appear. At that time, you should shoot the snake charmer in a vital part, approach him quickly, and say, “Withdraw the mantra. If you do not, I will cut off your head and throw it on the ground.” If he loses his life and dies without withdrawing the mantra, I will be bound by the noose of the mantra throughout the rest of my life.’
“ ‘Even only to benefit you, I will do that,’ said the hunter, ‘not to mention benefiting the entire country. I will help you.’
“Then the son of a nāga indicated a certain hiding place. On the seventh day, the hunter was hiding in that hiding place, and the snake charmer came there too and began to prepare the oblations and necessities. He drove wedges made from khadira into the four corners of the banks of the pond. He tied strings of various colors [F.205.b] and chanted mantras. Then the water began to boil. The hunter shot him in a vital part and, having unsheathed a sword, said, ‘Are you trying to take the son of a nāga living in our land by force with a mantra? Withdraw the mantra. If you do not, I will cut off your head and throw it on the ground.’
“Tormented by pain and frightened by the fear of death, the snake charmer revoked the mantra. The hunter immediately killed him. Then, liberated from the mantra that was just like a binding noose, the son of a nāga emerged from the pond, embraced the hunter, and cried out, ‘You are my mother, you are my father! Thanks to you, the pain of separation from my parents did not befall me. Come, let us go to my residence.’
“He took the hunter to his residence, satisfied him with various foods and drinks, gave him jewels, and said to his parents, ‘Father, Mother, this is my ally, protector, and friend. Thanks to him, I escaped being separated from you.’
“They too gave him precious things and various jewels. Taking these things, he left the pond.
“Near the pond, there was a hermitage that was abundant in flowers and fruits, and in which various birds were singing. There lived a ṛṣi who was naturally loving and merciful and affectionate toward beings. The hunter began to visit the ṛṣi three times a day and he told him all that had happened to himself and Janmacitra, the son of a nāga. Then the ṛṣi said to him, ‘What use are the jewels and gold to you? There is a noose called Amogha (Unfailing) in his residence. Ask for it.’
“The hunter then desired the noose Amogha. Having heard the words of the ṛṣi, he again went to the nāga’s residence. [F.206.a] Then he saw the noose Amogha on the gate of the nāga’s residence. He thought, ‘This is the very noose Amogha, which I want,’ and then entered the nāga’s residence. Then Janmacitra, the son of a nāga, along with other nāgas, pleased and entertained him and offered him jewels. He said, ‘I do not need jewels. But give me the noose Amogha.’
“ ‘Why do you need this?’ asked Janmacitra. ‘We need it desperately to protect ourselves when we are attacked by a garuḍa.’
“The hunter replied, ‘You would need it only when there is harm from a garuḍa, but I need it all the time. Give it to me if you think you have profited and been benefited by me.’
“Janmacitra, the son of a nāga, thought, ‘Since he has greatly benefited me, I will ask my parents for permission and give it to him.’ After asking his parents for permission, he gave him the noose. Thereupon the hunter, happy and satisfied as if he had attained mastery,714 left the nāga’s residence, taking the noose Amogha with him, and went to his house.
“Later, King Dhana and his consort played, made love, and enjoyed themselves. Though they did so, the king produced no son or daughter. He was plunged into grief, resting his cheek on his hand, thinking, ‘Although there is such wealth stored up in my home, I have no son or daughter. So after my death, my family lineage will end, my land will be lost, and all my possessions will fall under another king’s control.’
“Śramaṇas, brahmins, companions, friends, and kinsmen asked him, ‘Your Majesty, why [F.206.b] are you plunged into grief?’ He explained the matter to them in detail, and they urged him, ‘Pray to the gods, and you will have a son.’
“ Being sonless and wanting a son,715 he prayed to Śiva, Varuṇa, Kubera, Vāsava, and so forth.716 He also prayed to other special gods, namely, the gods of parks, the gods of forests, the gods of crossroads, the gods of three-forked roads, the gods accepting oblations, and the gods who had been born together with him, who were harmonious with the Dharma, and who always followed him.
“ In this world, it is said that sons and daughters are born on account of prayers, but this is not true. If such a thing were true, each person would have a thousand sons just like a wheel-turning king. Rather, sons and daughters are born because three conditions are satisfied. What are the three? Affected by passion, the parents have intercourse; the mother is at an appropriate time and in her fertile period;717 and a gandharva is around and wants to enter the womb.718 When these three conditions are satisfied, sons and daughters are born.719
“While the king was thus devoting himself to prayer, a bodhisattva of the fortunate eon entered his chief consort’s womb.
“ A certain kind of woman of an intelligent nature has five special characteristics. What are the five? She knows if a man is affected by passion or free from passion;720 she knows the appropriate time and menstrual cycle; she knows that the embryo has entered the womb; she knows from whom it has entered; and she knows whether it is a boy or a girl: if it is a boy, it resides on the right side, and if it is a girl, it resides on the left side.721
“Being very pleased, she said to her husband, ‘My dear, I am pregnant. [F.207.a] Since the fetus resides on the right722 side, it is certainly a boy. Be delighted!’
“He too was very pleased. He stretched his upper body, raised his right hand, and spoke an inspired utterance: ‘I will see the face of my son, which I have desired for a long time. May he be born as a suitable son for me, not an unsuitable one. May he take over my work. May he feed me, after having been fed himself. May he inherit my property. May my family lineage last for a long time. When we have died and passed away, may he give donations and make merit for us, either large or small, and assign the rewards of the offerings to our names, saying, “May this go to where those two are reborn and follow them.” ’
“Then, knowing that she was pregnant, he arranged everything so that, until the fetus in the womb was mature, she stayed on the terrace, provided with the requisites for cold when it was cold; the requisites for heat when it was hot; foods prescribed by physicians that were not too bitter, sour, salty, sweet, spicy, or astringent; foods that were free from bitter, sour, salty, sweet, spicy, and astringent ingredients; and short necklaces and long necklaces. With her body covered with ornaments, she moved from one couch to another, from one stool to another, never descending to the ground, as if she were a celestial nymph strolling in the Nandana Grove. She never heard any unpleasant sounds, and she felt free.
“After eight or nine months, she bore a boy who was well proportioned, pleasant to behold, attractive, gold in complexion, with a head like a parasol, long arms, a broad forehead, eyebrows that meet, a prominent nose, and every major limb and minor appendage of his body complete. When he was born, drums were beaten in celebration. The king heard them and asked, [F.207.b] ‘What is this?’
“Some of the consorts said to the king, ‘Your Majesty, be delighted! Your son has been born.’
“The king then made the entire city comfortable by removing stones, pebbles, and gravel, sprinkling sandalwood water, raising banners and flags, setting out sweet-smelling censers, and scattering various flowers around the city. He ordered, ‘Give donations to śramaṇas, brahmins, the poor, and the destitute. Release all prisoners.’
“Thus, he held a great celebration at the birth for twenty-one days and, intending to give the child a name, asked, ‘What name shall we give the boy?’
“The ministers said, ‘Since this boy is the son of King Dhana, let us name him Sudhana.’ Thus he was named Sudhana. The boy Sudhana was entrusted to eight nurses: two nurses to hold the baby on their laps, two nurses to suckle the baby, two nurses to wipe excrement off the baby’s body, and two nurses to play with the baby. The eight nurses raised the baby on milk, fermented milk, butter, butter oil, liquid butter oil,723 and other special foods,724 and he soon grew like a lotus that shoots up in a pond. When he grew up, he was made to learn letters … , and he became fully learned in eight kinds of analysis,725 classification, and reading and became one whose actions are clear. He became fully learned in the various arts and technical skills of kṣatriyas who have been anointed and have attained dominance, mastery, and sovereignty over the kingdom and have conquered vast lands, namely, riding on the neck of an elephant, riding a horse, handling a chariot, handling a sword and a bow and arrow, retreating and advancing, taming elephants, handling a noose, handling a spear, handling a cudgel, clenching the fist, pacing, cutting, tearing, piercing, and the five arts of shooting, namely, shooting from afar, shooting at a sound, shooting at a vital part, shooting without being noticed, and shooting truly.726 His father arranged for three types of consorts—older, middling, and younger; built three types of residences for winter, [F.208.a] summer, and the rainy season; and made three types of parks for winter, summer, and the rainy season. Thereupon Prince Sudhana went up to the terrace without male company, and he played, amused himself, and enjoyed himself, to the accompaniment of musical instruments.
“Later, when the hunter Phalaka was wandering around one day looking for deer, he arrived at a certain mountain. At the foot of the mountain, there was a ṛṣi’s hermitage, which was abundant in flowers and fruits, and in which various birds were flying around. There the hunter saw a large pond full of utpala, kumuda, and puṇḍarīka flowers, and adorned with haṃsas, kāraṇḍavas, and cakravākas. He walked around in the hermitage and soon saw a ṛṣi in a garment made of bark, with long hair, beard, nails, and body hair, whose body had been harmed by the wind and heat, living under a certain tree, sitting in a hut made of grass. When he saw him, the hunter bowed low until his forehead touched the feet of the ṛṣi. He then made the gesture of supplication and asked, ‘Excellent sir,727 how long has it been since you settled in this place?’
“ ‘It has been forty years.’
“ ‘If you have lived in this place for such a long time, have you seen or heard of any wonders or marvels here?’
“The calm-natured ṛṣi answered slowly, ‘Sir, do you see this pond?’
“ ‘Excellent sir, I do.’
“ ‘This is the pond named Brahmasabhā. It is full of utpala, kumuda, and puṇḍarīka flowers, and various birds live here. It is full of water the color of snow, silver, and frost, and it is surrounded by sweet-smelling flowers. On the fifteenth day of every month, Manoharā, the daughter of Druma, the king of kinnaras,728 visits this pond to bathe, surrounded by five hundred kinnarīs, carrying instruments to wash the head and various ointments. When she bathes, even birds and beasts [F.208.b] are enchanted by dance, song, and the sound of music. I too spend seven days with great pleasure and mental satisfaction after having heard that sound. Sir, I have seen this wonder and marvel.’
“Then the hunter Phalaka thought, ‘I have obtained the noose Amogha from the nāga. I will throw it at the kinnarī Manoharā.’
“Later, on the fifteenth day of the month, carrying the noose Amogha, he approached a thicket of flowers, fruits, and leaves near the bank of the pond and stayed there, watching carefully. At that time, surrounded by five hundred kinnarīs, the kinnarī Manoharā majestically approached the lotus pond Brahmasabhā, just as the ṛṣi had described. The hunter Phalaka immediately threw the noose Amogha and caught the kinnarī Manoharā with it. Caught thus by the noose Amogha, she jumped up in the pond and let out a cry of fear. When they heard this, the rest of the kinnarīs began to run about, looking for the kinnarī Manoharā. Then they saw her bound, and they ran away in fear. As the hunter looked at her, who was extremely well proportioned and pleasant to behold, he touched her, trying to grasp her. She said:
“The hunter said, ‘If I do not grasp you, you will run away.’
“ ‘I will not run away,’ she replied. ‘If you do not believe me, take this crest jewel by which I fly in the sky.’
“ ‘Who knows what you will do?’ retorted the hunter.
“She gave him the crest jewel and said, ‘I will obey him in whose hand this crest jewel lies.’
“Then the hunter took the jewel and departed, taking her along, still caught in the noose.
“At that time, [F.209.a] Prince Sudhana came hunting. The hunter saw Prince Sudhana, well proportioned, attractive, and pleasant to behold. When he saw him, he thought, ‘This is a prince, and this is a woman who is extremely well proportioned and pleasant to behold. If he sees her, he will take her by force. I will now voluntarily give her to him as a present.’
“Then he brought her bound with rope to Prince Sudhana. When he arrived, he threw himself at the prince’s feet and said, ‘Your Highness, I present this treasured woman as a gift to you. Please take her.’
“Prince Sudhana saw that the kinnarī Manoharā was well proportioned, pleasant to behold, attractive, had a perfect complexion, had collected every good quality, was adorned with the eighteen female characteristics,729 and was more beautiful than anyone in the country.730 Her breasts were ample, hanging down like golden pots or tortoises, robust and solid, round and full.731 Her eyes were jet black, bloodshot, and long, and they were shaped like lotus buds.732 Her nose was long and prominent. Her lower lip was just like coral, a jewel, or a bimba fruit. Her cheeks were not hollow but plump. The upper parts of her cheeks were adorned with very lovely marks.733 Her eyebrows were smoothly arched, close, and as black as a cluster of bees. Her shoulders were round like a spotless full moon, and her arms were long. Her belly was deeply creased with three lines and slightly protruding. She slightly stooped from the weight of her breasts. Her waist was beautifully shaped like a part of a chariot. Her hands were soft like the pith of the plantain tree. Her thighs were tapering, round, and beautiful. Her every limb was smooth and beautiful, with no vein standing out. She proudly walked with the sounds of a jeweled headdress, a choker,734 anklets, bracelets, short necklaces, and long necklaces. [F.209.b] Her hair was black and soft. Her feet were adorned with anklets just like Śacī, the wife of Indra. She was wearing a golden belt around her slim waist. Many short necklaces hung down from her neck. The color of her skin was beautiful like molten gold.
“As soon as he saw her, the prince was caught firmly by the noose of lust, which is as hard to hold as a spotless, clear, and trembling moon reflected in water; is as hard to recognize as a makara in a wavy river; flies swiftly like a garuḍa or the wind; changes quickly like rolling cotton; and moves about busily like a monkey without stopping anywhere.
“Having his heart pierced by the arrow of lust, it gave a sound of the utmost secret of desire for union, having been shot with the bow of improper mental attention because of attachment to a beautiful one by a mind that was deeply stained. His heart adhering to defilement through perpetual repetition, he was eager to taste the pleasure of lust and, dashing for the cliff, danger, and precipice because of all defilements,735 he fell down there just like a moth flying into the fire. And so it is said:
“Prince Sudhana took Manoharā to the city of Hastināpura and gave the hunter an excellent village. Thereupon Prince Sudhana went up to the terrace with Manoharā, and they played, made love, and enjoyed themselves. Manoharā enchanted Prince Sudhana with her good qualities—her beauty, youth, and hundreds of kinds of service—so that his thoughts never left her.
“Later, one day, two brahmins came from another province. One of them served the king, [F.210.a] and the other Prince Sudhana. The one who served the king was appointed chief priest and given an allotment. The one who served Prince Sudhana was only given an allotment by him. ‘Your Highness,’ he asked, ‘what will you do for me when your father passes away and you are enthroned?’
“Prince Sudhana answered, ‘I will appoint you my chief priest just as the brahmin who is your friend was appointed my father’s chief priest.’
“The rumor passed from mouth to mouth, and the brahmin chief priest heard it. He thought, ‘I will prevent the prince from attaining the throne, let alone that brahmin from being appointed chief priest.’
“Later, the chief of a certain hamlet in the kingdom revolted against the king. The king sent troops to conquer him, but they came back defeated, beaten, vanquished. He sent troops seven times altogether, but they came back defeated, beaten, vanquished. The ministers said to the king, ‘Your Majesty, why do you damage your own army and strengthen the enemy’s? Please summon all the people living by the sword in Your Majesty’s land.’
“The brahmin chief priest thought, ‘Now it is the time to devise a plan to kill Prince Sudhana.’ He said to the king, ‘Your Majesty, you cannot conquer them in that way.’
“ ‘What should I do? Should I myself go there?’ asked the king.
“ ‘Why should Your Majesty yourself go?’ the chief priest asked in return. ‘This Prince Sudhana is young and possessed of power and pride. Send him with these troops.’
“ ‘I should do so,’ said the king.
“Thereupon the king summoned the prince and ordered him, ‘O Prince, go with the troops and conquer the people of that hamlet.’
“ ‘Certainly, Your Majesty,’ [F.210.b] replied Prince Sudhana, and he went to the harem. When he saw Manoharā, however, he forgot everything. Thereupon he was again ordered by the king, but as soon as he saw her, he again forgot everything. Then the chief priest said to the king, ‘Your Majesty, Prince Sudhana is so attached to Manoharā that he cannot leave. Prepare the troops. When the prince comes out from the harem, prevent him from going to Manoharā and dispatch him.’
“The king ordered the ministers, ‘Sirs, prepare an army.’
“Having accepted the king’s order, the ministers prepared an army consisting of divisions of elephants, horses, chariots, and infantry and equipped with various kinds of requisites and weapons. Then, when the prince came out, the king ordered him, ‘O Prince, the army is prepared. Go.’
“ ‘O Prince,’ said the king, ‘she will be an obstacle, so you should not see her.’
“ ‘Father, if so, I will see my mother and then go.’
“ ‘O Prince, do go see your mother.’
“He went to his mother, bringing Manoharā’s crest jewel. He threw himself at her feet and said, ‘Mother, I will go to conquer the people of that hamlet. Please conceal this crest jewel in a hidden place and do not give it to Manoharā unless she is in danger of death.’
“Having made this request of his mother, he said goodbye and left with the army amid the sounds of various musical instruments. He passed in due course through various provinces and then stayed under a tree near the hamlet.
“At that time, Great King Vaiśravaṇa set out with his attendants along a path for a meeting of yakṣas, who were quite numerous—hundreds of yakṣas, thousands of yakṣas, hundreds of thousands of yakṣas. When he set out along the path, [F.211.a] he was blocked in the air. He thought, ‘I have passed along this path many times, and my vehicle has never been blocked. What has blocked me now? What is the cause of this?’
“He saw Prince Sudhana and thought, ‘This is the bodhisattva of the fortunate eon. He will be distressed about going into battle. I will help him and conquer the people of the hamlet without harming any living being.’
“He said to Pāñcika, the great general of yakṣas, ‘Come, Pāñcika, you should conquer the people of the hamlet without harming any living being, even before Prince Sudhana begins to fight the people of the hamlet.’
“ ‘Certainly,’ replied Pāñcika, the great general of yakṣas, to Great King Vaiśravaṇa, and he created a divine army consisting of four divisions: men as large as palm trees, elephants as large as mountains, horses as large as elephants, and chariots as large as heavenly vehicles.736 Then, in a terrifying display of various weapons such as swords, clubs, lances, missiles, chakras, darts, arrows, axes, and so forth, as well as the sounds of various musical instruments, Pāñcika arrived at the hamlet with the great army. Its wall was destroyed by the sound of the elephants, horses, and chariots, the sounds of various musical instruments, and the power of the yakṣas themselves.737 The dwellers of the hamlet saw the army and the broken wall and, much astonished, they asked, ‘Where did this army come from?’
“Then they said, ‘Open the gate quickly. Prince Sudhana is coming after this. This army belongs to him. If you do not open the gate quickly, everything will be destroyed.’
“They added:
“They opened the gate and then they raised banners and flags, filled vessels, and welcomed Prince Sudhana with the sounds of various musical instruments. He set them at ease and pleased them. He appointed a chief, assessed the tax, and took their property as security. Then, having defeated the hamlet, Prince Sudhana went home.
“That very night, King Dhana dreamed that a vulture came, tore the king’s stomach open, pulled out his intestines, and surrounded the entire city with them, and that seven treasures came to his residence. Having dreamed these things, the king sprang to his feet and sat on his large bed, frightened and dejected, with the hairs in every pore of his body standing on end. He was plunged into grief, resting his cheek on his hand, asking himself, ‘Is there a chance I will lose my throne or be in danger of death because of this?’738
“When the night had passed, he talked to the brahmin chief priest. The brahmin thought, ‘That the king had such a dream certainly means that the prince has conquered the hamlet. I shall tell him a lie.’ He said, ‘Your Majesty, you had an inauspicious dream. Certainly, you will lose your throne or be in danger of death because of this. However, there is a means to prevent this. It is seen in the lore of brahmanical mantras.’
“ ‘What is the means to prevent it?’
“ ‘Your Majesty, build a well-shaped pond of a certain size in a park. Then paint the pond with an application of lime, clean it well, and fill it with the blood of smaller animals. Then, when Your Majesty bathes, you must enter the pond by one staircase. After entering by one, you must ascend another. After entering by the second, you must ascend a third. [F.212.a] After entering by the third, you must ascend a fourth. After this, four brahmins who have mastered the Vedas and the auxiliary branches of the Vedas should lick Your Majesty’s feet with their tongues and burn incense made from kinnara739 fat. Doing this, Your Majesty will be purified of your sins and protect your kingdom for a long time.’
“ ‘Your Majesty, is it difficult to obtain what is right here?’ asked the chief priest.
“ ‘What do you mean?’ asked the king.
“ ‘Chief priest, do not say that,’ said the king, ‘for she is the prince’s life.’
“The chief priest asked, ‘Your Majesty, have you never heard this?
“There is nothing one attached to himself cannot do. The king agreed. Thereupon he began to do as the chief priest had instructed. A pond was dug, painted with an application of lime, and cleaned well, and it was filled with the blood of smaller animals. Learning of these preparations, Sudhana’s consorts were pleased and satisfied and said, ‘Since we are endowed with youth and beauty, we and Prince Sudhana741 will now play, make love, and enjoy ourselves.’
“Then someone explained to Manoharā in detail what had happened. Full of pain and despair, Manoharā went to Prince Sudhana’s mother. She threw herself at her feet [F.212.b] and informed her of the matter slowly, in a piteous voice. The mother said, ‘If this is so, look into it thoroughly. So will I.’
“Manoharā looked into it and reported back. The mother looked into it too, and it seemed to be true. Then she gave the crest jewel and garment to Manoharā and said, ‘Daughter, you should not leave until it is time so that I will not be blamed.’
“And so the king went bathing, going through all the procedures he had been taught. He entered the pond filled with blood and returned to land. Thereupon brahmins licked his feet with their tongues. Then he ordered, ‘Bring the kinnarī.’ Manoharā immediately soared up into the air and spoke a verse:
“The king saw her fly off through the air. Frightened, he said to the chief priest, ‘The kinnarī Manoharā has fled, while the purpose for which we have made all this effort has not yet been accomplished.’
“ ‘Your Majesty,’ said the chief priest, ‘the purpose is now accomplished, and you are free from sin.’
“Thereupon Manoharā thought, flying through the air, ‘All my falling into these circumstances began when that ṛṣi spoke of me. If he had not spoken, I would not have been caught. So, I will first go to that ṛṣi.’
“She went to his hermitage, and after paying homage at his feet, she said to the ṛṣi, ‘O great ṛṣi, in consequence of your speaking of me, I was caught, touched by a human, and narrowly avoided death. Therefore, I ask you, if Prince Sudhana at some point comes here in search of me, give him this ring and say this: “O Prince, the way is difficult and exhausting. Turn back.” [F.213.a] If he does not turn back, you should tell him the way: “O Prince, Manoharā said this: ‘There are three black mountains in the north, another three beyond them, and another three beyond them. And then beyond them, there is the Himalaya, the king of mountains. To its north lies Mount Utkīlaka, and Kūjaka Jalapatha,744 Khadiraka, Ekadhāraka, Vajraka, Kāmarūpin, Utkīlaka,745Airāvataka, Avevāṇa,746 and Pramokṣa. Go over these mountains. Among them, Mounts Khadhiraka, Ekadhāraka, and Utkīlaka are to be entered through caves, and Vajraka by the king of birds. You should cross the mountains by these means. You should defeat the magical contraptions, which are the one with a goat-like face, the one like a sheep,747 and the man shaped like a yellow748 rākṣasa. There is a snake with a great stream of saliva, swimming in a cave. You should destroy it with courage.749
“ ‘ “ ‘Having crossed the rivers, with composure defeat the five hundred yakṣas on the lookout. Then, the palace of the king of kinnaras is there.’ ” ’
“After she had thus spoken to the ṛṣi, Manoharā paid homage at his feet and departed.
“Later, the king heard that Prince Sudhana had conquered the hamlet and come back to the city of Hastināpura, bringing presents, and he was very pleased. After the prince was fully rested, he went to his father, greeted him, and sat down in front of him. The king spoke to him in an extremely pleasing manner. ‘O Prince,’ he inquired, ‘did you come back safely?’
“ ‘Your Majesty, thanks to you, the chief of the hamlet was conquered, their property was taken as security, and a new chief was appointed. Here are also taxes and presents. Accept them for your storehouse.’
“ ‘Son, you did a good job. I will accept them,’ said the king.
“Then the prince expressed to his father his wish to leave. The king said, ‘O Prince, stay here so we might enjoy the presents together.’
“ ‘Your Majesty, I have not seen Manoharā for a long time, and so I will go.’
“He insisted, saying, ‘Father, I must certainly go today.’
“The king remained silent. Then the prince went to his residence. Seeing that the door of the consorts’ palace had lost its radiance, he anxiously entered, but he did not see Manoharā. Dazed and wandering around, he cried, ‘Manoharā! Manoharā!’
“Then the consorts gathered and gossiped about her. With his heart tormented, he asked all of them about this, and they explained exactly what had happened. He was stupefied with sorrow. The women said to him, ‘Your Highness, there are women much more excellent than her in this harem. Why are you so sad?’
“Having learned that his father was ungrateful, he went to his mother, threw himself at her feet, and lamented, ‘Mother,753
“ ‘Mother, how did this happen?’
“She related in detail all that had happened. He said, ‘My father is merciless and ungrateful.’ And then he asked, ‘Mother, where did she go? By which way?’
“Unable to bear the pain of separation from Manoharā, [F.214.b] he became weary and again lamented in a piteous voice:755
“Then his mother said to him, ‘Son, there are women much more excellent than her in this harem. Why are you so sad?’
“ ‘Mother,’ replied the prince, ‘so long as I do not have her, with whom would I be pleased?’
“She tried to soothe him, but he kept grieving with sorrow. He began to wander, seeking Manoharā’s whereabouts. He then hit on a good idea: ‘I will first ask the very man from whom I obtained her.’ And so he went to the hunter Phalaka and demanded, ‘From whom did you obtain Manoharā?’
“ ‘There lives a ṛṣi at the foot of a mountain called such-and-such,’ he replied, ‘and there is a lotus pond named Brahmasabhā in his hermitage. She came to bathe there. The ṛṣi told me this, and so I obtained her.’
“ ‘I will now go to the ṛṣi,’ thought the prince. ‘I will discover her whereabouts from him.’
“The king heard a rumor that the prince was utterly stupefied because of his separation from Manoharā. Then the king asked him, ‘O Prince, why should you be stupefied? I will soon give you a wife more excellent than her.’
“ ‘Father,’ he answered, ‘I cannot be with my harem without her.’
“Although the king told him the same thing many times, the prince would not change his mind.756 Then the king installed guards at the city gate and city wall, lest the prince try to escape by those means. The prince remained awake throughout the night. These five kinds of beings are said to sleep little at night—to hardly sleep at all. What five? They are said to be a man bound up by attachment to a woman, a woman bound up by attachment to a man,757 a being that is a red wild duck, the chief of thieves,758 and a monk who is striving.
“Thereupon [F.215.a] the prince thought, ‘If I go through the king’s gate, there are fierce guards watching over it, and they will cut me in punishment or kill me.759 I will now go by any means along the path where there are no guards.’
“He rose that night, tied the garland of blue utpalas that had been fastened to his head to a banner, and descended where there were no guards. Then the moon came out. When he saw the moon, he chanted a lamentation about his separation from Manoharā thus:
“He then proceeded, remembering the joy he had experienced before. He saw a doe and said to her, too:
“He left there and arrived at a certain other place. Seeing bees playing in the middle of a forest adorned with flowers and fruits, he said to a bee:
“He left that place, too, and when he saw a snake, he said:
“Thereupon he went to another place. When he saw a cuckoo [F.215.b] singing in a certain forest, he said to the cuckoo, too:
“Thus stupefied, he arrived in due course at the ṛṣi’s hermitage. Having politely greeted the ṛṣi, he said:
“Then the ṛṣi said ‘Welcome’ to Prince Sudhana, made the salutation to be made first, giving him a seat and so forth, and said:
“ ‘She gave me this ring and said, “Say to him, ‘The way is difficult and exhausting. Turn back.’ If he cannot turn back, you should tell him the way.” [F.216.a] Then, she said this: “There are three black mountains in the north, another three beyond them, and another three beyond them. And then beyond them, there is the Himalaya, the king of mountains.
“ ‘ “You should obtain these medicines from that place. There is a medicine called sūdayā;762 you should boil it with ghee and drink it. This will free you from thirst and hunger and improve your memory and physical strength. You should also look for a monkey. You should also learn mantras. You should have a bow and arrows, luminous jewels, an antidote to counteract the effects of poison, three iron wedges, and a lute.763
“ ‘ “To the north of the Himalaya, the king of mountains, lies Mount Utkīlaka, and Kūjaka Jalapatha, Khadiraka, Ekadhāraka, Vajraka, Kāmarūpin, Utkīlaka, Airāvataka, Avevāṇa, and Pramokṣa. You have to cross these mountains. Among them, enter Mount Khadiraka through a cave. Ekadhāraka and Utkīlaka are also to be entered through caves, and Vajraka by the king of birds. You should cross the mountains by these means. You should defeat the magical contraptions, which are the one with a goat-like face, the one like a sheep, and the man shaped like a yellow rākṣasa. There is a snake with a great stream of saliva, swimming in a cave. You should destroy it with courage.
“ ‘ “Having crossed the rivers, with composure defeat the five hundred yakṣas on the lookout. Then, the palace of the king of kinnaras is there.” ’
“And so, in order to look for the medicines, mantras, and antidote as instructed, Prince Sudhana bowed low until his forehead touched the ṛṣi’s feet, and then departed. He prepared everything as instructed except a monkey. Then, taking everything with him, he went to the ṛṣi again. The ṛṣi gave him a monkey and said:
“Thereupon Prince Sudhana departed, carrying everything as instructed by Manoharā. In due course, he conquered mountains, rivers, caves, pits, and so forth, with medicines, mantras, and the antidote, and arrived near the city of Druma, the king of kinnaras. The prince saw the prosperous city adorned with a beautiful park full of various flowers and fruits, inhabited by various birds. There were ponds and long square lakes there, where kinnarīs were wandering about. When he saw kinnarīs come there to draw water,765 Prince Sudhana asked them, ‘What are you doing with this much water?’
“They answered, ‘There is a daughter of Druma, the king of kinnaras, who is called Manoharā. Since she was caught by human hands, we are going to wash the human smell off her.’
“ ‘Do you pour water over her from all these jars at once or one by one?’ asked Prince Sudhana.
“ ‘One by one,’ they answered.
“He thought, ‘Here is a good device. I will put this signet ring in a jar.’ He put it in a jar held by a certain kinnarī, without being noticed, [F.217.b] and said to the kinnarī, ‘Bathe Manoharā first with this jar of yours.’
“ ‘There is certainly something important to this,’ she thought.
“When she poured water over Manoharā’s head with that jar first, the signet ring fell on her lap. Manoharā was puzzled by this. She then asked the kinnarī, ‘Has some human come here?’
“ ‘Yes, he has,’ she replied.
“ ‘Go and conceal him in a hidden place.’
“She took him inside the palace and concealed him in a hidden place. Then Manoharā threw herself at her father’s feet and asked, ‘Father, if that Prince Sudhana, who was my husband, comes here, what will you do to him?’
“ ‘He is a human, and I have no use for him,’ he answered. ‘I will tear him asunder and scatter his body in every direction.’
“Manoharā then said to him, ‘Father, how else does a human come here? I myself told him to do so.’
“Then Druma, the king of kinnaras, completely calmed his anger. When he had completely calmed his anger, he said, ‘If the prince comes, I will adorn you with every ornament, surround you with many treasures, requisites, and a thousand kinnarīs, and give you to him.’
“Pleased, delighted, and gladdened, Manoharā then adorned Prince Sudhana with divine ornaments and showed him to Druma, the king of kinnaras. Thus Druma, the king of kinnaras, saw Prince Sudhana, well proportioned, attractive, pleasant to behold, and endowed with a perfect complexion. Upon seeing him, he felt extreme wonder. Then, intending to test the prince, he set out seven golden trees, seven palm trees, seven drums, and seven boars.766
“Prince Sudhana was a bodhisattva, and bodhisattvas are experts in the arts and technical skills. [F.218.a] Also, the gods make efforts to remove obstacles from them. And so the bodhisattva danced, sang, and played musical instruments of various sounds provided by deities, such as a lute, gong, harp, three-stringed lute, clay drum, and so forth.767 Surrounded by thousands of kinnaras, he held a sword just like a blue utpala petal. Beheld by Druma, the king of kinnaras, he went to a golden tree and cut the tree asunder as if it were a plantain, rendering it into pieces as small as sesame seeds. He shot through the seven palm trees, seven drums, and seven boars with an arrow, and stood immovable like Mount Sumeru. Then the gods in the sky and hundreds of thousands of kinnaras let out a great cry of laughter: ‘Hāhā!’ Having seen and heard this, Druma, the king of kinnaras, felt wonder. Then he had Manoharā mingle with a thousand kinnarīs who looked identical to her and said to Prince Sudhana, ‘O Prince, now find Manoharā.’
“Then she immediately took a step. The kinnarīs said, ‘Your Majesty, this Prince Sudhana is possessed of power, effort, and courage and is suitable for Manoharā. Why do you mock him? Give Manoharā to him.’
“Then, as the kinnaras praised the prince, Druma, the king of kinnaras, in accordance with the kinnaras’ wishes, [F.218.b] offered great honor to Prince Sudhana. He adorned Manoharā with divine ornaments and, holding her with his left hand and taking a golden pitcher in his right hand, went to Prince Sudhana and said, ‘O Prince, I give you this Manoharā surrounded by a thousand kinnarīs, as your wife. Although humans are not steadfast, you must not abandon her, no matter what.’
“ ‘Certainly, Father,’ replied Prince Sudhana to Druma, the king of kinnaras. He and Manoharā played, made love, and enjoyed themselves to the accompaniment of musical instruments, without male company, in the residence of the kinnaras.
“Later, he remembered his own country and grieved with sorrow because of the great pain of separation from his parents. He said to Manoharā, ‘I am overwhelmed by the great pain of separation from my parents.’
“Manoharā then explained in detail to her father what had happened. He said, ‘Go with the prince. Since humans are deceitful, though, you must be careful.’
“The prince flew with Manoharā through the air by the power possessed by kinnaras and arrived in due course at the city of Hastināpura. Then the city of Hastināpura was made comfortable by removing stones, pebbles, and gravel, sprinkling sandalwood water, hanging many silk tassels, raising banners and flags, setting sweet-smelling censers out, and scattering flowers. Surrounded by thousands of human kings, the prince with Manoharā then entered the city of Hastināpura. After he was fully rested, [F.219.a] he went to his father, bringing various treasures. He sat down by the king’s seat and explained in detail how he had gone to and come back from the city of kinnaras. Thereupon King Dhana knew that he was possessed of power, effort, and courage and anointed him as king.
“Prince Sudhana thought, ‘It is from a special cause established in the past that I have been united with Manoharā and attained kingship. I will now again give donations and make merit.’ He made limitless offerings in the city of Hastināpura for twelve years.
“Great King, if you think that the one who was that prince called Sudhana at that time, on that occasion, was someone else, you should think otherwise. I was the king called Sudhana at that time, on that occasion, when I performed a bodhisattva’s deeds. I did not attain supreme and complete awakening only because I showed power, effort, and courage for Manoharā and made limitless offerings for twelve years, however; these donations and efforts were only a cause, only a condition, only a preparation for supreme and complete awakening.”
10. Viśvantara769
a. Viśvantara’s Story I770
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once there was a king named Viśvāmitra in a city called Viśvapurī. In accordance with the Dharma, he ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people, where there was no fighting, combat, dispute, strife, . . . .771 [F.219.b]
“One day, he and his consort played, made love, and enjoyed themselves, and thus the consort conceived a child. After eight or nine months, a boy was born. He was well proportioned, attractive, pleasant to behold, gold in complexion, with a head like a parasol, long arms, a broad forehead, eyebrows that meet, a prominent nose…772 He became fully learned in the five arts . . . .773
“Prince Viśvantara was pious, good, and of a virtuous disposition. He benefited himself and others. He was merciful, a great individual who wished for the Dharma, and he was loving to beings. He offered everything, gave everything, gave without attachment, and engaged himself in great donations. Having heard of his huge donations, seekers came from even a hundred yojanas away, and everyone was given something, their wishes satisfied.
“One day, the bodhisattva mounted the most excellent chariot, one glittering with jewels, gold, silver, diamonds, lapis lazuli, emeralds,774 rubies, and sapphires; made with a core of the best sandalwood, covered with the skins of a lion, tiger, and leopard; that ran as fast as the wind; and pulled by four horses sounding small golden and silver bells. He traveled in it from the most excellent city to a park.
“Then certain brahmins who had mastered the Vedas and auxiliary branches of the Vedas saw Viśvantara and greeted him: ‘O kṣatriya prince, victory to you!’ They also said:
“Having been told this, the bodhisattva Viśvantara quickly descended from the chariot. With his heart pleased, delighted, and gladdened, he gave the chariot to the brahmins and said:
“Later, when spring came, he mounted the most excellent elephant, named Rājyavardhana,776 whose color was white like flowers such as jasmine and white water lily, snow, silver, and white clouds; whose body was well supported in its seven parts; whose feet were well supported, and who walked majestically like the elephant Airāvaṇa, was adorned with the best characteristics, and was auspicious to behold. He went to a park in a forest where the trees were budding, and birds such as haṃsas, curlews, peacocks, parrots, hill mynas, cuckoos, and jīvaṃjīvakas were singing,777 followed by his favorite slaves, friends, and servants like the moon surrounded by stars.
“Then, certain brahmins sent by an enemy quickly approached Prince Viśvantara and greeted him: ‘O kṣatriya prince, victory to you!’ They also said:
“Having been told this, the bodhisattva quickly dismounted from that most excellent elephant. With his mind pleased, delighted, and gladdened, he gave the best elephant to them and said: [F.220.b]
“King Viśvāmitra heard it said, ‘Your son Viśvantara gave the most excellent elephant, named Rājyavardhana, to the brahmins sent by our enemies.’ When he had heard this, King Viśvāmitra trembled with intense anger, summoned Prince Viśvantara, and shouted, ‘O Prince, you should not stay in my country. Go away!’778
“Having been abandoned by his father, Prince Viśvantara then thought, ‘Because I have been exerting myself for awakening and have put on the armor of effort in order to accept the whole world as my followers, I gave even that elephant.
“Having made up his mind, the bodhisattva went to his wife, Mādrī, and explained these matters in detail. As soon as she heard them, Mādrī made the gesture of supplication, and then said to the bodhisattva, with her heart fearing separation from her husband, ‘My dear, if so, I too will go to the forest of ascetics. Being apart from you, I would not be able to live even for one moment. Why?
“The bodhisattva said, ‘We will certainly part in the end. That is the nature of the world. Since you have been used to the best food, drink, bedding, and clothing, your body [F.221.a] is very delicate. In the forest of ascetics, you have to lie on grass and leaves, eat roots, flowers, and fruits, walk on the ground full of darbha grass, stones, other kinds of grass, and thorns, rely always upon only one meal a day, and expose yourself to public scrutiny.780 You have to exert yourself to venerate every sudden guest. Even there, I will certainly give as many donations as I can. You should never regret this. Therefore, give it adequate thought now.’
“The bodhisattva said to her, ‘If so, you should remember this promise.’781
“Thereupon the bodhisattva went to his father. He bowed and said:
“Then the king gasped with the pain of being separated from his son and said in a trembling voice, ‘Son, change your thoughts of giving and stay.’
“The bodhisattva replied:
“Then, riding a chariot with his son, daughter, and wife, he departed the most excellent city. A hundred thousand saddened citizens and provincial dwellers followed him.782 Then a man heard their crying, lamenting voices and saw the many people going out the city gate, and he asked another man, ‘My good man, many people are lamenting. What has caused this?’
“He answered, ‘Sir, how do you not know?
“Thereupon the bodhisattva approached in an appropriate manner the citizens who had left the most excellent city and said, ‘Sirs, go home, go home. Even if you stay with loved ones for a very long time, you will certainly end up parting from them. Your relatives’ company is just like a tree under which you break the fatigue from traveling. So you will certainly part from loved ones. Why?
“Then, a brahmin who had traveled for three hundred yojanas783 saw the bodhisattva and approached him. He said, ‘O kṣatriya prince, having heard of your good qualities, I have come here from a country three hundred yojanas784 away. It is therefore appropriate that you give me this most excellent chariot as a reward for my efforts.’
“The bodhisattva said, ‘You should not scold the brahmin. Why?
“And so, greatly pleased, the bodhisattva gave the chariot, along with its horses, to the brahmin and said:
“And so, with his mind greatly pleased, Viśvantara gave that most excellent chariot to the brahmin and went to the forest of ascetics, carrying their son Kṛṣṇa on his shoulder, with Mādrī holding their daughter Jālinī in her arms.785 They arrived in due course at the forest of ascetics.786 Thereupon Viśvantara lived in the forest of ascetics, keeping vows that pleased his heart.
“Later, when Mādrī had gone from the forest of ascetics to collect roots and fruits, a certain brahmin787 came to Viśvantara and said, ‘O kṣatriya prince, victory to you!
“Having been told this, the bodhisattva Viśvantara pondered for a while about giving away his beloved children. Then the brahmin said to the bodhisattva Viśvantara, ‘O kṣatriya prince, I am asking you this because I have heard that you give away everything. What do you have to consider about this?
“Having been spoken to like this, the bodhisattva Viśvantara said to the brahmin, ‘O great brahmin,
“ ‘Great brahmin, however,
“Then the brahmin said to Viśvantara, ‘O kṣatriya prince, it is not appropriate for you, who were born to a lineage of great kings; whose good qualities are renowned all over this world; who loves all beings with compassion; who is unstoppable just like a rutting elephant in practicing generosity, veneration, and honor; who venerates śramaṇas, brahmins, and guests; who accepts those who are poor, destitute, helpless, and hungry; who fulfills everyone’s wishes; and who is beneficial to see, to make my coming in vain, my effort of traveling unfruitful, my seeing you not beneficial, and my wish and desire for which I have been struggling for a long time unfruitful. If my chariot of mind (manoratha, “wish”), whose horses are thoughts, is struck by your words of refusal, it will quickly return.790 Therefore, it is appropriate for you to satisfy my wish and give them. Why?
“When he had heard these words of the brahmin, the bodhisattva Viśvantara was overcome by attachment to his children and worried:
“Then the bodhisattva Viśvantara decided definitely to give his two beloved children away and declared:
“He said further:
“As soon as he gave the young children, the earth quaked in six ways. The ascetics living in the forest were surprised at the quaking of the earth and asked each other:
“There was an old ascetic there from the Vasiṣṭha family who was learned in omens. He informed the ṛṣis about this matter: ‘Certainly, Viśvantara has relinquished his two children who lived in the forest of ascetics, the little ones who ate fruits and drank water, who were pleasant and agreeable to the eyes, in order to save beings overwhelmed by suffering. For this reason, the earth quaked.’792
“Then the two children knew that their father intended from his heart to give them away, and, crying piteously, they made the gesture of supplication, threw themselves at Viśvantara’s feet, [F.223.b] and said:
“Contorting his face with the pain that seized his heart and shedding tears, the bodhisattva embraced the two children and said, ‘Children,
“Then, knowing that their father intended from his heart to give them away, the children paid homage at their father’s feet, made the gesture of supplication, and slowly said in piteous voices with humble words:
“ ‘Again, Father,
“After they had thus spoken, they saluted their father, circumambulated him three times, and left the hermitage with tearful eyes, still desiring to speak to the respectable one, looking back again and again.
“Then, losing his composure because of his young children’s very piteous words, the bodhisattva made a vow for awakening in his mind and entered the hut in the forest of ascetics. As soon as the young children left, the worlds of the great billionfold universe quaked in six ways. Thousands of gods [F.224.a] emitted cries and laughter in the air, and said:
“At that time Mādrī was coming back to the hermitage, bringing roots and fruits. She hurried to the hermitage because of the quaking of the earth. A deity thought, ‘Mādrī is coming to deter the bodhisattva from the perfection of giving in which he has made efforts to liberate all beings,’793 and so the deity assumed the form of a lioness and stood blocking the way. Mādrī said to the wife of the king of beasts:
“ ‘Again,
“Having been spoken to in this way, the deity assuming the form of a lioness left the road in a certain direction. Thereupon, seeing inauspicious signs, Mādrī paused to think: ‘As I hear voices sobbing in the air, and the lamenting voices of the gods living in the forest, too, something unfortunate has certainly happened in the hermitage.’ She then said aloud:
“Thinking of a hundred thousand such unfortunate things, she hurried to the hermitage. [F.224.b] When she entered the hermitage, upset, she searched for the two children but did not see them. Perplexed, with her mind quivering, she thought at each place in the hermitage, ‘In this place, my son Kṛṣṇa with his sister always played with fawns. These are the houses the two of them made from dust. These are the toys of those two. But I do not see them. Perhaps they have entered a grass hut that I do not see795 and are sleeping.’ Thus worrying and desiring to see her children, she put the roots and fruits to one side, threw herself at her husband’s feet, and cried out with tearful eyes, ‘My dear, where are the two, our son and daughter?’
“Viśvantara said to her:
“When she was told this, Mādrī fell to the ground like a doe shot with a poisoned arrow, writhed like a fish out of water, cried in a piteous voice like a crane796 that had lost its chicks, lowed in various ways like a cow whose calves have died, and said:
“Mādrī saw trees that those young children had planted and grown, which had abundant leaves, and in her anguish embraced them, and said:
“Then she saw the fawns that had played with the two young children sitting in the hermitage and became pained. She slowly said in a piteous voice:
“Then, when she followed the way along which those children had gone, she saw that the two young children’s footprints were not straight but twisted and turned here and there. Pressed by acute pain again, she said:
“Upon seeing her thus pouring out lamentations, the bodhisattva reasoned with her with words concerning impermanence in a variety of ways and said:
“ ‘Again,
“Then Śakra, Lord of the Gods, knew that the bodhisattva and Mādrī were making efforts that were marvelous and very difficult to make. Surrounded by the Thirty-Three Gods, he approached the hermitage through the sky, illuminated the forest with a vast splendor of light, and said to the bodhisattva while hovering in the air:
“Having encouraged the bodhisattva in this way, Śakra, Lord of the Gods, thought, ‘If he winds up alone, separated from the one attending him, he will become distressed. So I will now ask him for Mādrī.’
“Then he assumed the form of a brahmin, went to the bodhisattva, and said to him:
“The bodhisattva Viśvantara observed Mādrī with a compassionate mind. Mādrī then said to the bodhisattva:
“After saying this, being pleased, delighted, and gladdened, he thought:
“Thereupon Mādrī entered into the brahmin’s possession. Overwhelmed by the pain of separation from her husband, son, and daughter, she said, her voice interrupted by gasping:
“Then Śakra, Lord of the Gods, extinguished his form as a brahmin, took his own form, and said to Mādrī:803
“Having had this asked of him, the great Indra entered the hermitage, held Mādrī with his left hand, went to the bodhisattva, and said to him:
“Thereupon Śakra, Lord of the Gods, drove that brahmin who had taken away the son and daughter insane so that he went to that very city, thinking that it was some other city, and offered to sell the young children. The ministers saw this and said to the king, ‘Your Majesty,
“When he heard this, the king became upset and said, ‘Quickly, show me the two children.’
“The ministers gave a cry, and the citizens hurried to the king.805 Then a minister took the children to the king.
“Thereupon the king said to the ministers:
“Then Śakra, Lord of the Gods, bowed to the bodhisattva and departed for his residence. Sometime after, King Viśvāmitra died. Brahmins, ministers, citizens, and provincial dwellers went to the hermitage together, requested the bodhisattva to return to his own city, and enthroned him. Thereafter Viśvantara as a king was called Sarvaṃdada, ‘Giver of Everything.’ After having given various donations to śramaṇas, brahmins, the poor, the destitute, friends, kinsmen, relatives, and laborers, he spoke these verses:
“Great King, if you think that the one who was King Viśvantara, who gave various donations to śramaṇas, brahmins, the poor, the destitute, friends, kinsmen, relatives, and laborers, and thereby made merit, at that time, on that occasion, was someone else, you should think otherwise. I was that king named Viśvantara at that time, on that occasion, and there I gave various donations to śramaṇas, brahmins, the poor, the destitute, friends, kinsmen, relatives, and laborers, and thereby made merit.
b. Viśvantara’s Story II808
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once there was a king named Viśvāmitra in a city called Viśvapurī. Just as he loved his only son, he ruled in accordance with the Dharma over his country, which was rich, prosperous, peaceful, abundant in food, and full of many people, where there was no fighting, combat, dispute, strife, robbers, or illness, and which was abundant in rice, sugarcane, and cattle.
“He took a wife from a family of equal rank, and he and she played, made love, and enjoyed themselves. Thus, a son was born who was well proportioned, attractive, pleasant to behold, gold in complexion, [F.228.a] with a head like a parasol, long arms, and a broad forehead. His kinsmen met together and said, ‘What name shall we give the boy?’ Then they said, ‘Sirs, since this prince is the son of King Viśvāmitra, let us name him Prince Viśvantara.’ And so they named the prince Viśvantara. He was entrusted to eight nurses . . . . He became fully learned in the five arts . . . .
“Since he gave everything that was begged for to those who begged, he was known as Sarvaṃdada, ‘Giver of Everything.’
“There was a daughter of a neighboring minor king called Mādrī. She was asked for and taken to him as a bride together with a vast amount of treasure. He and she played, made love, and enjoyed themselves. Later, a son was born, and he was named Kṛṣṇa. Again they played, made love, and enjoyed themselves. Thus, a daughter was born, and she was named Jālinī.
“King Viśvāmitra had a most excellent elephant, called Auspicious, and neighboring minor kings were jealous of him for its power. He said to Viśvantara, ‘Son, it is all because of this most excellent elephant that the neighboring minor kings envy us. Even if you give everything else, keep the most excellent elephant Auspicious.’
“The neighboring minor kings asked each other, ‘Through whose power are we all defeated by this King Viśvāmitra?’
“One of them said, ‘King Viśvāmitra has the best elephant, called Auspicious. Through its power we are all defeated by him.’
“The rest wondered, [F.228.b] ‘Is there any good means whereby we could acquire this most excellent elephant?’
“ ‘Your Majesties,’ said the ministers, ‘the son of King Viśvāmitra, named Viśvantara, gives and bestows everything, without exception. Because he gives everything that is begged for, he is known as Sarvaṃdada. So, if you send some brahmins and they beg him, you will obtain the elephant.’
“They summoned some brahmins and ordered them, ‘O brahmins, go and beg someone called Viśvantara for the most excellent elephant in Viśvapurī.’
“They were then dispatched and proceeded to Viśvapurī.
“Prince Viśvantara mounted the most excellent elephant, whose color was white like the flowers of jasmine and white water lily, snow, silver, and white clouds, who was possessed of six kinds of greatness, whose body was well supported in its seven parts, whose feet were well supported, and who walked majestically like the elephant Airāvaṇa, was adorned with the best characteristics, and was auspicious to behold. He left the city and went to a park, followed by his favorite slaves, friends, and servants like the moon surrounded by stars.
“Those messengers went to see Prince Viśvantara and first greeted him: ‘O kṣatriya prince, victory to you!’ Then they said:
“Having been spoken to this way, the bodhisattva dismounted from the most excellent elephant. With his mind pleased, delighted, and gladdened, he showed the most excellent elephant to the brahmins and said:
“ ‘The ministers [F.229.a] reported to King Viśvāmitra, ‘Your Majesty, your son Viśvantara gave the most excellent elephant named Auspicious to those sent by our enemies.’
“When he was told this, the king trembled with intense anger and ordered them, ‘Sirs, bring Viśvantara today.’
“They brought him, and King Viśvāmitra said to Viśvantara, ‘Son, did I not once instruct you, “The only thing the neighboring minor kings are jealous of us for is this most excellent elephant’s power. So, even if you give away everything else, keep this most excellent elephant”? Why did you give away the most excellent elephant?’
“ ‘Father,’ he replied, ‘how could I refuse when I was begged?’
“ ‘Why do you give everything begged for?’
“He answered with a verse:
“ ‘Father, if I cannot give donations or make merit, I will dwell in the forest of ascetics.’
“ ‘Son, you should do so.’
“The bodhisattva went to Mādrī and said, ‘Mādrī, I am going to live in the forest of ascetics; you should live carefully at home.’
“ ‘I will live with my master in the forest of ascetics too,’ she replied.
“ ‘Mādrī, since bodhisattvas are pleased with giving, if someone begs for you, I will give you away.’
“ ‘My dear, if you have to give me away, please do so.’
“ ‘Remember what you promised,’ cautioned the bodhisattva.
“Thereupon the bodhisattva went to his father, bowed to him, and said:
“Then the king, distracted by the separation from his son and choking with tears, said, ‘Son, withdraw your determination to give donations and go to the forest of ascetics.’
“The bodhisattva replied:
“The bodhisattva then departed, mounting the most excellent chariot with his son, daughter, and wife, and went to the forest of ascetics.
“Then certain brahmins who had mastered the Vedas and the auxiliary branches of the Vedas met Viśvantara and said, ‘O kṣatriya prince, victory to you!
“Having been thus requested, the bodhisattva dismounted from that most excellent chariot. With his heart pleased, delighted, and gladdened, he showed the most excellent chariot to the brahmins and said:
“Thereupon the bodhisattva mounted a horse and proceeded with Mādrī. Then certain brahmins who had mastered the Vedas and the auxiliary branches of the Vedas met Viśvantara and said, ‘O kṣatriya prince, victory to you!
“Having this said to him, the bodhisattva dismounted from the horse. With his heart pleased, delighted, and gladdened, he showed the horse to these brahmins and said:
“Thereupon the bodhisattva went on foot, leading Kṛṣṇa, with Mādrī leading Jālinī. The bodhisattva went to a valley on Mount Kailāsa that was abundant in flowers, fruits, and water. The bodhisattva practiced dhyāna. Mādrī served him with fruits.
“There lived a brahmin in a certain hamlet. He took a wife from a family of equal rank, and he and his wife played, made love, and enjoyed themselves. Thus, a son who had eighteen inauspicious marks was born. He uttered the cry ‘Jujjuka!’ whereupon he was named Jujjuka.809 There lived in another hamlet a brahmin who knew the four Vedas. He took a wife from a family of equal rank, and he and his wife played, made love, and enjoyed themselves. Thus, a daughter was born, who was well proportioned, attractive, and pleasant to behold. When she had been raised and had grown up, the brahmin made a vow: ‘I will not give this daughter of mine to anyone for his looks, family, work, or wealth. But if someone learns the four Vedas from me, I shall give her to him.’
“Then Jujjuka went to the brahmin, seeking mantras, looking for mantras. Upon his arrival, he said, ‘I make a request of you, paying homage at the master’s feet.’
“ ‘For the sake of what?’
“ ‘In order to learn the Vedas.’
“ ‘You should do so.’
“He began to learn the Vedas from him. Possessed of a brilliant nature, he soon mastered the four Vedas. The brahmin thought, ‘I have made a vow: “I will not give this daughter of mine to anyone for his family . . . .” This young brahmin [F.230.b] has mastered the four Vedas from me, but he has eighteen inauspicious marks. It would be good if he did not want my daughter.’ He said to Jujjuka, ‘Young brahmin, I have made a vow: “I will not give my daughter to anyone for his looks, family, work, or wealth. But if someone learns the four Vedas from me, I will give her to him.” Since you have mastered the four Vedas from me, I will give you this daughter as your wife.’
“ ‘May all be well with you!’ he replied. ‘I will accept her.’
“The brahmin gave her to him as a bride together with a vast amount of treasure and said, ‘Young brahmin, return to your home, taking your wife with you.’
“Taking his wife with him, he went to his home. She said to him, ‘My dear, I am so delicate810 that I cannot do housework. Please give me a servant.’
“ ‘O good lady,’ he asked her, ‘where would I find a servant?’
“ ‘My dear,’ she replied, ‘there is a king called Viśvāmitra in Viśvapurī. His son, called Viśvantara, gives everything that is begged for. Beg him for a servant for me.’
“ ‘O good lady, if that is the case, let us go together.’
“Thereupon Jujjuka went to Viśvapurī and asked, ‘Where is Prince Viśvantara?’
“ ‘He lives in the forest of ascetics,’ [B47] they answered.
“Then Jujjuka went to the forest of ascetics with his wife. At that time Mādrī went to collect flowers and fruits. Then the brahmin Jujjuka, after Mādrī had gone to collect flowers and fruits, approached Viśvantara and said:
“ ‘Why would I have any servants?’ asked the prince.
“Having this asked of him, the bodhisattva pondered for a while about giving away his beloved children. Then the brahmin said to Viśvantara, ‘O kṣatriya prince, since I have heard that you give everything, I am begging you. What do you have to consider about this?
“Having been spoken to like this, the bodhisattva said to the brahmin:
“ ‘Great brahmin, however,
“Then the brahmin said to the bodhisattva, ‘O kṣatriya prince, it is not appropriate for you, who were born to a lineage of great kings; whose good qualities are renowned all over this world; who loves all beings with compassion; who is just like a rutting elephant in your donations, veneration, and paying honor; who venerates śramaṇas, brahmins, guests, and respectable people; who accepts those who are poor, helpless, [F.231.b] and destitute; who fulfills everyone’s wishes; and who is beneficial to see, to make my coming in vain, my effort of traveling unfruitful, my seeing you not beneficial, my wish and desire for which I have been struggling for a long time unfruitful. If my chariot of mind (manoratha, “wish”), whose horses are thoughts, is struck by your words of refusal, it will quickly return. Therefore, it is appropriate for you to satisfy my wish and give them.’
“ ‘O brahmin,’ said the bodhisattva, ‘if so, I will give them.’
“As soon as he gave the young children, the worlds of the great billionfold universe quaked in six ways.811 Thereupon Śakra, Lord of the Gods, thought, ‘Mādrī is coming to deter the bodhisattva from giving donations.’ He assumed the form of a lioness and stood blocking the way. Then Mādrī said:
“Having been told this, the queen of beasts left the road in a certain direction. Thereupon Mādrī went to the hermitage. She did not see Kṛṣṇa and Jālinī anywhere. She went to the bodhisattva and asked, ‘My dear, where are the young children?’
“The bodhisattva replied:
“She fainted and fell to the ground. After he poured much water on her, she came to [F.232.a] and said, ‘My dear, the young children grew up in the forest of ascetics and had a happy nature. Why did you abandon them?’813
“Then the bodhisattva stripped the upper garment off his body and said to Mādrī, ‘Why do you think that I have no love for the two of them? Look at all my pores, which are rent and shedding blood.’
“Śakra, Lord of the Gods, thought, ‘Since the bodhisattvas of the fortunate eon are pleased with giving, if someone asks for Mādrī and the bodhisattva gives her to him, there will be no one to attend him.’ He assumed the form of a young brahmin, stood in front of the bodhisattva, and said, ‘Friend, give me an attendant.’
“ ‘Where would I have an attendant?’ asked the bodhisattva.
“The bodhisattva then observed Mādrī’s face. Mādrī knew the bodhisattva’s thoughts and said, ‘My dear, if you are going to give me away, please do so.’
“The bodhisattva said, ‘Brahmin, I will give her to you.’
“Then Śakra, Lord of the Gods, dissolved his form as a young brahmin, assumed his own form, and said, ‘O ṛṣi, I entrust you with this Mādrī. You should never give her to anyone.’
“Mādrī bowed low until her forehead touched Śakra’s feet and requested him, ‘O Kauśika, please ensure by any means that our two young children do not fall into servitude.’
“ ‘I will do so,’ Śakra, Lord of the Gods, assured her, and he then disappeared. Thereupon Śakra, Lord of the Gods, drove that brahmin who had taken away the young children insane so that he tried to sell them in Viśvapurī. The king’s men saw the two of them and then went to the king and said, ‘The children Kṛṣṇa and Jālinī are being sold by a brahmin at the market.’ [F.232.b]
“He ordered them, ‘Sirs, go and bring them.’ The two were brought, and the king weighed them and redeemed them for their weight in gold. The king said to his ministers, ‘Sirs, is there anything else he who has even given away his son and daughter could not give away? Summon the prince. I will enthrone him.’
“The ministers summoned him from the forest of ascetics. After he was enthroned, he built offering halls at the four city gates, gave donations, and made merit for many years—hundreds of years, thousands of years, hundreds of thousands of years. Having seen the perfection of his offerings, he spoke these verses:
“Great King, if you think that the one who was the king named Viśvantara, who gave away his children and wife, at that time, on that occasion, was someone else, you should think otherwise. I was that king named Viśvantara at that time, on that occasion, and I gave away my children and wife.
“Great King, if you think that I attained supreme and complete awakening by my giving away my children and wife, you should think otherwise; this donation was only a cause, only a condition, only a preparation for supreme and complete awakening.”
11. Saṃdhāna814
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. [F.233.a] Listen to that story.
“ Great King, once in a city called Vārāṇasī a king named Brahmadatta was ruling over the country, which was rich, prosperous, … in accordance with the Dharma.
“One day astrologers predicted that it would not rain for twelve years in Vārāṇasī. King Brahmadatta then announced with the ringing of bells in his country: ‘Listen, people living in my country! Astrologers have predicted that it will not rain for twelve years. Whoever among you has food and drink to last twelve years should stay. Others should go to countries where there is food and drink, and come back when there is again an abundant harvest.’
“At that time, there was a householder named Saṃdhāna living in the city of Vārāṇasī, who was very rich and had great wealth and many possessions, with holdings both vast and extensive. He possessed wealth like that of Vaiśravaṇa, rivaling that of Vaiśravaṇa. He called the storehouse keeper and asked, ‘My good man, is there enough food for me and my attendants to survive for twelve years?’
“ ‘Yes, there is, Master,’ answered the storehouse keeper.
“Thus, the householder Saṃdhāna stayed with his attendants. Other people went to countries where there was food and drink.
“When the buddhas do not appear, there appear self-awakened ones as the only fields of merit in the world, who are compassionate toward inferior, wretched people and content with places to sit on the outskirts of towns. At that time there lived five hundred self-awakened ones in one place in Vārāṇasī. In another place, there were five hundred self-awakened ones, too. Then early one morning, the first five hundred self-awakened ones dressed, took their bowls and their robes, and went to the householder Saṃdhāna. When they arrived, they asked the householder Saṃdhāna, ‘Householder, [F.233.b] can you give almsfood to five hundred mendicants for twelve years?’
“ ‘Noble ones,’ he replied, ‘I will now ask the storehouse keeper.’
“He called the storehouse keeper and asked him, ‘My good man, is there enough food for me, my attendants, and these five hundred mendicants to survive for twelve years?’
“ ‘Yes, there is, Master,’ answered the storehouse keeper.
“He then made a promise to feed the five hundred self-awakened ones.815
“Later, in the afternoon, the other five hundred self-awakened ones came and asked the householder Saṃdhāna, ‘Householder, can you give almsfood to five hundred mendicants for twelve years?’
“ ‘Noble ones,’ he replied, ‘I have already promised it to you. Are you asking for it again?’
“ ‘Householder, they are one group, and we are another,’ they answered.
“ ‘Noble ones, if that is so,’ he said, ‘I will now ask the storehouse keeper.’
“He called the storehouse keeper and asked him, ‘My good man, is there enough food for me, my attendants, and a thousand mendicants to survive for twelve years?’
“ ‘Yes, there is, Master,’ answered the storehouse keeper.
“The householder Saṃdhāna then made a promise to those five hundred self-awakened ones and asked, ‘When is your mealtime?’
“ ‘It is before noon.’ they replied.
“Thereupon the householder Saṃdhāna had an offering hall built and appointed managers of the offerings and also persons to announce the mealtimes.816 He had almsfood offered to the thousand self-awakened ones every day.
“The famine continued and never ceased. At a certain point, the householder asked the self-awakened ones, ‘Noble ones, will it rain?’
“ ‘It will rain.’
“ ‘Should I sow seeds?’
“ ‘Yes, sow them.’
“And so they did sow seeds. The knowledge of Śakra, Lord of the Gods, works downward, so he thought, ‘In the world, the best of all those worthy of veneration are self-awakened ones, [F.234.a] and the best of all donors is the householder Saṃdhāna. So I will help them.’
“Then Śakra, Lord of the Gods, caused a greatly powerful rain, and the seeds sprang up as gourds. Then the people asked the self-awakened ones, ‘Noble ones, our seeds that have grown sprang up as gourds. What should we do about them?’
“ ‘Do not cut them but grow them,’ they answered.
“When they grew the gourds, each plant blossomed, producing a fruit as large as a pot. They explained this in detail to the self-awakened ones. They were then told, ‘You should not cut them. They will burst by themselves after having matured.’
“Later, they did burst after having matured. Each of them was full of the same kind of seeds as each person had sowed. When the famine had thereby ceased and there was an abundant harvest, people and other beings who had left for fear of the famine and were living in various other provinces came back to Vārāṇasī. Also, when the famine had ceased and there was an abundant harvest, the householder Saṃdhāna satisfied the thousand self-awakened ones with a pure and fine meal with tasty vegetables and spoke these verses:
“Great King, if you think that the one who was that householder named Saṃdhāna at that time, on that occasion, who provided almsfood for a thousand self-awakened ones when there was a famine for twelve years, [F.234.b] and whom Śakra, Lord of the Gods, helped, was someone else, you should think otherwise. I was the householder Saṃdhāna at that time, on that occasion. I provided almsfood for a thousand self-awakened ones when there was a famine for twelve years, and Śakra, Lord of the Gods, helped me.
“Great King, if you think that I attained supreme and complete awakening by these donations or distributions of donations, you should think otherwise; these donations of mine were only a cause, only a condition, only a preparation for supreme and complete awakening.”
G. Former Life Stories II817
Summary of Contents:
1. Bālāha819
“Great King, again, seeking supreme and complete awakening, I helped beings. Listen to that story.820
“Great King, once many merchants from the continent of Jambu, jewel seekers, arranged a ship. Wanting to take to the great ocean, they thought thus:821 ‘Sirs, since, once we take to the great ocean, it is not clear if we will be able to help each other, each of us jewel seekers should now take a life buoy, which will be necessary in case of danger, and take to the great ocean.’
“And so, each of the jewel seekers did take his own life buoy, which would be necessary in case of danger—some took a shield made from the silk-cotton tree, some a wadded bag, some stringed gourds, and some a bag made of goat skin—and they then took to the great ocean. When they arrived in the middle of the great ocean, the ship was broken up by a makara. After the ship had been broken up, each of them rode his own life buoy and was carried by the current. [F.235.a] Wind caused by the maturation of their karma arose from the north and brought them to a shore in the south. There were women there who were well proportioned, attractive, and pleasant to behold.822 They said, ‘Come, masters. Come, sirs. Be masters to us who have no masters, husbands to us who have no husbands, homes to us who have no homes, islands to us who have no islands, protectors to us who have no protectors, refuges to us who have no refuges, support to us who have no support. These are your houses for food, houses for drink, houses for clothes, houses for bedding, parks for pleasure, forests for pleasure, ponds for pleasure, and many treasures from the continent of Jambu: jewels, pearls, lapis lazuli, conch shells, glass, coral, silver, gold, agate, amber, rubies, and dextral shells. You should come. Play, make love, and enjoy yourselves with us. But none of you should go to the southern road, even if he becomes mad.’
“They and the women played, made love, and enjoyed themselves. Thus, sons and daughters were born.
“Thereupon a certain merchant of a wise nature823 thought, ‘Why do those women especially guard the southern road? I will now make sure that the woman with whom I sleep has fallen asleep, get down from the bed carefully and slowly, and go to the southern road.’
“Having thus decided, [F.235.b] he made sure that the woman with whom he slept had fallen asleep, got down from the bed carefully and slowly, and went to the southern road, carrying a sharp sword under his arm.
“He heard the lamenting voices of many people there: ‘Alas, mother! Alas, father! Alas, sister! Alas, brother! Alas, the beautiful continent of Jambu! Have they abandoned us while the continent of Jambu is said to remain happy?’ Having heard this, he was frightened, upset, and dumbfounded. Then, after being frightened, upset, and dumbfounded, the merchant took heart and went along the southern road. He saw there a big, towering, vast iron castle. He walked around the castle, and although he had done so, thinking, ‘By all means, I must find some entrance,’ he did not find even an entrance through which a cat or a snake could slip in. He did see there was a big, tall tree called śirīṣa there. Then the wise-natured merchant carefully climbed the śirīṣa tree and called out to the many people, ‘Sirs, why are you lamenting “Alas, mother! Alas, father! Alas, sister! Alas, brother! Alas, the beautiful continent of Jambu! Have they abandoned us while the continent of Jambu is said to remain happy?” ’
“ ‘Good sir,’ they answered, ‘we are many merchants, jewel seekers, from the continent of Jambu. We arranged a ship and, wanting to take to the great ocean, we thought, “Sirs, since, once we take to the great ocean, it is not clear if we will be able to help each other, each of us jewel seekers should now take a life buoy, which will be necessary in case of danger, and take to the great ocean.”
“ ‘Thus, each of the jewel seekers did take his own life buoy, which would be necessary in case of danger—some [F.236.a] took a shield made from the silk-cotton tree, some a wadded bag, some stringed gourds, and some a bag made of goat skin—and we took to the great ocean. When we arrived in the middle of the great ocean, the ship was broken up by a makara. After the ship was broken up, each of us rode his own life buoy and was carried by the current. Wind caused by the maturation of our karma arose from the north and brought us to a shore in the south. There were women there who were well proportioned, attractive, and pleasant to behold. They said, “Come, masters. Come, sirs. Be masters to us who have no masters, husbands to us who have no husbands, homes to us who have no homes, islands to us who have no islands, protectors to us who have no protectors, refuges to us who have no refuges, support to us who have no support. These are your houses for food, houses for drink, houses for clothes, houses for bedding, parks for pleasure, forests for pleasure, ponds for pleasure, and many treasures from the continent of Jambu, namely, jewels, pearls, lapis lazuli, conch shells, glass, coral, silver, gold, agate, amber, rubies, and dextral shells. You should come. Play, make love, and enjoy yourselves with us. But none of you should go to the southern road, even if he becomes mad.”
“ ‘We and the women played, made love, and enjoyed ourselves. [F.236.b] Thus, sons and daughters were born.
“ ‘We and the women played, made love, and enjoyed ourselves until they heard of a ship of other merchants from the continent of Jambu. When they heard that another group of many merchants from the continent of Jambu had arrived in the middle of the ocean and their ship had been broken up by a makara, they came to us and ate some of us. When they eat a man, they leave nothing, eating even the hair, body hair, nails, and teeth. When they eat, if a drop of blood is spilled on the ground, they even dig that out with their fingers and put it into their mouths with the soil. The rest of us were confined in this iron castle. O good sir, these women are not human. They are rākṣasīs. So, protect yourself from them.’
“Having been told this, the wise-natured merchant asked these many people, ‘Is there any good means whereby you and we can safely and securely return to the continent of Jambu?’
“ ‘Good sir,’ they answered, ‘first, there is no means for us whereby we can safely and securely return to the continent of Jambu. Why? If we think, “Oh, let’s climb over this iron castle and escape,” the castle becomes two or three times taller. If we think, “Oh, let’s break the side of this iron castle and escape,” the castle becomes two or three times thicker. Thus, there is no means for us whereby we can safely and securely [F.237.a] return to the continent of Jambu. However, there is a means whereby you can return to the continent of Jambu again. We here have heard gods flying through the air utter these words: “Alas, merchants from the continent of Jambu! On the day of poṣadha that is the fifteenth of the month, on the northern secret path, Bālāha, the king of horses, eats rice that does not need plowing or sowing and becomes comfortable, free from illness, and strong. His faculties having become perfect, he raises his head and speaks an inspired utterance: ‘Is there anyone going to the farther shore? Whom shall I lead to the farther shore? Whom shall I take to the continent of Jambu safely and securely?’ It would be foolish not to go.” You should go to the horse and say, “We are going to the farther shore. We are going to the farther shore. Please lead us to the farther shore and take us to the continent of Jambu safely and securely.” ’
“Then, having well grasped and understood what the many people had said, the wise-natured merchant descended from the śirīṣa tree slowly and carefully. He went back along that southern road, confirmed that the woman with whom he slept was asleep in bed, and lay down slowly and carefully. Then, after the night had passed, the wise-natured merchant rose in the morning and went to the many merchants from the continent of Jambu. When he arrived, he said to the many merchants from the continent of Jambu, ‘Sirs, come to the beautiful park immediately. I have something to talk about with you in confidence. Therefore, you should not tell anyone, nor should you bring your sons or daughters. Sirs, please do as I say.’
“The many merchants from the continent of Jambu heard this, and thereupon they went to the beautiful park. [F.237.b] Then the wise-natured merchant told the many merchants from the continent of Jambu everything about the conversation he had had with those many people and said, ‘These women are not humans, but rākṣasīs. Thus, sirs, protect yourselves from them.’
“Then, just as they had been told, on the day of poṣadha that is the fifteenth of the month, the many merchants from the continent of Jambu went to the northern secret path where Bālāha, the king of horses, ate rice that does not need plowing or sowing and became comfortable, free from illness, and strong. His faculties having become perfect, he raised his head and spoke an inspired utterance: ‘Is there anyone going to the farther shore? Whom shall I lead to the farther shore? Whom shall I take to the continent of Jambu safely and securely?’ When a certain merchant from a family of stablemen saw Bālāha, the king of horses, from a distance, he said to the many merchants from the continent of Jambu, ‘Sirs, over there is Bālāha, the king of horses. Let us go there and say, “We are going to the farther shore. We are going to the farther shore. Please lead us to the farther shore and take us to the continent of Jambu safely and securely.” ’
“Then the wise-natured merchant said to the many merchants from the continent of Jambu, ‘Sirs, as far as I understood from what those many people said, it is not the time for us to go to Bālāha, the king of horses, and say, “We are going to the farther shore. We are going to the farther shore. Please lead us to the farther shore and take us to the continent Jambu safely and securely.” When Bālāha, the king of horses, has eaten rice that does not need plowing or sowing . . . . [F.238.a] “Whom shall I take to the continent Jambu safely and securely,” it is the time for us to go to Bālāha, the king of horses, and thus say, “We are going to the farther shore. We are going to the farther shore. Please lead us to the farther shore and take us to the continent Jambu safely and securely.” ’
“Thereupon Bālāha, the king of horses, ate rice that does not need plowing or sowing . . . . ‘Whom shall I take to the continent of Jambu safely and securely?’ Then the many merchants from the continent of Jambu draped their upper robes over one shoulder, fell on their right knees, made the gesture of supplication to Bālāha, the king of horses, and said to him, ‘We are going to the farther shore. We are going to the farther shore. Please lead us to the farther shore and take us to the continent of Jambu safely and securely.’
“Then Bālāha, the king of horses, taught and instructed well the many merchants from the continent of Jambu, ‘Sirs, those women will come, looking very well proportioned, very attractive, and very pleasant to behold, bringing their sons and daughters, and say, “Come, masters. Come, sirs. . . . Play, make love, and enjoy yourselves with us. But if someone has told you something, and you do not want us, take your own children with you.” If some of you there conceive thoughts of “my wife,” “son,” “daughter”; “my house for food,” “house for drink,” “house for clothes,” [F.238.b] “house for bedding”; or “park for pleasure, pond for pleasure, and many treasures from the continent of Jambu: jewels, pearls, lapis lazuli, … , and dextral shells,” you will fall down just as ripe fruits separate from the stalk even if you are on my neck or back, and those women will come and eat you. When they eat a man, if a drop of blood is spilled on the ground, they even dig that out with their fingers and put it into their mouths with the soil. If some of you do not think of “my wife,” “son,” “daughter” … or “dextral shells,” you will never fall even if you are holding only one ten-millionth of my mane. You will arrive at the continent of Jambu safely and securely.’
“Then, having taught and instructed well the many merchants from the continent of Jambu, Bālāha, the king of horses, lowered his back. Some of the many merchants from the continent of Jambu held on to the torso of Bālāha, the king of horses, some the back, some the neck, and some the tail. Bālāha, the king of horses, then gradually increased his physical power, strength, and effort and flew up from there into the sky.
“Then the women, who were very well proportioned, very attractive, and very pleasant to behold, came, bringing their sons and daughters, and said, ‘Come, masters. Come, sirs. . . . Play, make love, and enjoy yourselves with us. But it seems someone has told you something. If you do not want us, take your own children with you.’ [F.239.a] There those who conceived the thought of ‘my wife,’ ‘son,’ ‘daughter,’ or ‘my house for food … , and dextral shells’ fell down, just as ripe fruits separate from the stalk, while they were on the neck or back of Bālāha, the king of horses. Those women rushed at them, and when they arrived, they ate them. When they ate the men, they left nothing, eating even the hair … they even dug that out and put it into their mouths with the soil. Those who did not think of ‘my wife,’ ‘son,’ ‘daughter,’ … , or ‘dextral shells’ arrived at the continent of Jambu safely and securely while they were holding on to the tip of the mane of Bālāha, the king of horses.
“Great King, thus, if one thinks, ‘I am the eyes. The eyes are mine. I am the ears, nose, tongue, body, and mind. The mind is mine. I am form. Form is mine. I am sound, smell, taste, tangible object, and mental object. Mental object is mine. I am the element of earth. The element of earth is mine. I am the element of water, the element of fire, the element of wind, the element of space, and the element of consciousness. The element of consciousness is mine. I am the aggregate of form. The aggregate of form is mine. I am the aggregate of feeling, perception, formations, and consciousness. The aggregate of consciousness is mine,’ they will experience pain, just like the merchants among the rākṣasīs.
“Great King, [F.239.b] if one does not think, ‘I am the eyes. The eyes are mine . . . . The aggregate of consciousness is mine,’ they will attain happiness, just as the merchants did through Bālāha.
“Great King, what do you think? If you think that the one who was Bālāha, the king of horses, at that time, on that occasion, was someone else, you should think otherwise. I was the king of horses named Bālāha at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I benefited beings, then you should think otherwise; that I benefited beings was only a cause, only a condition, only a preparation for supreme and complete awakening.”
2. A King825
“Great King, again, seeking supreme and complete awakening, I helped beings. Listen to that story.
“Great King, once there lived near Vārāṇasī a merciful ṛṣi of a loving nature; he loved beings. Near his hermitage, two householders who were farmers were plowing fields, and the two began to quarrel. One became angry, and so did the other. One hit the other, and vice versa. Both of them went to the ṛṣi. One asked the ṛṣi to bear witness for him, and so did the other. The two then went to the king, and the king asked them, ‘Is there any witness for either of you two?’ [F.240.a]
“One answered, ‘Your Majesty, my witness is a ṛṣi.’
“ ‘My witness is the same person,’ said the other.
“Then the king summoned the ṛṣi and asked him, ‘Great ṛṣi, which of these two826 first committed a bad act?’
“ ‘Your Majesty,’ replied the ṛṣi, ‘if the judgment is given in accordance with the rule of a wheel-turning king, I will testify. Otherwise, I will not.’
“ ‘It will be so,’ affirmed the king.
“Then the ṛṣi said, ‘Your Majesty, one became angry, and so did the other. One hit the other, and vice versa.’
“ ‘Then I will punish both,’ the kind decided.
“The ṛṣi then asked, ‘Your Majesty, did I not say to you, “Your Majesty, if the judgment is given in accordance with the rule of a wheel-turning king, I will testify. Otherwise, I will not”?’
“ ‘Great ṛṣi,’ asked the king in return, ‘in what way is the judgment of a wheel-turning king given?’
“ ‘Your Majesty, a wheel-turning king would avoid causing harm and make an effort to bring benefit,’ the ṛṣi replied.
“Then the king told the householders, ‘You two should go. Henceforth, do not do such things.’
“Great King, if you think that the one who was that ṛṣi, who827 testified in accordance with the Dharma at that time, on that occasion, was someone else, you should think otherwise. I was … , I testified in accordance with the Dharma at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I testified in accordance with the Dharma, you should think otherwise; that I testified in accordance with the Dharma was only … a preparation for supreme and complete awakening.”
3. The Snake828
“Great King, again, seeking supreme and complete awakening, I sacrificed my life to help many beings when I was in the indeterminate class.829 Listen to that story. [F.240.b]
“Great King, once there lived a maned lion in a deep forest. When five hundred merchants were traveling along a path therein, a large snake named Like a Noose suddenly rose up, irritated by their noise. It surrounded the merchants, including the heads of guilds, so that they were frightened and prayed loudly to Śiva, Varuṇa, Kubera, the lord,830 and so forth.
“When the lion heard their voices, he set off in their direction and saw the snake Like a Noose surrounding the five hundred merchants. There was an elephant calf near him. The lion went to him and said, ‘My friend, a large snake named Like a Noose831 is surrounding five hundred merchants. Will you sacrifice your life for them?’
“ ‘What should I do?’
“ ‘I will stand on my hind legs on your head and strike the large snake with my paws. You will die by the force of my hind legs. The snake will die, struck by my paws. I will die through contact with the poison of the large snake.’
“ ‘I will do so,’ promised the elephant calf.
“The lion stood on his hind legs on the head of the elephant calf and struck the large snake with his paws. The elephant calf died by the force of the lion’s hind legs. The large snake also died, struck by the lion’s paws. The lion, the king of beasts, died from the saliva of the large snake. Thus, all three died. When the group of merchants departed, a deity said, ‘Since a bodhisattva of the fortunate eon sacrificed his life to protect you, you should first venerate his body and then go.’
“Then they cremated his body and venerated his bones.
“Great King, if you think that the one who was that lion, the king of beasts, . . . . I released the five hundred merchants from the large snake, sacrificing my life, [F.241.a] at that time, on that occasion.
4. Two Heads833
“Great King, again, seeking supreme and complete awakening, I showed love even to one who would kill me. Listen to that story.
“Great King, the Bodhisattva, when he was in the indeterminate class, once lived in a certain forest as one half of a bird that had two heads and two different minds. One of the heads was named Dharma, and the other Adharma.
“One day Dharma ate the fruit of an amṛta.834 Adharma ate the fruit of a poisonous tree. Both became utterly mad because of the poison and began to quarrel with each other. One made a negative aspiration: ‘May I kill you, oppose you, and be hostile to you wherever you may be born.’
“The other replied, ‘May I have thoughts of love, benefit, and compassion for you everywhere.’
“Great King, what do you think? I was Dharma at that time, on that occasion. It was Devadatta who was Adharma.
“Great King, if you think that I attained supreme and complete awakening by that thought of love, you should think otherwise; my thoughts of love were only a cause, only a condition, only a preparation for supreme and complete awakening.” [B48]
5. The Lapwing835
“Great King, again, seeking supreme and complete awakening, I [F.241.b] saved beings. Listen to that story.
“Great King, the Bodhisattva, when he was in the indeterminate class, was once born among the lapwings836 on the bank of a certain island in a river, and became the leader of five hundred lapwings.
“At one point a certain old lapwing ate the eggs and chicks of the other lapwings. Walking slowly, he then went where there were no other birds and stood with one leg bent. The other lapwings, grieving from the pain of separation from their young, then went to their leader and began to cry in the voice common to themselves. Then the leader, having seen his flock thus suffering, began to inspect the island.
“It is natural that the bodhisattvas’ minds do not decay even when their bodies have descended to inferior states. Having seen the old lapwing walk slowly to a certain place and stand with one leg bent, the bodhisattva suspected him: ‘He is of an evil nature, hostile even toward his own tribe.’ With this thought in mind, he spoke a verse:
“ ‘Someone has spoken the truth:
“The old bird thought, ‘This leader knows my mind.’ Having realized this, he sought refuge in the leader. The leader said to him, ‘Uncle, set your mind at peace before the flock of lapwings becomes angry.’ Then the old lapwing ran away, and the lapwings enjoyed peace.
“Great King, if you think that the one who was the leader of those lapwings at that time, on that occasion, was someone else, you should think otherwise. [F.242.a] I was the leader of those lapwings at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I helped beings, you should think otherwise; that I helped beings was only a cause, only a condition, only a preparation for supreme and complete awakening.”
6. The Parrot837
“Great King, again, seeking supreme and complete awakening, I helped beings. Listen to that story.
“Great King, the Bodhisattva, when he was in the indeterminate class, was once a parrot speaking human language in a certain deep forest. At that time, a king named Brahmadatta was reigning over Vārāṇasī in a manner contrary to the Dharma.838 Thus the parrot hid in the attic of the king’s residence, and said every day, ‘Great King, do not reign in a manner contrary to the Dharma.’ The king became acquainted with the parrot, who then made the king build five places for ascetic practice and reign in accordance with the Dharma. Thus he gave freedom from fear to every beast and bird.
“Great King, if you think that the one who was that parrot at that time, on that occasion, was someone else, you should think otherwise. I was the parrot that spoke human language at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I benefited beings, you should think otherwise; that I benefited beings was only a cause, only a condition, only a preparation for supreme and complete awakening.”
7. The Banquet839
“Great King, again, seeking supreme and complete awakening, I harbored thoughts of love for one who would kill me. Listen to that story.
“Great King, once a king named Brahmadatta was reigning over a country named Kāśi. [F.242.b] He always desired the country of Videha, and so he became hostile toward the king of Videha. The king of Videha surpassed King Brahmadatta in power, but he did not desire the country of Kāśi and always had thoughts of love, benefit, and compassion for the other king. However, King Brahmadatta, enslaved by desire,840 wanted the other country, and so he prepared an army consisting of four divisions and went to fight against the king of Videha.
“When he heard about this, the king of Videha ordered that for three and a half yojanas the road be cleaned, all stones, pebbles, and gravel be removed from the entire city, banners and flags be installed, many silk tassels be hung, sweet-smelling censers be set out, sandalwood water be sprinkled, the city be made comfortable with every kind of small flower, and much pure and fine food be prepared. He sent citizens and ministers to King Brahmadatta. When the king heard hundreds of pleasing messages, his desire completely dissipated. He then thought, ‘I will please the king of Videha and return.’ With this thought, he went to the king of Videha. The king of Videha welcomed him with the utmost courtesy, led him into the palace, and satisfied him with good food. He then spoke a verse:
“King Brahmadatta spoke a verse, too:
“Then, after both of them had relaxed together, King Brahmadatta left for his own country. [F.243.a] The people of Videha were released from fear.
“Great King, if you think that the one who was the king of Videha at that time, on that occasion, was someone else, you should think otherwise. I was the king of Videha at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I overcame arrogance, you should think otherwise; that I overcame arrogance was … only a preparation for supreme and complete awakening.”
8. The Turtle841
“Great King, again, seeking supreme and complete awakening, I acted for the great benefit of beings. Listen to that story.
“Great King, the Bodhisattva, when he was in the indeterminate class, was once the leader of the turtles in the ocean. A caravan leader seeking treasure with five hundred attendants arranged a ship and took to the great ocean, but the ship was wrecked by a makara. Though they suffered such a misfortune, the turtle carried the five hundred merchants on his back and they crossed the great ocean.
“Great King, if you think that the one who was that leader of the turtles in the ocean at that time, on that occasion, was someone else, you should think otherwise. I was the leader of the turtles in the ocean at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I helped beings, you should think otherwise; that I helped beings was … only a preparation for supreme and complete awakening.”
9. Susena842
“Great King, again, seeking supreme and complete awakening, I benefited beings. Listen to that story. [F.243.b]
“Great King, once the king of Videha had five hundred ministers. Among these ministers, two brothers named Sena and Susena were their leaders. Sena was always finding fault with Susena and devoted himself to harming him. Susena, though, always devoted himself to benefiting Sena. The king’s ministers and citizens remonstrated with Sena for Susena’s sake, but they were never able to make Sena stop harming Susena. And so the king of Videha bitterly scolded him and banished him from the country. He went to Vārāṇasī and was appointed the leader of ministers by King Brahmadatta. One day he became blind. His younger brother, Susena,843 heard about this. He asked the king for permission and went to Vārāṇasī, where he opened Sena’s eyes. Many people were pleased with Susena, saying, ‘Although this Susena could rightfully blind his older brother by force, he, the merciful one, opened his brother’s eyes.’
10. Merchants844
“Great King, again, seeking supreme and complete awakening, I helped beings. Listen to that story.
“Great King, once two caravan leaders were staying in a market. With five hundred carriages belonging to each, the two of them entered a path in the wilderness for the purpose of trade.845 Both thought, ‘It would not be beneficial for us to go together through the wilderness. We must now divide the travelers riding carriages into two and enter the path in the wilderness.’
“The two then did divide the travelers riding carriages into two [F.244.a] and entered the path in the wilderness. One of the caravan leaders stayed at the entrance of the path in the wilderness with five hundred carriage riders. The other caravan leader entered the path in the wilderness with five hundred other carriage riders. The caravan leader, preceding the merchants, saw singing men, both a chief and his minions, who were dark skinned, whose eyes were big and red, and who were riding carriages drawn by donkeys, their wheels covered with mud. Their clothes were wet, their hair damp, and garlands of white water-lilies were wound around their heads. When he saw them, he asked, ‘You men, has it rained on the path in the wilderness, so that there is much fresh grass and water there?’
“ ‘Sir, yes. It has rained on the path in the wilderness, so that there is much fresh grass and water there. Therefore, you should unload any old grass and water lest it make the animals tired. You will have the use of fresh grass and water, and safely pass along the rest of the path in the wilderness.’
“Then the caravan leader went to his travelers. When he arrived, he said to them, ‘Sirs, please be informed that I, preceding you merchants, saw some men, both a chief and his minions, who were dark skinned, whose eyes were big and red, and who were riding carriages drawn by donkeys, their wheels covered with mud. Their clothes were wet, their hair damp, and garlands of white water-lilies were wound around their heads. When I saw them, I asked, “You men, has it rained on the path in the wilderness, so that there is much fresh grass and water there?”
“ ‘ “Sir, yes,” they answered. It has rained on the path in the wilderness, so that there is much fresh grass and water there. Therefore, you should unload any old grass and water lest it make the animals tired. You will have the use of fresh grass and water, and safely pass along the rest of the path in the wilderness.” Therefore, let us unload the grass and water lest our animals become tired. Let us have the use of the fresh grass and water and safely pass along the rest of the path in the wilderness.’ [F.244.b]
“They unloaded the old grass and water and proceeded along the path in the wilderness. But even when a day had passed after they had set off, they obtained neither fresh grass nor water. Neither did they do so after two, three, and seven days had gone by. Then, when seven days had passed, the travelers were unfortunately killed by man-eating yakṣas.
“At the same time, the other caravan leader thought, ‘Seven days have passed since the merchants proceeded.’ With this in mind, he too entered the path in the wilderness. The caravan leader, preceding the merchants, saw singing men, both a chief and his minions, who were dark skinned, whose eyes were big and red, and who were riding carriages drawn by donkeys, their wheels covered with mud. Their clothes were wet, their hair damp, and garlands of white water-lilies were wound around their heads. Having seen them, he asked, ‘You men, has it rained on the path in the wilderness, so that there is much fresh grass and water there?’
“ ‘Sir, yes. It has rained on the path in the wilderness, so that there is much fresh grass and water there. Therefore, you should unload any old grass and water lest it make the animals tired. You will have the use of fresh grass and water, and safely pass along the rest of the path in the wilderness.’
“Then the caravan leader went to the travelers. When he arrived, he said to them, ‘Sirs, please be informed that I, preceding you merchants, saw singing men, both a chief and his minions, who were dark skinned, whose eyes were big and red . . . . Having seen them, I asked, “You men, has it rained on the path in the wilderness, so that there is much fresh grass and water there?” They answered, “Sir, yes. It has rained on the path in the wilderness … you will … pass along the rest of the path in the wilderness.” Sirs, let us not throw away the old grass and water for the time being until we obtain fresh grass and water.’
“When a day had passed after they had set off, they obtained neither fresh grass nor water. Neither did they do so even after two, three, and seven days had gone by. [F.245.a] The caravan leader saw that the preceding travelers had unfortunately been killed by man-eating yakṣas. Having seen this, he thought, ‘Alas, that caravan leader was foolish. Because of that, unfortunately, the travelers were killed, and so there are none of them here.’ He himself then safely passed along the path in the wilderness.
“The second caravan leader at that time, on that occasion, was indeed myself.
“Great King, if you think that I attained supreme and complete awakening because I helped beings, you should think otherwise; that I helped beings was … only a preparation for supreme and complete awakening.”
H. Former Life Stories III846
1. Six Tusks848
“Great King, again, seeking supreme and complete awakening, I harbored thoughts of love for beings. Listen to that story.
“Great King, the Bodhisattva, when he was in the indeterminate class, was once an elephant king with six tusks in a deep forest that was full of hills and waterfalls and was beautified by green grass, branches, sāla trees, and palāśa trees. His wife, the she-elephant named Bhadrā, was the best of all she-elephants. When they had left their herd and were strolling together in a certain place, another very attractive she-elephant unintentionally approached the six-tusked elephant king. Then, as she too was endowed with the good qualities of wise ones, the elephant felt attached to her, and so did she to him. She served him, following him when he walked and stopping when he stopped.849
“Due to the fault of jealousy, the she-elephant Bhadrā [F.245.b] was unable to bear this, and she started finding fault with the other she-elephant. She was also infuriated with the six-tusked elephant. However, she did not find any opportunity or circumstance by which to get revenge. So at that time, she made a negative aspiration: ‘May I be born where I can kill this ungrateful elephant.’ Having made such an aspiration, she died, throwing herself from a cliff, and entered the womb of the chief consort of the king of Videha. After nine months had passed, a daughter was born. She was raised and grew up. When she reached marriageable age, she was given to King Brahmadatta of Kāśi, and he made her his chief consort. As she harbored a grudge from her previous life, she sent scouts to find the six-tusked elephant. After that, she requested King Brahmadatta, ‘Your Majesty,850 it is said that there is a six-tusked elephant in such-and-such a place. I would like to ask you for its tusks. May Your Majesty order this of your citizens.’
“The king then summoned hunters living throughout the country. ‘Sirs,’ he ordered them, ‘recently there has been a six-tusked elephant in such-and-such a place, and I need its tusks. So, bring them quickly.’
“ ‘Certainly, Your Majesty,’ replied the hunters to King Brahmadatta. Then the leader of the hunters said to the others, ‘Sirs, go about your own business. I will go myself.’
“He performed a ritual of offering, armed himself, and went to look for the elephant, with poisoned arrows in his hand, his bow drawn. When he arrived at the place, he saw the elephant strolling, relaxing with his wife, apart from the herd. About this it is said:851
“Thereupon the hunter, dressed in a saffron robe, carrying the bow and arrows under his arm, and crawling through the thicket of vines, slowly approached him.852 Then the she-elephant saw him from a distance and said to her husband, ‘Your Majesty, let us now go elsewhere because a human is there.’
“ ‘What kind of human is it?’ he asked.
“She answered, ‘He is a man in a saffron robe.’
“ ‘If he has a saffron robe, as you say, do not worry,’ the Bodhisattva said. ‘Evil will not occur from a saffron robe because:853
“Thereupon the she-elephant and the Bodhisattva began to walk without fear. Then the hunter in the bush shot the Bodhisattva in a vital spot. The she-elephant said to the Bodhisattva, ‘Your Majesty, was my fear about the robed man realized or not?’
“The Bodhisattva replied:
“Unable to bear this, the she-elephant said to her husband,854 ‘Although these words of yours soothe me, I cannot be calm toward the one who kills you. I will tear, pull apart, pierce, break, and rip up his major limbs and minor appendages.’
“Then the Bodhisattva said, smiling, ‘Alas, the attachment of the Bodhisattva’s wife, which nourishes the demon of defilements, is not right. How do you not understand such a thing?
“The excitement of her heart having been allayed by the Bodhisattva’s words, the she-elephant remained silent. Then the herd of elephants came to the Bodhisattva. The Bodhisattva thought, ‘It would not be right if these elephants harmed this hunter here.’
“It is natural that the minds of the blessed ones, the bodhisattvas, do not decay even when their bodies have descended to inferior states. Thus, he went to the hunter and reassured him. He said in a human voice, ‘Do not be afraid,’ and hid him under his chest. And the elephants made an accusation, but he made them go elsewhere. When the elephants had left, he said to the hunter, ‘Understand, sir, [F.247.a] that the elephants have left. Do what you need to do.’
“The hunter thought, ‘A man like me is the worst. He who was born in an animal womb has trust in me through such good qualities.’
“He then cried aloud. ‘Man, why do you cry?’ asked the Bodhisattva.
“ ‘Struck!’ answered the hunter.
“The Bodhisattva, becoming sad, thought, ‘Did I harm him when I protected him? Or did this she-elephant, being unable to bear his attempt to kill me, do some harm to him?’ He asked the hunter, ‘Sir, did anyone strike you?’
“Then the hunter, with his eyes full of a flood of tears, answered:
“The Bodhisattva said, ‘Your words praising me for my good qualities are interrupting our conversation. Tell me quickly for what purpose you shot me with the arrow.’ [F.247.b]
“ ‘I committed this act, which should not be done, at the king’s request,’ he replied, ‘There is something to take from you.’
“ ‘If so,’ said the Bodhisattva, ‘above you
“Then the hunter, embarrassed, thought about the king’s request and muttered, ‘What is needed is your tusks.’
“ ‘Pull them out gently and take them,’ said the Bodhisattva.
“ ‘May you be gracious to me,’ he replied. ‘I cannot take out your tusks. Why?
“ ‘If that is the case,’ said the Bodhisattva, ‘I will pull them out myself and give them to you.’
“He then pulled out his tusks, the roots of which were very deep. Blood spouted from the great one’s body. When he saw this, the hunter drew a comparison:
“Then the Bodhisattva said to himself, in order to rouse his courage:
“At that time, the surface of the sky was filled with gods, who were delighted with amazement, and various wonders occurred. Thereupon a god, seeing the difficult act performed by the Bodhisattva, said, ‘Friends, the state of this great one is truly a great wonder.
“Then another god said to that one:
“Then the Bodhisattva, having pulled out his tusks and holding them to himself, remained silent. The hunter worried, ‘Why is he holding these tusks of his, not giving them away?’ The Bodhisattva understood his thought and stretched out his trunk, which was just like a white lily flower. He said, ‘Friend, do not worry:
“Then the Bodhisattva, thinking that it was the banner of those who are free from desire, gazed at the saffron robe, and his mind was filled with faith. He gave his tusks and said:
“What do you think, Great King? If you think that the one who was that six-tusked elephant king at that time, on that occasion, was someone else, you should think otherwise. I was the six-tusked elephant king at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I perfected thoughts of love and gave what was difficult to give, you should think otherwise; my thoughts of love and giving that which is difficult were only a cause, only a condition, only a preparation for supreme and complete awakening.”
2. The Rabbit857
“Great King, again, when I was a rabbit, seeking supreme and complete awakening, I gave my own flesh to a brahmin. Listen to that story.858
“Great King, once in the past there lived a ṛṣi engaged in extreme ascetic practices: he ate fruits and roots and drank water, wore antelope skin and bark, and performed fire offerings on a mountain that was abundant in waterfalls, flowers, fruits, and roots. This brahmin had a friend, a rabbit who spoke the language of humans. This rabbit used to go and greet the ṛṣi in the daytime, and [F.249.a] please him with various conversations. Thus, these two grew to love each other like father and son.
“After some time had passed, there was a bad drought, and therefore the waterfalls and rivers dried up and the trees did not bear any flowers or fruit. Thus, the ṛṣi suffered greatly from a shortage of food in the hermitage. He began to collect antelope skins and bark. Then the rabbit, having seen him doing so, asked, ‘O great ṛṣi, where are you going?’
“ ‘I will go to a village and eke out a living with cooked859 almsfood there,’ the ṛṣi answered.
“Upon hearing the ṛṣi’s words, the rabbit was distressed. Feeling as if he had been separated from his parents, he threw himself at the ṛṣi’s feet and begged him, ‘Please do not abandon me! Consider that those who live at home are corrupt because of numerous evils, whereas those who live in the wilderness are endowed with numerous good qualities.’ Although he repeated this many times, the rabbit was unable to dissuade the ṛṣi. So the rabbit said, ‘If it must be like this, please stay just for today and depart tomorrow as you like.’
“Then the ṛṣi thought, ‘Certainly he intends to invite me for a meal today. Thus, these beings born in animal wombs make efforts to hoard up food.’ He promised the rabbit that he would stay.
“After that, the rabbit made a fire. When it was time for the meal, he went to the ṛṣi, circumambulated him, and begged his forgiveness: ‘O great ṛṣi, since I was born in an animal womb, I did not wish for what was received or discarded. Please forgive me for thus committing a small fault toward you.’ As soon as he said this, he threw himself into the fire.
“Then the brahmin became quite upset. [F.249.b] Shedding tears, embracing the rabbit as if he were his beloved only son, he said, ‘My son, what were you trying to do?’
“ ‘O great ṛṣi,’ said the rabbit, ‘please be satisfied with the wilderness and eke out a living for a day with my flesh. Again,
“When he heard the rabbit’s words, the ṛṣi grieved and said, ‘If that is how it is, I will abandon my life here, whatever may happen, so that you are pleased. I will not go to villages.’
“Upon hearing these words, the rabbit was pleased. He raised his head, looked up at the expanse of the sky, and prayed:
“The moment he said this, the residence of the Great Lord (Śakra) quaked on account of the Bodhisattva’s power. Since the knowledge of gods works downward, Śakra investigated what had caused this and found it was the Bodhisattva’s power. Then Śakra, Lord of the Gods, caused a torrential rain, so that the hermitage became abundant in grass, trees, herbs, flowers, and fruits as before.
“Thanks to his good friend the rabbit, the ṛṣi stayed there and actualized the five kinds of supernormal knowledge. After that, the ṛṣi asked, ‘O rabbit, for what purpose did you undertake such a difficulty and show such mercy?’
“The rabbit replied, ‘In the blind world that does not have a leader or instructor, may I become a buddha who liberates beings who have not been liberated, releases those who have not been released, [F.250.a] relieves those who have not been relieved, and completely emancipates those who have not been emancipated.’
“When he had heard these words, the ṛṣi requested the rabbit, ‘When you have become a buddha, please think of me.’
“ ‘I will do so,’ said the rabbit.”
The Blessed One said, “What do you think, Great King? I was the rabbit at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening by the difficult act of sacrificing myself, you should think otherwise; that act of mine was only a cause, only a condition, only a preparation for supreme and complete awakening.”
3. Parents860
a. The Story of Śyāma861
“Great King, again, seeking supreme and complete awakening, I carried my blind parents on my shoulders. Listen to that story.862
“Great King, once in the past a king called Brahmadatta was reigning in the city of Vārāṇasī. A righteous king, he reigned in accordance with the Dharma over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. There was no fighting, combat, dispute, strife, or robbers there, illness had abated, and it was abundant in rice, sugarcane, cattle, and buffalo.
“His chief priest had a son named Śyāma, who had mastered the eighteen branches of science, was pious and good, had a virtuous disposition, acted for the benefit of himself and others, was merciful, and respected his parents. He was their only son. The parents grew old and had poor eyesight, and they finally went blind. The parents [F.250.b] requested King Brahmadatta, ‘O Great King, please appoint our son, Śyāma, as chief priest. We will go to the forest of ascetics.’
“Then King Brahmadatta ordered Śyāma, ‘Śyāma, assume the office of chief priest.’
“ ‘O Great King,’ he answered, ‘I do not desire the post of chief priest. I would like to serve the old and weak whose faculties are feeble.’
“After that, having abandoned life at home and the post of chief priest as if they were spittle, Śyāma lived with his parents in the forest. Every morning after waking up he offered toothpicks and clean water to his parents. Next, he performed fire offerings for the gods and then entered the dense forest to collect fruits and roots. He brought the fruits, roots, and cool water, and gave them to his parents. Only afterward did he go off to one side and devote himself to dhyāna. He spent his time occupied with this series of tasks. One day, he woke up in the morning, paid homage at his parents’ feet, and explained what he had lucidly seen in a dream:
“After that, calmed by his parents, he sat down facing the sun, prayed with an appeal to truth, and went to draw water, carrying a water jar. At that time, King Brahmadatta had gone deer hunting and entered the forest of ascetics. The king was able to shoot at a sound. Hearing a sound like that of a deer, he fully drew his bow [F.251.a] and shot an arrow, which pierced through Śyāma’s heart. Since a vital spot had been shot with the arrow, he fell to the ground. However, without any regard for his own pain, he grieved only for his parents:
“When he heard this, the king approached and asked, ‘Why will three people be killed because one single arrow of mine was shot?’
“Then the king, alarmed and frightened, said to Śyāma, ‘O young brahmin, I have committed a sin. I, without knowing this, shot the arrow. So please ask your parents not to lay a curse on me.’
“Śyāma respectfully reassured the king: ‘O Great King, if I and my family have any ability, it is rather the ability to show mercy, love people, and consider the next life. So, you need not be afraid of any curse.’
“Further, he said:
“ ‘Please pay homage at their feet on my behalf and say, “Soon we will certainly part from each other at last.”
“Then the king, carrying the water jar himself, proceeded through the forest. At that time, large demons863 were making noises in every direction. The two blind people said to each other, ‘This Śyāma has been on the bank of the pond for a long time.’ Then his mother said:
“After that, the king arrived. When they heard his footsteps, the ṛṣis said:
“The king felt sad and said in a piteous voice, ‘I am not Śyāma but King Brahmadatta.’
“The king then threw himself at the feet of the ṛṣis and, shedding tears, said in a trembling voice, ‘Śyāma was shot with an arrow in the heart in this forest and is in the final moments of his life. He has sent this water jar filled with water. Both of you, please wash your feet with this for the last time.’
“When they heard this, the two fainted and fell to the ground. King Brahmadatta poured water over them to revive them. The two then wept and said in piteous voices, ‘O Great King, we will die, too, because of his death. Anyway, please take us to the place where he is. Please, by any means, let us arrive before our boy dies.’
“And so the king took the couple to that place. Śyāma was in the final moments of his life. His parents stroked Śyāma’s body and cried out:
“Then the king threw himself at their feet and said:
“At which point the parents, speaking in piteous voices, uttered a statement of truth:
“Then the residence of Śakra, Lord of the Gods, quaked. He pondered why it had quaked and saw that the Bodhisattva of the fortunate eon had been shot in a vital spot and was suffering from poison. He then descended from his residence and scattered nectar. The wound closed and, through the parents’ truthful words and the power of the Lord of the Gods, the potency of the poison was allayed without pain. Released completely from pain, Śyāma then served his parents for a long time.”
The Blessed One said, “What do you think, Great King? It was I who was that Śyāma at that time, on that occasion. Great King, if you think that I attained supreme and complete awakening because I served my parents, you should think otherwise; that act of mine was only a cause, only a condition, only a preparation for supreme and complete awakening.” [B49]
4. Water Born866
“Great King, again, seeking supreme and complete awakening, I established many disciples in the five kinds of supernormal knowledge. [F.252.b] Listen to that story.
“ Great King, once in the past a king named Brahmadatta, in the city of Vārāṇasī, reigned over the country as if it were his only son. It was rich, prosperous, peaceful, abundant in food, and full of many people; there was no fighting, combat, dispute, strife, or robbers; illness had abated; and it was abundant in rice, sugarcane, cattle, and buffalo. The wife of that King Brahmadatta was called Brahmāvatī. There was also a pond called Brahmāvatī.
“ Being sonless and wanting a son,867 King Brahmadatta prayed to Śiva, Varuṇa, Kubera, Śakra, Brahmā, and so forth.868 He also prayed to other special gods, namely, the gods of parks, the gods of forests, the gods of crossroads, the gods of three-forked roads, the gods accepting oblations, and the gods who had been born at the same time as him, who were harmonious with the Dharma, and who always followed him.
“ In this world, it is said that sons and daughters are born on account of prayers, but this is not true. If such a thing were true, each person would have a thousand sons just like a wheel-turning king. Rather, sons and daughters are born because three conditions are satisfied. What are the three? Affected by passion the parents have intercourse, the mother is healthy and in her fertile period, and a gandharva is around and wants to enter the womb. When these three conditions are satisfied, sons and daughters are born.
“When he was thus devoting himself to prayer, a living being who had formed an aspiration for complete and supreme awakening [F.253.a] and was firmly keeping his promise died in hell and entered Queen Brahmāvatī’s womb.
“ A certain kind of woman of an intelligent nature has five special characteristics. What are the five? She knows if a man is affected by passion or free from passion, she knows the appropriate time and menstrual cycle, she knows that the embryo has entered the womb, she knows from whom it has entered, and she knows whether it is a boy or a girl: if it is a boy, it resides on the right side, and if it is a girl, it resides on the left side.
“Being very pleased, she said to her husband, ‘My dear, I am pregnant. Since the fetus resides on the right side, it is certainly a boy. Be delighted!’
“ He too was very pleased and spoke an inspired utterance: ‘I will see the face of my son, which I have desired for a long time. May he be born as a suitable son for me, not an unsuitable one. May he take over my work. May he feed me, after having been fed himself. May he inherit my property. May my family lineage last for a long time. When we have died and passed away, may he give donations and make merit for us, either large or small, and assign the rewards of the offerings to our names, saying, “May this go to where those two are reborn and follow them.” ’
“Knowing that she was pregnant, he arranged everything so that, until the fetus in the womb was mature, she stayed on the terrace, provided with the requisites for cold when it was cold; requisites for heat when it was hot; foods prescribed by physicians that were not too cold, hot, bitter, sour, salty, sweet, spicy, or astringent; foods that were free from bitter, sour, salty, sweet, [F.253.b] spicy, and astringent ingredients; and short necklaces and long necklaces. With her body covered with ornaments, she moved from one couch to another, from one stool to another, never descending to the ground, as if she were a celestial nymph strolling in the Nandana Grove. She never heard any unpleasant sounds, and she felt free.
“One day Queen Brahmāvatī conceived this desire: ‘Ah, I wish that His Majesty would give donations and make merit at the east gate of the city, do so in the south, west, north, and middle of the city and at the three-forked roads, and free every prisoner.’
“Upon hearing this from Queen Brahmāvatī, King Brahmadatta did give donations and made merit at the east gate of the city, in the south, west, north, and middle of the city and at the three-forked roads, and free every prisoner.
“Again, Queen Brahmāvatī conceived a desire: ‘Ah, I wish that I and His Majesty would play, amuse ourselves, and enjoy ourselves under the roof of a big boat on Brahmāvatī Pond.’
“Upon hearing this from Queen Brahmāvatī, King Brahmadatta and she did play, amuse themselves, and enjoy themselves under the roof of a big boat on Brahmāvatī Pond. On that boat, a son was born who was well proportioned, pleasant to behold, attractive, gold in complexion, with a head like a parasol, long arms, a broad forehead, eyebrows that meet, a prominent nose, and the memory of former lives.
“When he was born, his kinsmen [F.254.a] met together and held a great celebration of the birth for twenty-one days in order to give a name to the baby, saying, ‘What name shall we give this boy?’
“ ‘As the boy was born on the water, he should be named Water Born.’869
“Prince Water Born was entrusted to eight nurses: two nurses to hold the baby on their laps, two nurses to suckle the baby, two nurses to wipe excrement off the baby’s body, and two nurses to play with the baby. The eight nurses raised him on milk, fermented milk, butter, butter oil, liquid butter oil, and other special foods, and he soon grew like a lotus that shoots up in a pond.
“After that, Prince Water Born thought, ‘From where was I reborn? From hell. What karma of mine caused me to be born in hell? I performed the duties of a crown prince for sixty years. Where have I been born now? I have been born into a family of human kings. If I again rule the country, I will again go to hell.870 By any means, I must devise a plan.’ With this thought, he pretended to be lame.
“On the day that Prince Water Born was born, sons were born to five hundred ministers, too. After that, these boys came to meet King Brahmadatta every day. Later, the boys became able to jump and run, and King Brahmadatta thought, ‘If Prince Water Born were not lame, he would now be able to jump and run, too. But, lame as he is, I will enthrone him.’
“Then Prince Water Born thought, ‘This king takes what is meaningless to be important. So, I will now pretend to be mute.’
“Devising a means to do so, he then pretended to be mute. Later, [F.254.b] the other boys began to understand words, and King Brahmadatta thought, ‘If Prince Water Born were not mute, he would now understand words, too.’ His name Prince Water Born disappeared, and he came to be known as Prince Mūkapaṅgu (Mute and Lame).
“Later, one day, King Brahmadatta was plunged into grief, resting his cheek on his hand. His ministers asked, ‘Your Majesty, why are you plunged into grief, resting your cheek on your hand?’
“The king answered, ‘Although now I have attained this throne, if I have no son or daughter, my line will end after my death. My only son is mute and lame. How can I help being plunged into grief now?’
“The ministers summoned physicians. The physicians examined the prince and said, ‘Your Majesty, this prince has keen faculties, and we do not see any kind of illness in him. Just frighten him.’
“Then King Brahmadatta called his executioners and instructed them secretly, ‘My son, Prince Mūkapaṅgu, should appear to be abandoned in public, but you should not kill him.’
“ ‘Certainly, Your Majesty.’
“Having thus replied to King Brahmadatta, the executioners put Prince Mūkapaṅgu on a chariot and took him to the middle of Vārāṇasī. Then, when he had seen Vārāṇasī’s riches and prosperity, Prince Mūkapaṅgu asked, ‘Is this Vārāṇasī empty? Or is there anyone living here?’
“The executioners brought Prince Mūkapaṅgu to the king and reported, ‘Your Majesty, the prince spoke such-and-such words.’
“Then King Brahmadatta put Prince Mūkapaṅgu on his lap and asked, ‘Who should be killed? Who should be struck? Who should be put to death? Who should be given something?’871 [F.255.a]
“Although he asked these things, Prince Mūkapaṅgu remained silent. Again King Brahmadatta said to the executioners, ‘I will completely abandon the prince.’
“ ‘Certainly, Your Majesty.’
“The executioners again put Prince Mūkapaṅgu on a chariot and took him to the middle of Vārāṇasī. When Prince Mūkapaṅgu saw a dead person, one who had been taken away by death, again he spoke: ‘Did someone dead die? Or did someone living die?’
“The executioners brought Prince Mūkapaṅgu to the king and reported, ‘Your Majesty, the prince spoke such-and-such words.’
“King Brahmadatta again put his son on his lap and asked, ‘Who should be killed? Who should be struck? Who should be put to death? Who should be given something?’
“Although he asked these things, Prince Mūkapaṅgu remained silent. Again King Brahmadatta said to the executioners, ‘I will completely abandon the prince.’
“ ‘Certainly, Your Majesty.’
“The executioners again put Prince Mūkapaṅgu on a chariot and took him to the middle of Vārāṇasī. When Prince Mūkapaṅgu saw a large heap of rice, again he spoke: ‘If it had not been eaten first, the root of this large heap of rice would have been well settled.’
“The executioners again brought Prince Mūkapaṅgu to the king and reported, ‘Your Majesty, this prince spoke such-and-such words.’
“King Brahmadatta, holding his son on his lap, again asked, ‘Who should be killed? Who should be struck? Who should be put to death? Who should be given something?’
“Although he asked such things, Prince Mūkapaṅgu remained silent. Again, King Brahmadatta said to the executioners, ‘Sirs, I will completely abandon the prince. Quickly dig a hole in the forest and bury the prince today.’
“ ‘Certainly, Your Majesty.’
“The executioners again put Prince Mūkapaṅgu on a chariot [F.255.b] and went to a large cemetery. When they arrived, they started to dig there. Prince Mūkapaṅgu then spoke a verse:
“The charioteer answered:
“Then Prince Mūkapaṅgu thought, ‘These people are evil: ones with bloody hands, ones attached to killing and murder, ones who take others’ lives, ones who make their living by destroying others’ lives.’ Fearful, he felt faint872 and thought, ‘These people will kill me.’ He said to the executioners, ‘If His Majesty bestows the most excellent thing on me, I will enter the city on foot and even speak words.’
“The executioners went to the king and reported this in detail. The king said, ‘If the prince wants the throne, I will give it to him.’
“Then, much delighted, King Brahmadatta ordered his ministers, ‘Sirs, quickly remove the stones, pebbles, and gravel from the whole city and cover it with a cloud of incense and powder today. Raise banners and flags and scatter petals of various flowers.’
(Masters of the earth accomplish things by their words; gods and meditators accomplish everything as soon as they think of it.)
“ ‘Certainly, Your Majesty,’ replied the ministers, and they quickly removed the stones, pebbles, and gravel from the whole city, covered it with a cloud of incense and powder, raised banners and flags and scattered petals of various flowers.
“When Prince Mūkapaṅgu entered the city on foot, hundreds of thousands of beings gathered, prompted by curiosity. [F.256.a] After entering the city on foot, Prince Mūkapaṅgu went to King Brahmadatta. When he arrived, he threw himself at the feet of King Brahmadatta and then spoke a verse:
“The king asked, ‘Son, why did you neither utter any word nor walk on foot?’
“ ‘Your Majesty, please listen:
“ ‘Son,’ said the king, ‘it is all for the throne that ṛṣis engage in ascetic practices, make offerings, and perform fire offerings. Why would you abandon the throne that is in your hands to go forth?’
“ ‘Son,’ the king insisted, ‘all kinds of happiness to be experienced belong to the throne. Why would you abandon the happiness of the throne to go forth?’
“The king said, ‘Son, for now, you should lie without fear of anything on the terrace covered with a cloud of incense and powder, where various flowers are scattered and a soft bed with a beautiful canopy has been installed. Appreciate the pleasant sound of music, wear soft clothes, eat tasty food, and drink tasty drinks. If going forth in the wilderness requires you to lie always on a bed of grass or a bed of leaves under a tree, afraid and uneasy, with dangerous beasts all around—to be frightened by jackals barking, to wear a garment of antelope skin and bark, to eat roots and fruits, and to drink unpleasantly warm and dangerous water—why would you abandon the throne and go forth?’
“ ‘Son,’ the king persisted, ‘for the time being, clarify these three questions of mine. It will not be difficult for you to go forth after that. When you saw Vārāṇasī’s riches and prosperity, you said, “Is this Vārāṇasī empty? Or is there anyone living here?” What were you thinking when you said this?’
“ ‘Your Majesty, please listen. When Your Majesty said that I would die while I was blameless, nobody spoke the appropriate words: “Why will the prince be killed?” Thus thinking, I said that.’
“ ‘Good. When you saw a dead person, you said, “Did someone dead die? Or did someone living die?” What were you thinking when you said this?’
“ ‘Your Majesty, please listen. [F.257.a] Those who die after performing evil acts die as the dead; those who die after performing good acts die as the living. Thus thinking, I said that.’
“ ‘Good. When you saw a large heap of rice, you said, “If it had not been eaten first, the root of this large heap of rice would have been well settled.” What were you thinking when you said this?’
“ ‘Your Majesty, please listen. The peasants borrow rice, eat it, and do their work. After the crops have matured and they have made a large heap of rice, they return the rice to the lender. If that is so, the root of these crops has been eaten before. In the same way, after one attains a human life by the ten kinds of good acts, if the good acts do not increase, one’s previous good acts will be exhausted, and if the roots of the good acts are exhausted, one will fall from that happy life and live in an inferior state of existence. Thus thinking, I said that.’
“Hearing his son’s words, and choking with tears, the king embraced him and said:
“Then King Brahmadatta asked the ministers, ‘Sirs, if Prince Mūkapaṅgu does not go forth, what will he become?’
“ ‘Your Majesty, he will become the king.’
“ ‘What will your sons become?’
“ ‘Your Majesty, they will become his attendants.’
“ ‘If he goes forth, why would your sons not go forth?’
“ ‘Your Majesty, we will follow your orders.’
“At that time, there was a hermitage near Vārāṇasī, and there lived a brahmin who was naturally loving and merciful, had compassion, and loved every living being. Prince Mūkapaṅgu then went forth with great majesty with his five hundred attendants in the presence of that ṛṣi. The ṛṣi imparted teachings to him, and thereafter, through effort, exertion, and vigor, [F.257.b] he actualized the five kinds of supernormal knowledge.
“Later, the ṛṣi passed away. Prince Mūkapaṅgu heaped up various kinds of fragrant wood, cremated the ṛṣi’s body, and performed a great offering and ceremony for him. Then Prince Mūkapaṅgu imparted teachings to the five hundred young brahmins, and, through effort, exertion, and vigor, they too actualized the five kinds of supernormal knowledge.”
The Blessed One said, “What do you think, Great King? It was me who was Prince Mūkapaṅgu at that time, on that occasion, who abandoned the throne that was in my hands, and actualized the five kinds of supernormal knowledge.
“Great King, if you think that I attained supreme and complete awakening because I benefited all the beings there and abandoned the throne, you should think otherwise; that I benefited beings was only a cause, only a condition, only a preparation for supreme and complete awakening.”
5. Words of the Forest874
“Great King, again, seeking supreme and complete awakening, I liberated flocks of beasts and birds from the fear of fire. Listen to that story.875
“Great King, once in the past there lived a great flock of birds in a deep forest that was beautified by hills, water, green grass, tree boughs, sāla trees, and palāśa trees. Once in that dense forest two trees rubbed against each other, causing a fire. Flocks of birds that could fly flew away. Those that could not fly, and eggs, were left there. At that time, the Bodhisattva had been born as a partridge. When the Bodhisattva saw the large blazing fire approaching from a distance, he [F.258.a] felt great compassion for the other beings. Thereupon the Bodhisattva thought, ‘What use would my life be if I did not make an effort for these beings in distress? I will liberate beings from transmigration.’ The Bodhisattva dampened his wings with his beak and remained hovering in the sky above the fire. Flapping his wings, he spoke these verses:
“Śakra, Lord of the Gods, saw the Bodhisattva benefiting beings. When he saw him, Śakra felt sad: ‘What benefit could this one do for them, even by sacrificing himself? This bodhisattva of the fortunate eon will become discouraged about benefiting beings. I will now help him.’
“Śakra, Lord of the Gods, put out the fire by bringing a heavy rain. Thus, all the beings were liberated from the fear of fire.
“Great King, what do you think? It was me performing the practice of a bodhisattva who was the partridge at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I benefited beings by my practice of a bodhisattva, you should think otherwise; that act of mine was only a cause, only a condition, only a preparation for supreme and complete awakening.”
6. The Elephant876
“Great King, again [F.258.b] I benefited beings and satisfied five hundred ministers with my own flesh and blood. Listen to that story.877
“Great King, once in the past, in the city of Vārāṇasī, a king named Brahmadatta was ruling over the country. He had five hundred ministers, but neighboring minor kings won over those five hundred ministers. The king heard of this matter. However, being righteous, compassionate, and eager for the Dharma, the king, who loved people and benefited himself and others, thought, ‘What is the use in killing them?’
“He banished them instead. They went away, and arrived fatigued at a sandy island. They suffered from thirst there, and although each of them searched, they did not find any water anywhere, and they all wailed aloud.
“At that time, the Bodhisattva had been born among elephants as an elephant whose body was well supported in its seven parts, and whose flesh was just like that of the elephant Airāvaṇa. By the power of his merit, there was a valley abundant in flowers and fruits, where there were lakes, ponds, and waterfalls.
“Although he was at a distance, this leader of the elephants noticed those people. He filled his trunk with water and ran over to where the ministers were. He encouraged them, rinsed their mouths with water, put them on his back, took them to the valley, and satisfied them with fruits, roots, and water. After they were well rested, he said to them, ‘There is the dead body of the leader of the elephants beyond this valley. Wash its intestines, fill them with water, collect roots and fruits, and proceed. In this way, you can pass through this highland.’
“Having thus instructed them, the leader of the elephants then climbed a mountain, made up his mind, and formed this aspiration: ‘Just as I protected them from their dreadful pain, instructed them on how to pass through the highland, [F.259.a] and now will sacrifice my life for them, may I realize complete and supreme awakening and liberate these people from the wilderness of transmigration!’ The elephant held his trunk with his front legs and threw himself from the mountain. The leader of the elephants, whose body was large, died just as he fell to the ground. The ministers went there and, when they saw the leader of the elephants, they said to each other, ‘This is the leader of the elephants who saved our lives. If we put our hands on him, will they not fall to the ground?’
“Then the gods of the Heaven of Pure Abode uttered these words: ‘The aspiration for which this great one sacrificed his life should be accomplished.’ The ministers then took out the intestines of the leader of the elephants, washed them, filled them with water, collected roots and fruits, worshiped the dead body of the leader of the elephants, passed through the highland, and later made an aspiration themselves: ‘Just as this great one sacrificed his life to help us and we were saved from this highland, may this great one, having realized complete and supreme awakening, liberate us from the vast wilderness of transmigration!’ ”
The Blessed One said, “Great King, what do you think? It was me who was the leader of the elephants at that time, on that occasion.
7. The Nāga878
“Great King, again, seeking supreme and complete awakening, I satisfied hundreds of thousands of beings with my own flesh, and my heart never sank. Listen to that story.879
“Great King, once in the past there was a young nāga called Cāmpeya who was pious and good and had a virtuous disposition. On the eighth and the fourteenth day of every month, he left his abode, practiced the eightfold poṣadha, enlarged his body in an open space, and gave his body away. He did not do any harm to those that were walking and living in the world.
“When a famine broke out, people who lost their work, namely, herdsmen, shepherds, wood gatherers, people who make a living properly, and people who make a living improperly, began to cut the nāga’s flesh and eat pieces of it. During that period I satisfied them with my own flesh many times, but my heart never sank.
“Great King, what do you think? It was me who was the young nāga Cāmpeya at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I sacrificed my own flesh, you should think otherwise; that act of mine was only a cause, only a condition, only a preparation for supreme and complete awakening.”
8. Dhṛtarāṣṭra880
“Great King, again, seeking supreme and complete awakening, I benefited beings. Listen to that story.881
“Great King, once there was a chief of the haṃsas named Dhṛtarāṣṭra on Lake Anavatapta. He had two sons named Pūrṇa and Pūrṇamukha; the older one was Pūrṇa and the younger Pūrṇamukha. Pūrṇa was fierce, violent, and rough, [F.260.a] and always treated the other haṃsas badly. He plucked the feathers of one, injured another with his claws, and engaged in hundreds of other kinds of harm. Haṃsas would go to their chief, Dhṛtarāṣṭra, to make daily reports. He thought, ‘Pūrṇa is fierce, violent, and rough. If I appoint him as my successor, he will destroy the flock of haṃsas after my death. So, I will devise a plan.’
“He called the two, Pūrṇa and Pūrṇamukha, and said, ‘I will appoint as the chief of the haṃsas he who comes to me first after having seen the banks of rivers, lakes, and ponds.’
“The two then vied with each other to depart with five hundred attendants respectively. Each of the two saw the banks of the rivers, lakes, and ponds, and arrived in due course at the city of Vārāṇasī. At that time in the city of Vārāṇasī a king named Brahmadatta was ruling over the country, which was rich, prosperous … and full of many people. In a park in Vārāṇasī, there was a pond of his called Brahmāvatī, which was deeper than a lake. There were various aquatic flowers, and there grew thousands of trees with flowers and fruits in the four directions around the pond. The pond was covered with utpala, padma, kumuda, and puṇḍarīka flowers and densely surrounded by many kinds of trees, and there sang many sorts of birds.
“Having seen the riches of the pond, Pūrṇa, surrounded by five hundred haṃsas, landed and began to enjoy himself, walking around as he pleased. Pūrṇamukha was told by his flock, too, ‘You should land and enjoy yourself as well.’
“ ‘I will first accept the throne,’ he said, ‘and after that come back and enjoy myself.’
“He departed quickly [F.260.b] and accepted the throne. Then, surrounded by five hundred haṃsas, he approached Vārāṇasī, landed on Brahmāvatī Pond, and began to enjoy himself. People saw him thus at ease and felt wonder: ‘Hey, where did that chief of the haṃsas, the one with a most attractive appearance, come from? He behaves as he pleases; he is the adornment of Brahmāvatī Pond, surpassing all the other aquatic birds in beauty, and enrapturing worldly beings.’
“All the people living in Vārāṇasī heard about this. They surrounded Brahmāvatī Pond’s rim and watched him, who was peaceful and beautiful. The ministers then informed the king, ‘Your Majesty, the chief of the haṃsas has come from somewhere and landed on Brahmāvatī Pond with hundreds of attendants. He is staying there, surpassing all the other aquatic birds in beauty and enrapturing worldly beings.’
“ ‘Sirs,’ the king ordered them, ‘if that is so, summon bird catchers.’
“They did summon bird catchers, and the king said to them, ‘Sirs, I have heard that the chief of the haṃsas, who is the most beautiful and attractive bird, has come to Brahmāvatī Pond from somewhere. Catch only him with a net, without injuring him, and bring him to me.’
“They caught him with a very soft net without hurting him. He then spoke a verse:
“Four hundred ninety-nine haṃsas flew away. Then, caught with a net, he alone remained, stricken by sorrow. The bird catchers regarded him and felt wonder. Being afraid of the king, though, they took the chief of the haṃsas to the king without hurting or killing him. [F.261.a]
“One remaining one, not caught by humans but entrapped by the net of love, voluntarily followed them. When the chief of the haṃsas was presented to the king, the king asked them, ‘Sirs, why have you brought this other one, too?’
“ ‘Your Majesty,’ they answered, ‘we did not catch it, but it came voluntarily.’
“The king felt wonder, and great faith arose in him. Then the king put the chief of the haṃsas on the lion’s seat. The chief of the haṃsas then taught the Dharma in human language so that, having listened to it, the king and his attendants were settled in the ten kinds of good acts. The king ordered his ministers, ‘Sirs, proclaim with the ringing of bells in the city of Vārāṇasī today: “Nobody may kill aquatic creatures in my country.” ’
“They then did proclaim with the ringing of bells: ‘Nobody may kill aquatic creatures.’ ”
“Great King,” the Blessed One concluded, “what do you think? It was me who was the chief of the haṃsas, Pūrṇamukha, at that time, on that occasion. I benefited many beings there.
“Great King, if you think that I attained supreme and complete awakening because I benefited beings, you should think otherwise; that I benefited beings was only a cause, only a condition, only a preparation for supreme and complete awakening.”
I. The Bodhisattva as Four Teachers882
1. The Story of the Teacher Sunetra883
“Great King, again, seeking supreme and complete awakening, I benefited beings and led them to virtue. Listen to that story.
“Great King, once there appeared a teacher named Sunetra, who was a non-Buddhist ascetic, possessed of magical power, and free from desires. The teacher Sunetra had hundreds of, [F.261.b] thousands of, hundreds of thousands of disciples. The Dharma the teacher Sunetra preached to the disciples was not for completely exhausting the cycle of rebirth, becoming completely taintless, or completely cultivating the pure life but for participating in the Brahmā World.
“Among all the disciples of the teacher Sunetra, those who were entirely disciplined and perfected, after practicing the four pure abodes, abandoned longing for the objects of desire, stayed in that state many times, and were reborn as members of the Brahmā World. Among those who were not entirely disciplined and perfected, some were reborn as gods of Nirmāṇarati, some as gods of Tuṣita, and some as members of the gods of the Thirty-Three or the Four Great Kings, or very wealthy kṣatriya families, brahmin families, or householder families.
“Thereupon the teacher Sunetra thought, ‘It would not be right if I were reborn in an equal mode of life, equal birth, equal afterlife to that of my disciples. I will now practice the higher, second dhyāna with love.’ By practicing the second dhyāna, he was reborn as a member of the gods of Clear Light.
“Great King, if you think that the one who was that teacher named Sunetra at that time, on that occasion, was someone else, you should think otherwise. I was the teacher named Sunetra, who was a non-Buddhist ascetic, possessed of magical power, and free from desires at that time, on that occasion. I had hundreds of, thousands of, hundreds of thousands of disciples and preached to them the Dharma that was not for completely exhausting the cycle of rebirth, [F.262.a] becoming completely taintless, or completely cultivating the pure life but for participating in the Brahmā World.
“Great King, what do you think? If you think that I attained supreme and complete awakening because I benefited beings, you should think otherwise; that act of mine was only a cause, only a condition, only a preparation for supreme and complete awakening.”
2. The Story of the Teacher Mūkapaṅgu884
“Great King, again, seeking supreme and complete awakening, I benefited beings. Listen to that story.
“Great King, once there was a teacher named Mūkapaṅgu, who was a non-Buddhist ascetic, possessed of magical power, and free from desires. He was teaching five hundred young brahmins. Then, one day the teacher Mūkapaṅgu thought, ‘Why do these young brahmins not actualize the five kinds of supernormal knowledge?’
“Again he thought, ‘Because they possess extra antelope skin, bark, sticks, water jars, and ladles, and live devoted to efforts aimed at acquiring vegetables and utpala roots.’
“Then the teacher Mūkapaṅgu thought, ‘If I do not make a demand of the young brahmins, it will be difficult for them to break from such a way of life.’
“The bodhisattvas are supreme instructors. And so the teacher Mūkapaṅgu said to the young brahmins, ‘Young brahmins, I will go into seclusion for three months. No young brahmins should come to me except when a young brahmin brings me fruits and roots, or when it is the day of poṣadha, which is held every fifteen days.’ [F.262.b]
“The young brahmins thereby made an agreement: ‘During the summer, none of us young brahmins should go to see the Master except when a young brahmin takes him fruits and roots, or when it is the day of poṣadha, which is held every fifteen days. If someone among us goes to see the Master during the summer except when a young brahmin takes him fruits and roots, or when it is the day of poṣadha, which is held every fifteen days, he will be regarded by us as having committed an offense.’
“The teacher Mūkapaṅgu was in seclusion there during the three months. No young brahmins went to him except when a young brahmin took him fruits and roots, or when it was the day of poṣadha, which was held every fifteen days.
“Once, when the teacher Mūkapaṅgu saw a deer from a distance, he said, ‘Welcome, deer! Deer, you and I are the same. You are content, completely content, with an amount of food that barely satisfies you, and so am I. But some people here are different, living excessively devoted to efforts aimed at acquiring vegetables and utpala roots.’
“Then the young brahmins thought, ‘Certainly, the Master has accomplished his vow. Thus, he speaks with a deer.’
“Having thought this, they went to the teacher Mūkapaṅgu. When they arrived, they bowed low until their foreheads touched the teacher’s feet, and then they sat down to one side. The teacher Mūkapaṅgu remained silent. The young brahmins again thought, ‘Certainly, the Master has accomplished his vow. [F.263.a] Thus, he speaks with a deer.’ Having again thought this, they asked aloud, ‘Why does the teacher Mūkapaṅgu not speak with humans, whereas he does with a deer?’ They then rose from their seats and departed.
“After that, a certain ascetic, keeping the vow to behave like a deer, went to the teacher Mūkapaṅgu. When the teacher Mūkapaṅgu saw the ascetic from a distance, he said, ‘Welcome, keeper of the vow to behave like a deer. You and I are the same. You wear antelope skin, and so do I. You have one water jar, one stick, and one ladle, and so do I. You are content, completely content, with an amount of almsfood that barely satisfies you, and so am I. But some people here are different, possessing extra antelope skins, bark, sticks, water jars, and ladles and living excessively devoted to efforts aimed at acquiring vegetables, śyāmāka grains, and utpala roots.’
“Then the young brahmins thought, ‘By scolding those who are greedy and praising those who are not greedy, the Master intends to make a demand of us. We will now throw the extra antelope skins, bark, sticks, water jars, and ladles into the ever-flowing water of the river and go to the Master.’ They threw the extra antelope skins, bark, sticks, water jars, and ladles into the ever-flowing water of the river, with their minds filled with joy, adopted righteous behavior, and went to the teacher Mūkapaṅgu. When they arrived, [F.263.b] they bowed low until their foreheads touched the teacher’s feet, and then they sat down to one side. The teacher Mūkapaṅgu knew the young brahmins’ thinking, proclivity, disposition, and nature, and preached the Dharma by which the five hundred young brahmins would actualize the five kinds of supernormal knowledge.
“Great King, what do you think? It was I who was the teacher Mūkapaṅgu at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I benefited beings, you should think otherwise; that act of mine was only a cause, only a condition, only a preparation for supreme and complete awakening.”
3. The Story of the Teacher Araṇemi885
“Great King, again, seeking supreme and complete awakening, I benefited beings through the practice of a bodhisattva. Listen to that story.
“Great King, once, when the human lifespan was eighty thousand years, this continent of Jambu was rich—as narrated in detail in the Dharmikasūtra.886 The people whose lifespans were eighty thousand years long experienced these kinds of physical harm: cold, heat, hunger, thirst, desire, itch, and old age. When the human lifespan was eighty thousand years, there appeared a king named Kauravya. In King Kauravya’s park, there was the king of banyan trees named Supratiṣṭhita. Under this tree, a very wealthy brahmin named Araṇemi was teaching brahmanical mantras to five hundred sons of brahmins.
“At a certain point the very wealthy brahmin [F.264.a] Araṇemi went to a solitary place by himself and considered, ‘Human life is short, and we have to go to the next life. Since there is nobody immortal among those who have been born, we must perform good deeds and lead the pure life. However, these people are now indifferent to doing what is profitable, making merit, or performing good deeds. I will now go forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes.’ After that, the very wealthy brahmin Araṇemi said to the young brahmins, ‘Young brahmins, understand that here I considered by myself … I will now … go forth. Young brahmins, if I shave off my hair and beard … and go forth, what will you do?’
“ ‘O Master, we depend on you, Master, for all that we eat. If you, Master, shave off your hair and beard … and go forth, we too will go forth, following you, Master, who have gone forth.’
“ ‘Young brahmins, know that it is the right time.’
“After that, the very wealthy brahmin Araṇemi shaved off his hair and beard … and went forth. The five hundred young brahmins too shaved off their hair and beards, donned saffron robes, and went forth, following the very wealthy brahmin Araṇemi, who had gone forth.
“Thereupon the very wealthy brahmin Araṇemi abandoned the five obstacles to nirvāṇa (here the thoughts of love, compassion, joy, and equanimity should be explained in detail). [F.264.b]
“He dwelled, dedicating attention to each direction and suffusing and perfecting it with his vast, huge, immeasurable, fully developed thought of equanimity that was free from anger, wrath, and malice.887
“After that, his name, ‘the very wealthy brahmin Araṇemi,’ disappeared, and he became known as ‘the teacher Araṇemi.’
“Thereupon the teacher Araṇemi said to the young brahmins, ‘Young brahmins, human life is short, full of distress, does not last long, and, moreover, entails pain.
“ ‘Consider, for instance, dew lying on the tip of a blade of grass. When the sun rises, it quickly drips off and does not last long. Young brahmins, thus, just like dew, human life does not last long either, but is full of distress and, moreover, entails pain.
“ ‘Consider, for instance, a painter who draws on the water. The drawn figure quickly breaks up and does not last long. Young brahmins, thus, just like the figure on the water, human life does not last long but is full of distress and, moreover, entails pain.
“ ‘Consider, for instance, a streak drawn with a stick on the water. It quickly breaks up and does not last long.888 Thus life, too, is just like a streak drawn with a stick.
“ ‘Consider, for instance, how Mount Cakravāḍa, having been thrown into the water, is quickly removed and does not stay long.889 Thus life, too, is just like Mount Cakravāḍa.
“ ‘Consider, for instance, a vajra. Having been thrown into the water, it is quickly removed and does not stay long. Thus life, too, is just like a vajra.
“ ‘Consider, for instance, a stick thrown up into the air. It quickly falls down and does not stay long. Thus life, too, is just like a stick thrown up into the air.
“ ‘Consider, for instance, how the more a cloth is woven, [F.265.a] the more the unwoven thread approaches its end. Thus life, too, is just like the unwoven thread approaching its end.890
“ ‘Consider, for instance, how an animal being led to its death approaches death step by step. Thus life, too, is just like an animal being led to its death.
“ ‘Consider, for instance, how a person being led to his death approaches death step by step . . . . Thus life, too, is just like a person being led to his death.891
“ ‘Consider, for instance, that pieces of meat are put into a pot full of water and then a fire is lit. They quickly become harder and do not stay long in their previous state. Thus life, too, is just like pieces of meat. [B50]
“ ‘Consider, for instance, a river that flows down from a mountain, deep, rapid, flowing afar, and carrying plants. You cannot see the water stay or last when days have passed, or even when an instant, a second, or a moment has passed. Thus human life, too, just like the current of a river, does not last long but is full of distress and, moreover, entails pain.892
“ ‘Young brahmins, I dwelled with the thoughts of love (the details should be explained), compassion, joy, and equanimity. Young brahmins, you should now dwell with the thoughts of love, compassion, joy, and equanimity.’
“Great King, the teacher Araṇemi preached the Dharma to monks throughout his life, for as long as he was alive, and until the end of his life: ‘Human life is short, does not last long, but is full of distress, and, moreover, entails pain.’
“Great King, what do you think? If you think that the one who was that teacher named Araṇemi at that time, on that occasion, [F.265.b] was someone else, you should think otherwise. I was the teacher named Araṇemi.
“Great King, if you think that I attained supreme and complete awakening because I benefited beings, you should think otherwise; that act of mine was only a cause, only a condition, only a preparation for supreme and complete awakening.”
4. The Story of the Teacher Govinda895
“Great King, again, when I was seeking supreme and complete awakening through the practice of a bodhisattva, I benefited beings through great wisdom and eloquence. Listen to that story.
“Great King, once there was a king named Diśāṃpati. King Diśāṃpati had a son called Prince Reṇu.896 King Diśāṃpati was served by a very wealthy brahmin named Govinda, and the brahmin Govinda had a son named Jyotiṣpāla, a young brahmin who was wise, clearheaded, intelligent, and endowed with enough wisdom to behave in harmony with the sacred scriptures. Thus, his father, the brahmin Govinda, used to consult the young brahmin Jyotiṣpāla about managing every activity of their farm. He issued every judgment only after consulting the young brahmin Jyotiṣpāla, and never acted without consulting him. Jyotiṣpāla was the friend and favorite of Prince Reṇu and six kṣatriyas who were the king’s attendants, and he was the same age as they were.
“Whenever King Diśāṃpati wanted to play, amuse himself, and enjoy himself, he [F.266.a] entrusted every obligation and every duty to the brahmin Govinda, went up to the terrace without male company, and played, amused himself, and enjoyed himself, to the accompaniment of musical instruments.
“Later, the brahmin Govinda died. When he died, King Diśāṃpati was much distressed and plunged into despair. He said, ‘Alas, it is a dreadful detriment to me that the brahmin Govinda has died!’
“Then Prince Reṇu went to King Diśāṃpati. When he arrived, he asked the king, ‘Your Majesty, why are you so distressed, plunged into despair, and suffering from this distress and despair because the brahmin Govinda has died?’
“ ‘Prince, whenever I wanted to play, make love, and enjoy myself, I entrusted every obligation and every duty to the brahmin Govinda, went up to the terrace without male company, and played, made love, and enjoyed myself, to the accompaniment of musical instruments. I had the thought now, “Alas, it is a dreadful detriment to me that the brahmin Govinda has died!” ’
“ ‘Your Majesty, please do not be so distressed, immersed in grief, plunged so into distress and grief. Why? Your Majesty, the brahmin Govinda had a son named Jyotiṣpāla, a young brahmin who is wise, clearheaded, [F.266.b] intelligent, and endowed with enough wisdom to behave in harmony with the sacred scriptures. Thus, his father, the brahmin Govinda, used to manage every activity only after consulting the young brahmin Jyotiṣpāla, and never acted without consulting him. He issued every judgment after consulting the young brahmin Jyotiṣpāla, and never acted without consulting him. Your Majesty, therefore, please appoint him to the post of his father, Govinda.’
“King Diśāṃpati then summoned the young brahmin Jyotiṣpāla by messenger and said, ‘Young brahmin, from today onward, I appoint you to the post of your father, the brahmin Govinda.’
“ ‘Certainly,’ replied the young brahmin Jyotiṣpāla. After that, the young brahmin Jyotiṣpāla took over the management of the farm that his father, the brahmin Govinda, had managed. He also took over issuing judgments that his father, the brahmin Govinda, had managed. Thereupon his name, ‘Young Brahmin Jyotiṣpāla,’ disappeared, and he came to be known as Brahmin Govinda.
“Thereupon the brahmin Govinda summoned by messenger the six kṣatriyas who were the king’s attendants and said, ‘Sirs, now go to Prince Reṇu. When you arrive, wish Prince Reṇu victory and long life and say to him, “If you, Reṇu, are happy, we are likewise happy. If you, Reṇu, are distressed, we are likewise distressed. We six kṣatriyas, who are the king’s attendants, are the friends and favorites of you, Reṇu, and we are the same age as you are. When you, Reṇu, succeed to your father’s throne after his death, [F.267.a] please share your property with us.” ’
“ ‘O Master, we will do so,’ replied the six kṣatriyas who were the king’s attendants to the brahmin Govinda. They went to Prince Reṇu and, when they arrived, wished him victory and long life and said to him, ‘If you, Reṇu, are happy, we are likewise happy. If you, Reṇu, are distressed, we are likewise distressed. We six kṣatriyas, who are the king’s attendants, are the friends and favorites of you, Reṇu, and we are the same age as you are. When you, Reṇu, succeed to your father’s throne after his death, please share your property with us.’
“ ‘I will do so,’ replied Prince Reṇu.
“Later, King Diśāṃpati died, and a group of ministers, chief ministers, executors of the king’s law, and those who lived by mantras put Prince Reṇu upon his father’s throne and anointed him as king. After that, his name, Prince Reṇu, disappeared, and he came to be known as King Reṇu. Thereupon King Reṇu summoned the brahmin Govinda by messenger [F.267.b] and said, ‘Think that henceforth you, Master, should teach me just as you taught my father.’
“ ‘Certainly,’ replied the brahmin Govinda.
“Thereupon the brahmin Govinda summoned by messenger the six kṣatriyas who were the king’s attendants and said, ‘Sirs, go to King Reṇu. When you arrive, wish King Reṇu victory and long life and ask, “Your Majesty, do you remember that, when you were a prince, we came to you and said, ‘If you, Reṇu, are happy, we are likewise happy. If you, Reṇu, are distressed, we are likewise distressed. We six kṣatriyas, who are the king’s attendants, are the friends and favorites of you, Reṇu, and we are the same age as you are. When you, Reṇu, succeed to your father’s throne after his death, please share your property with us’?” If he answers “Yes, I do,” say, “Your Majesty, it is the right time.” If he asks, “But who could divide this land, the inside of which is vast and the outer shape of which is like a chariot, into seven?” say, “Your Majesty, none other than Govinda could.” ’
“ ‘Master, we will do so,’ replied the six kṣatriyas who were the king’s attendants to the brahmin Govinda. They then went to King Reṇu and, when they arrived, wished King Reṇu victory and long life and asked, “Your Majesty, do you remember that, when you were a prince, we came to you and said, ‘If you, Reṇu, are happy, we are likewise happy. If you, Reṇu, are distressed, we are likewise distressed. We six kṣatriyas, who are the king’s attendants, are the friends and favorites of you, Reṇu, and we are the same age as you are. When you, Reṇu, succeed to your father’s throne after his death, please share your property with us’?”
“ ‘Sirs, yes, I do.’
“ ‘Your Majesty, it is the right time.’
“ ‘But who could divide this land, which is vast and shaped like a chariot, [F.268.a] into seven?’
“ ‘Your Majesty, none other than Govinda could.’
“Then King Reṇu summoned the brahmin Govinda by messenger and asked, ‘O Master, can you divide this land, which is vast and shaped like a chariot, into seven?’
“ ‘Your Majesty, I can do that easily.’
“Having thus replied to King Reṇu, the brahmin Govinda then reserved the middle part of the land and some of the surrounding smaller areas as King Reṇu’s portion. King Reṇu was satisfied with this, and he expressed his satisfaction thus: ‘The way the brahmin Govinda reserved my portion is just as one who is wise and clearheaded and knows division would do.’
“Then, he divided the other surrounding areas into the portions for the six kṣatriyas who were the king’s attendants. The six kṣatriyas too were satisfied with this, and they expressed their satisfaction thus: ‘The way the brahmin Govinda divided the land is just as one who is wise and clearheaded and knows division would do. The areas that we had been thinking about for a long time are now divided as our portions.’
“Then the six kṣatriyas waiting on the king said to the brahmin Govinda, ‘O Master, please think that henceforth you should teach us just as you teach King Reṇu.’
“ ‘I will do so,’ replied the brahmin Govinda. After that, the brahmin Govinda taught King Reṇu, the six kṣatriyas who were the king’s attendants, seven very wealthy kṣatriyas, seven very wealthy brahmins, seven very wealthy householders, and forty wives of equal rank.
“He gave lessons in brahmanical mantras to five hundred young brahmins. He also taught many horse trainers, elephant drivers, horsemen, [F.268.b] swordsmen, archers, servants, attendants, dancers, princes who were brave and bold like praskandins and great nagnas, worshipers, barbers, and bath attendants.897
“Thereupon his name, Brahmin Govinda, disappeared, and he came to be known as the brahmin Mahāgovinda.898 The brahmin Mahāgovinda was then respected by brahmins as Brahmā, by the king as a god, and by the citizens and provincial dwellers as a king. Brahmins thought, ‘The brahmin Mahāgovinda has seen the path of Brahmā. He has realized and seen the path of Brahmā and completed everything.’ The king, citizens, and provincial dwellers too thought, ‘The brahmin Mahāgovinda has seen the path of Brahmā. He has realized and seen the path of Brahmā and completed everything.’
“The brahmin Mahāgovinda himself thought, ‘I am now respected by brahmins as Brahmā, by the king as a god, and by the citizens and provincial dwellers as a king. Brahmins think, “The brahmin Mahāgovinda has seen the path of Brahmā. Having realized and seen the path of Brahmā, he dwells, having completed everything.” The king, citizens, and provincial dwellers too think likewise. I do not know the path of Brahmā. I have neither actualized and seen the path of Brahmā nor completed everything. [F.269.a] However, I have heard from my father, Brahmin Govinda, that if a brahmin dwelled in the dhyāna of compassion in a solitary place for the four months of summer, Brahmā would come to him. I will now dwell in the dhyāna of compassion in a solitary place for the four months of summer.’
“Thereupon the brahmin Mahāgovinda said to King Reṇu, ‘Your Majesty, please look for another teacher for now. I would like to dwell in the dhyāna of compassion in a solitary place for the four months of summer.’
“ ‘O Master, please know it is the right time.’
“He said to the six kṣatriyas who were the king’s attendants, the seven very wealthy kṣatriyas, the seven very wealthy brahmins, the seven very wealthy householders, and the forty wives of equal rank, ‘Ladies, stay at home for now, neither distracted nor careless. I want to dwell in the dhyāna of compassion in a solitary place for the four months of summer.’
“ ‘Dear one, it is the right time.’
“He said to the five hundred young brahmins, ‘Young brahmins, keep and recall the sciences that you have heard, been taught, and accomplished for now. I want to dwell in the dhyāna of compassion in a solitary place for the four months of summer.’
“ ‘O Master, it is the right time.’
“He said to many horse trainers, elephant drivers, horsemen, chariot riders, swordsmen, archers, servants, attendants, dancers, princes who were brave and bold like praskandins and great nagnas, worshipers, barbers, and bath attendants, ‘Sirs, look for another teacher for now. I want to dwell in the dhyāna of compassion in a solitary place for the four months of summer.’ [F.269.b]
“ ‘O Master, it is the right time.’
“After that, the brahmin Mahāgovinda had a terrace built in the east of the city and dwelled in the dhyāna of compassion in that solitary place for the four months of summer, but Brahmā did not come to him. Thereupon, a day before the end of the four months of summer, the brahmin Mahāgovinda thought, ‘I have heard from my father, Brahmin Govinda, that if a brahmin dwelled in the dhyāna of compassion in a solitary place for the four months of summer, Brahmā would come to him. However, Brahmā does not come to me.’
“Brahmā, the ruler of the Sahā World, knew the brahmin Mahāgovinda’s thoughts. He disappeared from the world of Brahmā, as quickly as a strong man stretches his bent arm or bends his stretched arm, and went to the brahmin Mahāgovinda’s terrace. At that time, the figure of Brahmā, the ruler of the Sahā World, radiated light, and the vast splendor of his light filled the entire terrace. The brahmin Mahāgovinda saw the vast splendor of his light fill the entire terrace in the second half of the night. Upon seeing it, he spoke a verse:
“Then the brahmin Mahāgovinda thought, ‘For now I have attained what is to be attained as the purpose of the present life. I will now ask about the purpose of the future.’ He then spoke a verse:
“Then the brahmin Mahāgovinda thought, ‘I perfectly know the meaning of these words spoken by Brahmā: “Brahmin, abandoning the thought ‘It is me’ among humans.” I also perfectly know the meaning of these words spoken by Brahmā: “Dedicating attention to compassion in solitude.” But I do not know the meaning of these words spoken by Brahmā: “Not possessing the self, which is a stain, and being free from sexual intercourse.” ’ And so then he spoke a verse:
“Thereupon the brahmin Mahāgovinda thought, ‘If I understand the meaning of what Brahmā has said, it is difficult for laymen, who live at home, [F.270.b] to lead the pure life, which is totally pure, unadulterated, complete, completely pure, and clean, throughout their lives. Now I will go forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes.’
“Brahmā, the ruler of the Sahā World, knew the brahmin Mahāgovinda’s thoughts and spoke a verse:
“Having thus spoken, Brahmā, the ruler of the Sahā World, disappeared from that very place. After that, when the four months of summer had passed, King Reṇu went to the brahmin Mahāgovinda. When he arrived, he bowed low until his forehead touched the brahmin Mahāgovinda’s feet, and then he sat down to one side. When he had sat down to one side, the brahmin Mahāgovinda said to King Reṇu:
“Mahāgovinda replied:
“The king inquired:
“Mahāgovinda answered:
“The king declared:
“Mahāgovinda then instructed him: [F.271.a]
“The king replied, ‘Master, please know that it is the right time.’
“After that, the brahmin Mahāgovinda asked the six kṣatriyas who were the king’s attendants, ‘Sirs, what would you do if I went forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes?’
“ ‘O Master, please wait for seven years. After seven years have passed, we will enthrone our sons, kinsmen, or others, and then go forth ourselves, following you.’
“ ‘Sirs, seven years is too long. Moreover, you will be attached to the objects of desire. You will be intoxicated by various amusements. Since the end of life is difficult to predict, it is uncertain if you will really go forth or not after seven years have passed. So, I will go forth soon.’
“ ‘O Master, please wait for six, five, four, three, two years or one; or seven, six, five, four, three, two months or one; or seven days. After seven days have passed, we will enthrone our sons, kinsmen, or others, and then go forth ourselves, following you.’
“ ‘Sirs, seven days is not too long. But still you will be attached to the objects of desire. You will be intoxicated by various amusements. Since the end of life is difficult to predict, it is uncertain if you will really go forth or not after seven days have passed. So, I will go forth soon.’
“ ‘O Master, please know that it is the right time.’
“After that, the brahmin Mahāgovinda asked the seven very wealthy kṣatriyas, the seven very wealthy brahmins, [F.271.b] the seven very wealthy householders, and the forty wives of equal rank, ‘Ladies, what would you do if I went forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes?’
“ ‘Dear one, we are queens when you make us queens, friends when you make us friends. If you go forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes, we will go forth too, following you, dear.’
“ ‘Ladies, know that it is the right time.’
“After that, the brahmin Mahāgovinda asked the five hundred young brahmins, ‘What would you do if I went forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes?’
“ ‘O Master, we depend on you, Master, for all that we eat. If you go forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes, we will go forth too, following you, Master.’
“ ‘Sirs, know that it is the right time.’
“He asked the many horse trainers, elephant drivers, horsemen, chariot riders, swordsmen, archers, servants, attendants, dancers, princes who were brave and bold like praskandins and great nagnas, worshipers, barbers, and bath attendants, ‘Sirs, what would you do if I went forth from my home into homelessness with true faith, having shaved off my hair and beard and donned saffron robes?’
“ ‘…If you go forth from your home into homelessness with true faith, having shaved off your hair and beard and donned saffron robes, we will go forth too, following you, Master.’
“ ‘Sirs, know that it is the right time.’ [F.272.a]
“Then the brahmin Mahāgovinda went forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes. King Reṇu, with hundreds of, thousands of, hundreds of thousands of attendants also went forth from his home into homelessness with true faith, having shaved off his hair and beard and donned saffron robes, following the brahmin Mahāgovinda. The six kṣatriyas who were the king’s attendants, the seven very wealthy kṣatriyas, the seven very wealthy brahmins, the seven very wealthy householders, and the forty wives of equal rank too went forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes, following the brahmin Mahāgovinda. The five hundred young brahmins too went forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes, following the brahmin Mahāgovinda. The elephant drivers, horsemen, chariot riders, swordsmen, archers, servants, attendants, dancers, princes who were brave and bold like praskandins and great nagnas, worshipers, barbers, and bath attendants too went forth from their homes into homelessness with true faith, having shaved off their hair and beards and donned saffron robes, following the brahmin Mahāgovinda.
“Thus, having gone forth, the brahmin Mahāgovinda abandoned the five obstacles that cause lesser defilements of the mind and reduce intelligence, and which are associated with harm and unassociated with nirvāṇa. He dwelled, dedicating attention to one direction and suffusing and perfecting it with his thought of love that was free from anger, wrath, and malice, and was vast, huge, immeasurable, and fully developed. [F.272.b] Likewise, he dwelled, dedicating attention to the second, third, fourth, upward, downward, and horizontal directions, and all directions of this entire world at once, and suffusing and perfecting them with his thought of love that was free from anger, wrath, and malice, and was vast, huge, immeasurable, and fully developed.
“Likewise, he dwelled, dedicating attention to one direction and suffusing and perfecting it with his thoughts of compassion, joy, and equanimity that were free from anger, wrath, and malice, and were vast, huge, immeasurable, and fully developed.
“Likewise, he dwelled, dedicating attention to the second, third, fourth, upward, downward, and horizontal directions, and all directions of this entire world at once, and suffusing and perfecting them with his thought of equanimity that was free from anger, wrath, and malice, and was vast, huge, immeasurable, and fully developed.
“Thereupon his name, Brahmin Mahāgovinda, disappeared and he came to be known as Teacher Govinda. Then Teacher Govinda traveled from city to city, from town to town, with hundreds of, thousands of, hundreds of thousands of attendants.
“At that time, whenever something bad happened to men or women, they made the gesture of supplication in the direction of Teacher Govinda and spoke an inspired utterance three times: ‘Salutations to Teacher Govinda! Salutations to Teacher Govinda! Salutations to Teacher Govinda!’
“Great King, what do you think? It was me who was Teacher Govinda at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening because I benefited beings there, you should think otherwise; that act of mine was only a cause, only a condition, only a preparation for supreme and complete awakening.”
J. The First Resolution and the First Veneration of a Buddha
5. The Story of King Prabhāsa901
“O Honored One, where did the Blessed One form the resolution for supreme and complete awakening for the first time?”
“Great King, once there was a king named Prabhāsa. In his country, there was a treasured elephant whose color was white like the flower of a white water lily, whose body was well supported in its seven parts, and who was well proportioned, attractive, and pleasant to behold. One day King Prabhāsa summoned an elephant trainer by messenger and ordered him, ‘O gentle sir, train this most excellent elephant quickly and well, and then bring it to me.’
“ ‘Certainly, Your Majesty,’ replied the elephant trainer to King Prabhāsa, and he trained that most excellent elephant. When he realized that it was trained, he brought the elephant to King Prabhāsa and said, ‘Your Majesty’s most excellent elephant is trained. May Your Majesty know that it is the right time.’
“Thereupon King Prabhāsa mounted that most excellent elephant and, with the elephant trainer seated in front, went deer hunting. Soon the elephant noticed the smell of a she-elephant living in the forest and began to run, tracking the smell. Being carried by the elephant as fast as the wind, the king shouted to the elephant trainer, [F.273.b] ‘Hey, elephant trainer,
“ ‘Hey, elephant trainer, calm this lord of elephants, calm it!
“ ‘Your Majesty,’ the elephant trainer replied,
“The elephant trainer was not able to make that most excellent elephant return anywhere. Then he said to the king, ‘Your Majesty, this elephant is mad. Please grasp the bough of a tree.’
“Then the king and the trainer both grasped the bough of a tree and hung there. Having escaped death, they felt safe. The king said to the trainer, ‘You brought the elephant to me untamed.’
“ ‘Your Majesty,’ replied the elephant trainer, ‘I had completely tamed it, but it refused to obey when it noticed the smell of a she-elephant. However, Your Majesty, it will soon come back, remembering what it was taught.’
“Then, when seven days had passed after the elephant was released from its madness, it did remember what it had been taught and came back to the stable. [F.274.a] The elephant trainer quickly reported this to the king: ‘Your Majesty, that elephant has come back.’
“ ‘You did not tame it,’ accused the king.
“ ‘Yes I did, Your Majesty.’
“ ‘Can you prove that?’
“ ‘Yes, I will show Your Majesty.’
“He brought a mass of heated iron to the training ground and directed the elephant to pick it up. It then tried to pick it up without hesitation. The elephant trainer said, ‘Your Majesty, the elephant can pick it up, but it will die if it really does so.’
“ ‘O gentle sir,’ replied the king, ‘we were tossed about by this elephant, which had been tamed to such an extent. What is the reason for this?’
“ ‘Your Majesty, did I not say to you before that we tame the body, but not the mind? I tamed its body, but not its mind.’
“ ‘Have you ever seen or heard of anyone who tames the mind?’ asked the king.
“Spurred by a god, the elephant trainer said, ‘Your Majesty, those who tame both body and mind are the buddhas, the blessed ones.902
“The king asked:
“The elephant trainer answered:
“Then, having heard of the effort and power of the buddhas, the blessed ones, King Prabhāsa gave donations and made merit, and he made an aspiration for supreme and complete awakening:
6. The Story of the Potter Bṛhaddyuti903
“O Honored One, to which completely awakened one did the Blessed One, seeking supreme and complete awakening himself, offer almsfood for the first time?”
“Great King, once there was a city called Bṛhāvatī, in which there was a potter named Bṛhaddyuti.
“At that time, there appeared in the world a teacher named Śākyamuni, who was … a buddha, a blessed one. His two best and wisest disciples were called Śāriputra and Maudgalyāyana, and his attendant monk was called Ānanda. Once, when the completely awakened one Śākyamuni was traveling, surrounded by a group of monks, he arrived at the city of Bṛhāvatī. [F.275.a] He caught a serious wind illness there and said to the venerable Ānanda, ‘Ānanda, go and bring ghee, oil, and sugar water from the potter Bṛhaddyuti’s place.’
“ ‘Certainly, O Honored One,’ replied the venerable Ānanda to the Blessed One, and he went to the potter Bṛhaddyuti. When he arrived, he said to the potter Bṛhaddyuti, ‘Bṛhaddyuti, please understand that the Blessed One has caught a serious wind illness and needs ghee, oil, and sugar water.’
“The potter Bṛhaddyuti accepted the venerable Ānanda’s request, and went to the completely awakened one Śākyamuni with his son, bringing the ghee, oil, and sugar water. When he arrived, he anointed the Blessed One’s body with the ghee and oil, washed his body with mild water, and offered him a drink of sugar water. By these things, the completely awakened one Śākyamuni endured the illness, and his health returned.
“Thereupon the potter Bṛhaddyuti threw himself at the Blessed One’s feet and expressed this aspiration:
“His son made an aspiration, too: ‘May I too, by this act, understand the formless dharmas and become the attendant of the Blessed One.’
“Great King, what do you think? It was me who was the potter Bṛhaddyuti at that time, on that occasion. There I offered almsfood for the first time to the completely awakened one Śākyamuni. It was Ānanda who was his son at that time, on that occasion.” [B51]
K. The Question of King Prasenajit: The Veneration of Past Buddhas904
“O Honored One, [F.275.b] how many completely awakened ones did the Blessed One serve, seeking supreme and complete awakening himself?”
“Great King, in the second incalculably long eon,
Thereupon King Prasenajit of Kosala rejoiced in and praised the words of the Blessed One. He bowed low until his forehead touched the feet of the Blessed One, and then he departed from the Blessed One’s presence.
L. The Question of Ānanda or Section of Many Buddhas909
The Section of Many Buddhas is completed.
The Buddha Prabhāsa,928 Śākyamuni, Kauṇḍinya, the leader of the world, Aparājita, Ratnaśikhin, Kṣemaṃkara, Praṇāda, Śrīsaṃbhava, Hiteṣin, Kauṇḍinya, Sudarśana, Sunetra, Dhṛtarāṣṭra, Dīpaṃkara, Ascetic Practitioner, Tamonuda,929 Kṣemaṃkara, Mahendra, Śikhin, Aniruddha, Sunetra, Sujāta, Sumanas, Candana, Brahmadatta, Marīcin, Parārthadarśin, Śākyamuni, Atyuccagāmin, Uttara, Śreṣṭhin, Śamitāri, Aṅgaratha, Bhāgīratha, Brahmā, Brahmāyus, [F.280.a] Candana, Indra,930 Indradamana, Ratnaśaila, Sarvārthasiddha, Indradhvaja who is the last of the second incalculably long eon, Kṣemaṃkara, Pūrṇa, Sarvābhibhū, Ratnacūḍa, Padmottara, Yaśottara, Suvādin, Vimala, Prabodhana, Jitāri, Vāsiṣṭha, Jyotiṣprabha, Ketu, Ṛṣi Bhāradvāja, Arthadarśin, Parārthadarśin, Sarvārthadarśin,931 Tiṣya, Puṣya,932 Vipaśyin, Śikhin, Viśvabhū, Krakucchanda, Kanakamuni, Kāśyapa, Śākyamuni, and Maitreya, who is the last.
M. The Insult by the Brahmin Girl Cañcā934
The Buddha, the Blessed One, was staying in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. He was treated with honor, looked up to . . . .935 At that time, many wandering mendicants belonging to a different faith sat together in a meeting hall and talked with each other: “Sirs, please understand that once we were treated with honor, looked up to, and esteemed by kings, ministers, brahmins, householders, citizens, provincial dwellers, merchants, the heads of guilds, and caravan leaders. Thus, the requisites were obtained for us, too, namely, robes, almsfood, bedding, and medicines for the sick. Now, however, they treat with honor, look up to, esteem, and venerate the śramaṇa Gautama who has appeared in the world, and the requisites are obtained only for him, namely … medicines for the sick. Because of this, our gain and honor have now been completely lost. What should we do about this?”
Then someone suggested, [F.280.b] “Sexual intercourse is a fault for those who lead the pure life. So, let us lay this fault on him.”
“How should we do that?” asked another.
They then decided, “We should entice a female mendicant among us who is well proportioned, attractive, and pleasant to behold: ‘Sister, now slander the śramaṇa Gautama.’ ”936
“Which female mendicant among us is well proportioned, attractive, and pleasant to behold?”
“The brahmin girl Cañcā is. Let us entice her.”
They summoned her by messenger and said, “Sister, understand that once we were treated with honor . . . . The requisites were obtained for us, namely, … medicines for the sick. However, since the śramaṇa Gautama appeared in the world, people treat him with honor, and our gain and honor have now been completely lost. Are you going to ignore this?”
“Noble ones, what should I do about that?” asked the brahmin girl, the female mendicant Cañcā.
“Sister, can you slander the śramaṇa Gautama for the sake of your relatives, saying, ‘He had sexual intercourse with me’? If you do this, our gain and honor will be restored.”
Having heard this proposal, the brahmin girl Cañcā answered the many wandering mendicants belonging to a different faith: “Noble ones, I would not like to slander the śramaṇa Gautama.”
“Sister, unless you slander the śramaṇa Gautama, you may not have any conversation with us, speak in a friendly manner with us, meet us, or see us. We will not let you stay anywhere. It is possible that you will die from grief over this and be reborn in various hells.”
(Women have little wisdom.)
Thus she became afraid and said, “Noble ones, I will do so.”
“Sister, for now pay frequent visits to the Jetavana, [F.281.a] and then slander the śramaṇa Gautama sometime later.”
She visited the Jetavana after waking up every morning. Later, she tied a vessel to her belly and went to the Blessed One. At that time, the Blessed One was preaching the Dharma in front of an audience of hundreds. When the Blessed One saw the brahmin girl, the female mendicant Cañcā, from a distance, he thought, “The actions were performed and accumulated by me, accruing a heap of karma. The conditions have ripened, and they approach me like a flood, inevitably. Who else but me would experience the actions that will certainly appear?”
Thereupon the brahmin girl, the female mendicant Cañcā, sat down in front of the Blessed One and said:
The Blessed One said,
The Blessed One countered:
XI. Anavatapta938
A. The Buddha’s Visit to Lake Anavatapta939
Thereupon the monks who were the most venerable of the elders said to the Blessed One, “Honored One, the discourse concerned with the Dharma was given to King Prasenajit of Kosala. Where you formed the resolve toward supreme and complete awakening for the first time and how many completely awakened ones [F.281.b] the Blessed One served were also explained.940 Thus, we will go to the great lake Anavatapta and, in the presence of the Blessed One, explain the karmic bond of each of us.”
The Blessed One assented to the monks who were the most venerable of the elders by remaining silent.
It is natural that the buddhas, the blessed ones, without fail perform ten acts while alive. What are the ten? (1) To predict a future buddha; (2) to cause some beings to make the resolution to attain complete and supreme awakening without regressing; (3) to convert all those who are to be converted by that buddha; (4) to indicate the best two of their disciples; (5) to establish the boundary of the community; (6) to abandon one fifth of their life; (7) to display a great miracle in Śrāvastī; (8) to show themselves descending from among the gods in the city of Sāṃkāśya; (9) to establish their parents in the truths; and (10) to show the former karmic bonds together with the community of disciples on the great lake Anavatapta.941 The buddhas, the blessed ones, do not become completely emancipated until they have performed these acts. In this case, the Blessed One wished to explain the former karmic bonds together with the community of disciples on the great lake Anavatapta. He said to the monks, “Monks, let us go to the great lake Anavatapta and explain the former karmic bonds there.”
“Certainly, O Honored One,” replied the monks to the Blessed One. Thereupon the Blessed One, together with four hundred ninety-nine arhats, disappeared from Śrāvastī and went to the great lake Anavatapta.
Thereupon the Blessed One entertained mundane thoughts. It naturally occurs that when the buddhas, the blessed ones, entertain mundane thoughts, living creatures, including those as small as ants, understand the Blessed One’s thoughts. The nāga kings Nanda and Upananda therefore wondered, “Why did the Blessed One entertain mundane thoughts?” They then saw that the Blessed One intended to explain the former karmic bonds on the great lake Anavatapta. And so, in the middle of the great lake Anavatapta they created a lotus blossom with a thousand petals, which was as large as the wheel of a chariot, beautiful, and made entirely of gold, and whose stalk was made of jewels, whose filaments were made of diamonds, and which was surrounded by thousands of other lotus blossoms. The Blessed One sat in the center of the lotus blossom before the community of monks. The monks who were the most venerable of the elders also sat in the centers of the other lotus blossoms.
B. The Contest of Magical Power between Śāriputra and Mahāmaudgalyāyana943
1. A Story of the Present944
At that time, the venerable Śāriputra was sewing his outer robe on Mount Gṛdhrakūṭa. Then the Blessed One said to the venerable Mahāmaudgalyāyana, “Maudgalyāyana, go and bring your going-forth companion.”
“Certainly, O Honored One.” The venerable Mahāmaudgalyāyana then disappeared from the great lake Anavatapta and instantly stood in front of the venerable Śāriputra on Gṛdhrakūṭa. He said, “O Venerable Śāriputra, the Teacher is waiting for you, intending to explain the former karmic bonds together with four hundred ninety-nine arhats on The great lake Anavatapta. Let us go there.”
“O Venerable Mahāmaudgalyāyana,” replied Śāriputra, “for the time being, I will sew my outer robe. After that, I will go.”
“I will help you,” said Mahāmaudgalyāyana.
“Please do so.”
Then the venerable Mahāmaudgalyāyana began to sew, using the five fingers of each hand with his magical power. The venerable Śāriputra said, [F.282.b] “O Venerable Mahāmaudgalyāyana, now then, let’s finish sewing.”945
“O Venerable Śāriputra,” replied Mahāmaudgalyāyana, “if you do not go on your own, I will take you by force.”
The venerable Śāriputra then took off his belt and said, “O Venerable Mahāmaudgalyāyana, since you have been praised by the Blessed One as the best of those who possess magical power, you should take this first and take me afterward.”
Then the venerable Mahāmaudgalyāyana pulled it. The venerable Śāriputra thought, “Since he possesses great dignity and great magical power, it is possible that he will take it.” He then tied it around the summit of Mount Gṛdhrakūṭa. When the venerable Mahāmaudgalyāyana pulled it again, Mount Gṛdhrakūṭa quaked. The venerable Śāriputra thought, “He might take even Mount Gṛdhrakūṭa. I will now tie it around Mount Sumeru, the king of mountains.” He then did tie it around Mount Sumeru, the king of mountains. Again, when the venerable Mahāmaudgalyāyana pulled it, Mount Sumeru, the king of mountains, quaked, as did the nāga kings Nanda and Upananda. The entire Anavatapta also trembled, and the monks who were the most venerable of the elders shook, too. Sitting in the centers of the lotus blossoms, they asked the Blessed One, “O Honored One, why are the two nāga kings Nanda and Upananda quaking?”
“Monks,” the Blessed One replied, “Nanda and Upananda are not quaking by themselves, but because the two great disciples are displaying their magical power.”
The venerable Śāriputra thought, “Since even this Mount Sumeru, the king of mountains, might be taken,946 I will now tie the belt around the stalk of the lotus on which the Blessed One is sitting.” He then did tie it around the stalk of the lotus on which the Blessed One was sitting, and it remained unmoving. When his magical power was hindered thus by the other’s magical power, Mahāmaudgalyāyana said to the venerable Śāriputra, “O Venerable Śāriputra, you have finished playing with your magical power. [F.283.a] Now, please come.”
“O Venerable Mahāmaudgalyāyana, you go and I will come after.”
Yet, before the venerable Mahāmaudgalyāyana arrived, the venerable Śāriputra himself arrived. He bowed low until his forehead touched the Blessed One’s feet, and then he sat in the center of a lotus blossom. Then the venerable Mahāmaudgalyāyana arrived. When he saw the venerable Śāriputra, he said, “O Venerable Śāriputra, have you already come?”
“Yes, I have, O Venerable One.”
2. A Story of the Past: The Painter and the Mechanic947
The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “How is it, O Honored One, that, although the Blessed One has praised the venerable Mahāmaudgalyāyana as the best of those who possess magical power, the venerable Śāriputra defeated him with his magical power?”
“Listen, monks,” the Blessed One replied, “how, not only in the present but also in the past, he defeated him with his art.
“Monks, once there was a certain painter in the midland region. He went on some business from the midland region to a region called Yavana.948 There he entered the house of a mechanic. The mechanic made a mechanical woman to attend on the fatigued painter and gave it to him. It washed his feet and stayed with him. Then he said ‘Leave,’ but it remained silent. He thought, ‘Certainly she must have been given to me so that she and I would enjoy ourselves.’ He took it by the hand and pulled it, whereupon it broke into a pile of wooden pieces. He felt ashamed and thought, ‘I was humiliated here by myself. I will now humiliate him among the king and his attendants.’
“He then painted an image of himself hanged on the surface of the door and hid behind the door. When the time for him to wake up had passed, the mechanic remarked, [F.283.b] ‘It is quite late. Why does he not come out the door?’ He went there and saw the man hanged and dead. He wondered, ‘Why did he kill himself?’ He then saw the mechanical doll broken into a pile of wooden pieces, and thought, ‘He must have hanged himself because he felt ashamed of himself.’
“In the region of Yavana, when a guest died in any house, they would not hold his funeral until they had reported it to the king. Therefore, the mechanic went to the king and reported to him, ‘Your Majesty, a painter came from the midland region and stayed in my dwelling. I made a mechanical woman to attend on him and gave it to him. He took it by the hand and pulled it, whereupon it fell into a pile of wooden pieces. Ashamed, he hanged himself. Your Majesty, I request an inspection of this, and I will hold his funeral afterward.’
“The king then ordered his men, ‘Sirs, go and conduct the inspection.’
“They went and saw the dead body. They asked themselves, ‘In which way should we lift the body down from the hook?’ Some of them said, ‘Cut the hanging rope.’
“When they had brought axes and began to cut the rope, they realized that it was the wall, and so the mechanic felt ashamed. When he thus felt ashamed, the painter came out from behind the door and said, ‘O sir, you humiliated me here by myself, but you have now been humiliated among the king and his attendants.’
“What do you think, monks? The painter at that time, on that occasion, was indeed this monk Śāriputra. The mechanic at that time, on that occasion, was indeed this monk Maudgalyāyana.949 At that time, he (Śāriputra) defeated him (Maudgalyāyana) with his art. Now again, he has defeated him with his magical power.”
3. A Story of the Past: The Two Painters950
“Listen, again, to how he defeated him with his art.
“Monks, once there were two painters in a certain hamlet, [F.284.a] who fell into a quarrel with one another. One said, ‘I know art well.’
“The other said, ‘I know it much better than you.’
“Competing with each other, they went to the king and threw themselves at the king’s feet. One said, ‘Your Majesty, I know art well.’
“ ‘Your Majesty,’ the other retorted, ‘I know it much better than him.’
“The king showed them the gateway building and said, ‘I do not know which of you two is more skilled. One of you should paint on one wall, and the other on another, and then I will clearly realize which of you two knows art better.’
“A curtain was put up between the two men as a partition, and they undertook to paint. One of them finished his painting in six months. The other just polished the wall for six months. The one who had finished his painting went to the king and said, ‘Your Majesty, my painting is finished. Please examine it.’
“Then the king with some ministers went out the door and looked at the painting. ‘What a skillful painter!’ he exclaimed, much delighted.
“The other one also threw himself at the king’s feet and said, ‘Now, please look at my painting.’
“He opened the curtain. The king saw reflections appearing there. ‘This one is much more skilled in painting,’ he said, with great astonishment.
“Then the painter closed the curtain again, threw himself at the king’s feet, and said, ‘Your Majesty, this is not a painting but a polished wall.’
“Then the king declared with further astonishment, ‘This one is much more skilled in art.’
“What do you think, monks? The one who just polished the wall for six months was indeed this monk Śāriputra. The one who painted for six months at that time, on that occasion, was indeed this monk Maudgalyāyana. [F.284.b] At that time, he (Śāriputra) defeated him (Maudgalyāyana) with his art. Now again, he has defeated him with his magical power.”
4. A Story of the Past: The Ṛṣis Śaṅkha and Likhita (1)951
“Listen, again, to how he defeated him.
“Monks, once there lived two ṛṣis named Śaṅkha and Likhita near the city of Vārāṇasī. One day, a god brought rain and the ground became muddy. Śaṅkha slipped and fell in the mud, and his water jar broke. He then put a curse on the god: ‘Wicked one, may you not bring rain for twelve years from today onward!’
“Having heard about this, King Brahmadatta and the people dwelling in Vārāṇasī went to him and requested, ‘O great ṛṣi, do not do that.’
“ ‘I cannot forgive the wicked one,’ he replied. ‘Subdued by my curse, he will not bring rain for twelve years.’
“King Brahmadatta and the people then requested help from Likhita. He prayed, and the god brought rain.
“What do you think, monks? The ṛṣi Śaṅkha at that time, on that occasion, was indeed this monk Maudgalyāyana. The ṛṣi Likhita at that time, on that occasion, was indeed this monk Śāriputra. At that time, too, he defeated him with his magical power.”
5. A Story of the Past: The Ṛṣis Śaṅkha and Likhita (2)952
“Listen, again, to how he defeated him with his magical power.
“When Likhita threw himself at Śaṅkha’s feet for some reason, Śaṅkha trod on the locks of his hair. Likhita cursed him: ‘May your head split when the sun rises!’
“Śaṅkha retorted, ‘If so, may the sun not rise!’
“The world was then covered in darkness. Thus, the king, brahmins, and householders requested Śaṅkha, ‘O great ṛṣi, please do not do this.’
“He replied, ‘If the sun rises, my head will certainly split.’
“When a replica of Śaṅkha’s head had been made out of clay, the sun rose, and the head split.
“What do you think, monks? Śaṅkha was indeed this monk Maudgalyāyana. Likhita was indeed this monk Śāriputra. At that time, too, he defeated him.”
6. A Story of the Past: The Ivory Carver and the Painter953
“Listen, again, to how he defeated him.
“A certain ivory carver went from the midland region to the region of Yavana, bringing one prastha of ivory rice grains. He entered the house of a painter, but the painter was away. He said to the painter’s wife, ‘Wife of my friend, please cook this prastha of rice and give it.’954 He put the rice grains there and left.
“She then set them to cook, but they were still not done even after all the firewood was exhausted. When her husband came back home, he asked her, ‘Good lady, what is this?’
“She explained everything in detail. He examined the rice grains and realized that they were made of ivory. He scolded his wife and said, ‘Good lady, this is salty water. Bring some different, better water and this rice will get done with that.’
“She asked the ivory carver, ‘Please bring some better water.’
“The painter, having thus instructed her, painted a pond in a certain place and also painted a dead dog there. Then the ivory carver brought a water jar. Believing that it was a pond, he arrived at that place and saw the dead dog. When he began to examine it, covering his nose, his water jar fell and broke. The ivory carver felt ashamed.
“What do you think, monks? The ivory carver at that time, on that occasion, was indeed this monk Maudgalyāyana. The painter at that time, on that occasion, was indeed this monk Śāriputra. However, self-awakened ones do not know even the names of the dhyāna, samādhi, and samāpatti955 that the Tathāgata has attained. The monk Śāriputra does not know even the names of what self-awakened ones have attained. [F.285.b] The monk Maudgalyāyana does not know even the names of what the monk Śāriputra has attained. Other disciples do not know even the names of what the monk Maudgalyāyana has attained.956 Although the monk Śāriputra possesses greater magical power and greater dignity than the monk Maudgalyāyana, I praised Maudgalyāyana as the best of those who possess magical power, implying that he has exercised it many times.”
Here ends the Section of Śāriputra and Maudgalyāyana.
C. Verses of the Elders I957
1. Kāśyapa958
Thereupon the venerable Mahākāśyapa explained his karmic bond. The following was spoken:959
2. Śāriputra961
Thereupon the monks who were the most venerable of the elders asked the venerable Śāriputra, “What karma did the venerable Śāriputra create that matured to cause his great wisdom and great eloquence?” He said:
3. Maudgalyāyana964
Thereupon the monks who were the most venerable of the elders requested the venerable Mahāmaudgalyāyana, “O Venerable Mahāmaudgalyāyana, the venerable Śāriputra has explained his karmic bond. Now you, too, should explain your karmic bond.”
Thus requested, the venerable Mahāmaudgalyāyana said to the monks who were the most venerable of the elders:
4. Śobhita966
Thereupon the monks who were the most venerable of the elders requested the venerable Śobhita, “O Venerable Śobhita, the venerable Kolita has explained his karmic bond. Now you, Venerable Śobhita, should explain your karmic bond.”
Then the venerable Śobhita did explain his karmic bond in the presence of the community of monks:
5. Sumanas967
Thereupon the monks who were the most venerable of the elders requested the venerable Sumanas, “O Venerable Sumanas, the venerable Śobhita has explained his karmic bond. Now you, Venerable Sumanas, should explain your karmic bond.”
He said:
6. Koṭīviṃśa969
Thereupon the monks who were the most venerable of the elders requested the venerable Koṭīviṃśa, “O Venerable Koṭīviṃśa, the venerable Sumanas has explained his karmic bond. Now you, Venerable One, should also explain your karmic bond. What karma did you, Venerable Koṭīviṃśa, create that caused you to be praised by the Blessed One as the best of those who exert themselves?” He said:
7. Vāgīśa970
Thereupon the monks who were the most venerable of the elders requested the venerable Vāgīśa, “O Venerable Vāgīśa, the venerable Koṭīviṃśa has explained his karmic bond. Now you, Venerable One, should also explain your karmic bond.” He said:971
8. Piṇḍola972
Thereupon the monks who were the most venerable of the elders requested the venerable Piṇḍolabharadvāja, “O Venerable Piṇḍolabharadvāja, the venerable Vāgīśa has explained his karmic bond. Now you, Venerable One, should also explain your karmic bond.”
Then the venerable Piṇḍolabharadvāja said:
Here ends the eighth section: The Section of Piṇḍolabharadvāja.
9. Svāgata974
Thereupon the monks who were the most venerable of the elders requested the venerable Svāgata, “O Venerable Svāgata, the venerable Piṇḍolabharadvāja has explained his karmic bond. Now you, Venerable Svāgata, should also explain your karmic bond.”
10. Nandika976
Thereupon the monks who were the most venerable of the elders requested the venerable Nandika, “O Venerable Nandika, the venerable Svāgata has explained his karmic bond. Now you, Venerable Nandika, should also explain your karmic bond.”
D. Verses of the Elders II980
1. Yaśas (1)981
Thereupon the monks who were the most venerable of the elders requested the venerable Yaśas, “O Venerable Yaśas, the venerable Nandika has explained his karmic bond. Now you, Venerable Yaśas, should also explain your karmic bond.”
2. Śaivala982
Thereupon the monks who were the most venerable of the elders requested the venerable Śaivala, “O Venerable Śaivala, the venerable Yaśas has explained his karmic bond. You, Venerable Śaivala, should also explain your karmic bond.”
3. Bakkula984
Thereupon the many monks who were the most venerable of the elders requested the venerable Bakkula, “O Venerable Bakkula, the venerable Śaivala has explained his karmic bond. Now you, Venerable Bakkula, should also explain your karmic bond.”
4. Sthavira986
Thereupon the monks who were the most venerable of the elders requested the elder called Venerable Sthavira, “O Venerable Sthavira, the venerable Bakkula has explained his karmic bond. Now you, Venerable Sthavira, should also explain your karmic bond.” [F.294.a]
5. The Three987
Thereupon the monks who were the most venerable of the elders requested three elders among them, including the venerable Uruvilvā-Kāśyapa, “O Venerables, [F.294.b] the elder called Sthavira has explained his karmic bond. Now you, venerables, should also explain your karmic bond.”
Then they also explained their karmic bonds:
Here ends the fifteenth section: The Section of Uruvilvā-, Nadī-, and Gayā-Kāśyapa.
6. Yaśas (2)988
Thereupon the monks who were the most venerable of the elders requested the venerable Yaśas, “O Venerable Yaśas, the venerables Uruvilvā-, Nadī-, and Gayā-Kāśyapa have explained their karmic bonds. Now you should also explain your karmic bond.”
7. Jyotiṣka991
Thereupon the monks who were the most venerable of the elders requested the venerable Jyotiṣka, “O Venerable Jyotiṣka, the venerable Yaśas has explained his karmic bond. Now you, Venerable Jyotiṣka, should also explain your karmic bond.”
8. Rāṣṭrapāla992
Thereupon the monks who were the most venerable of the elders requested the venerable Rāṣṭrapāla, “O Venerable Rāṣṭrapāla, the venerable Jyotiṣka has explained his karmic bond. Now you, Venerable Rāṣṭrapāla, should also explain your karmic bond.”
Then the venerable Rāṣṭrapāla did explain his karmic bond:
Here ends the eighteenth section: The Section of Rāṣṭrapāla. [B23]
9. Svāti996
Thereupon the monks who were the most venerable of the elders requested the venerable Svāti, “O Venerable Svāti, the venerable Rāṣṭrapāla has explained his karmic bond. Now you, Venerable Svāti, should also explain your karmic bond.” [F.298.a]
10. Jaṅghākāśyapa998
Thereupon the monks who were the most venerable of the elders requested the venerable Jaṅghākāśyapa, “O Venerable Jaṅghākāśyapa, [F.299.a] the venerable Svāti has explained his karmic bond. Now you, Venerable Jaṅghākāśyapa, should also explain your karmic bond.”
Then the venerable Jaṅghākāśyapa did explain his karmic bond:
Here ends the twentieth section: The Section of Jaṅghākāśyapa. [F.299.b]
E. Verses of the Elders III1001
1. Panthaka1002
Thereupon the monks who were the most venerable of the elders requested the venerable Cūḍapanthaka, “O Venerable Cūḍapanthaka, the venerable Jaṅghākāśyapa has explained his karmic bond. Now you, Venerable One, should also explain your karmic bond.”
Then the venerable Cūḍapanthaka did explain his karmic bond:
Here ends the twenty-first section: The Section of Cūḍapanthaka.
2. Sarpadāsa1004
Thereupon the monks who were the most venerable of the elders [F.300.a] requested the venerable Sarpadāsa, “O Venerable Sarpadāsa, the venerable Cūḍapanthaka has explained his karmic bond. Now you, Venerable One, should also explain your karmic bond.”
3. Aniruddha1005
Thereupon the monks who were the most venerable of the elders requested the venerable Aniruddha, “O Venerable Aniruddha, the venerable Sarpadāsa has explained his karmic bond. Now you, Venerable Aniruddha, should also explain your karmic bond.”
4. Kāla1013
Thereupon the monks who were the most venerable of the elders requested the venerable Kāla Mṛgāraputra,1014 “O Venerable Kāla, the venerable Aniruddha has explained his karmic bond. Now you, Venerable One, should also explain your karmic bond.”
Then the venerable Kāla Mṛgāraputra did explain his karmic bond: [F.302.a]
Here ends the twenty-fourth section: The Section of Kāla Mṛgāraputra.
5. Rāhula1015
Thereupon the monks who were the most venerable of the elders requested the venerable Rāhula, “O Venerable Rāhula, the venerable Kāla Mṛgāraputra has explained his karmic bond. Now you, Venerable Rāhula, should also explain your karmic bond.”
6. Nanda1017
Thereupon the monks who were the most venerable of the elders requested the venerable Nanda, [F.303.a] “O Venerable Nanda, the venerable Rāhula has explained his karmic bond. Now you, Venerable Nanda, should also explain your karmic bond.”
7. Dravya1019
Thereupon the monks who were the most venerable of the elders requested the venerable Dravya Mallaputra, “O Venerable Dravya Mallaputra, the venerable Nanda has explained his karmic bond. Now you, Venerable Dravya Mallaputra, should also explain your karmic bond.”
Then the venerable Dravya Mallaputra did explain his karmic bond:
Here ends the twenty-seventh section: The Section of Dravya Mallaputra.
8. Upasena1020
Thereupon the monks who were the most venerable of the elders requested the venerable Upasena, “O Venerable Upasena, the venerable Dravya Mallaputra has explained his karmic bond. Now you, Venerable Upasena, should also explain your karmic bond.”
9. Bhadrika1021
Thereupon the monks who were the most venerable of the elders requested the venerable Bhadrika, “O Venerable Bhadrika, the venerable Upasena has explained his karmic bond. Now you, Venerable Bhadrika, should also explain your karmic bond.”
10. Lavaṇabhadrika1022
Thereupon the monks who were the most venerable of the elders requested the venerable Lavaṇabhadrika, “O Venerable Lavaṇabhadrika, the venerable Bhadrika, king of the Śākyans, has explained his karmic bond. Now you, Venerable Lavaṇabhadrika, should also explain your karmic bond.”
Then the venerable Lavaṇabhadrika did explain his karmic bond:
Here ends the thirtieth section: The Section of Lavaṇabhadrika.
F. Verses of the Elders IV1024
1. Madhuvāsiṣṭha1025
Thereupon the monks who were the most venerable of the elders requested the venerable Madhuvāsiṣṭha, “O Venerable Madhuvāsiṣṭha, the venerable Lavaṇabhadrika has explained his karmic bond. Now you, Venerable Madhuvāsiṣṭha, should also explain your karmic bond.”
Then the venerable Madhuvāsiṣṭha did explain his karmic bond:
Here ends the thirty-first section: The Section of Madhuvāsiṣṭha. [B24]
2. Hetu1026
Thereupon the monks who were the most venerable of the elders requested the venerable Hetu, “O Venerable Hetu, the venerable Madhuvāsiṣṭha has explained his karmic bond. Now you, Venerable Hetu, should also explain your karmic bond.”
3. Kauṇḍinya1027
Thereupon the monks who were the most venerable of the elders requested the venerable Kauṇḍinya, “O Venerable Kauṇḍinya, the venerable Hetu has explained his karmic bond. Now you, Venerable Kauṇḍinya, should also explain your karmic bond.”
4. Upālin1030
Thereupon the monks who were the most venerable of the elders requested the venerable Upālin, “O Venerable Upālin, the venerable Kauṇḍinya has explained his karmic bond. Now you, Venerable Upālin, should also explain your karmic bond.”
5. Prabhākara1033
Here ends the thirty-fifth section: The Section of Prabhākara.
6. Revata1034
Thereupon the monks who were the most venerable of the elders requested the venerable Revata, “O Venerable Revata, the venerable Prabhākara has explained his karmic bond. Now you, Venerable Revata, should also explain your karmic bond.”
7. The Sugata (prose)1036
After they had each finished explaining their karmic bonds, the monks who were the most venerable of the elders requested the Blessed One, “O Honored One, we have each explained our karmic bonds. It would be appropriate if the Blessed One would also explain his karmic bond.”
a. The Son of a Householder1037
“O Honored One, what karma did the Blessed One create so that he was injured on his big toe with a piece of stone while being the Buddha, who had perfectly accomplished awakening?”1038
“Monks,” the Blessed One replied, “the actions were performed and accumulated by the Tathāgata himself in other lives in the past, accruing a heap of karma …
“Monks, once [F.314.a] there lived a certain householder in a certain hamlet. He took a wife from a family of equal rank, and he and she played, made love, and enjoyed themselves . . . . A boy was born and grew up. After the boy’s mother died, the householder took another wife and he and she played . . . . A boy was born to her, too.
“Then the householder arranged for a wife for his elder son. As they played, made love, and enjoyed themselves, they had many sons and daughters. Later, the householder and his wife died. The younger son went to see his brother. The wife asked, ‘My dear, this boy who has come to us, who is he to you?’
“ ‘He is my brother,’ he answered.
“ ‘My dear, does he also have a right to a share of our family’s property?’
“ ‘He gets one half, and we the other half.’
“ ‘My dear, while this one is single, why does he get one half, and we, who are many, the other half?’
“ ‘Good lady, this is the law of the world.’
“ ‘My dear, if this is so, kill him!’
“ ‘Good lady, how could it be right to kill a brother for the sake of property?’
“She insisted on this again and again. Since there is no evil act that those who follow desire cannot perform, he consented. He thought, ‘If I kill him in the village, many people will come to know about it. So, I will kill him in the wilderness.’
“He called his brother and said, ‘Brother, let us go into the wilderness to collect flowers and firewood.’
“He went to the wilderness with his brother, and then he beat him to death with a stone in a cave.
“What do you think, monks? That one who was the son of the householder and killed his younger brother1039 with a stone in the wilderness at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my beating my brother to death with a stone in the wilderness for the sake of wealth, I was boiled in the hells for many years—hundreds of years, thousands of years, [F.314.b] hundreds of thousands of years. Because of the remains of that karma, I was injured on my big toe with a piece of stone, even while being the Tathāgata, who had perfectly accomplished awakening.”
b. A Caravan Leader1040
“O Honored One, what karma did the Blessed One create that matured to cause the Blessed One to be injured on his foot with a piece of khadira wood?”1041
“Monks,” the Blessed One replied, “the actions were performed and accumulated by the Tathāgata himself in other lives in the past, accruing a heap of karma …
“Monks, once there were two caravan leaders. Each of them prepared a ship and took to the great ocean, seeking to gain wealth, and because of a tailwind they quickly arrived at an island of jewels. One of them carefully filled his ship with jewels, and the other carelessly. After both of them departed, the carelessly loaded ship sank. The one whose ship had sunk implored the other, ‘Let me aboard, please!’
“The other weighed him on scales, threw away some of the jewels, and brought him onto the large ship.
“After getting on, he thought, ‘It is nonsense that while he is returning with gains, I have no gains. I will make a hole in his ship.’
“When he secretly and slowly began to make a hole, the other caravan leader came to know about it and said, ‘O caravan leader, do not make a hole in the ship. Otherwise, everyone will suffer misfortune.’
“Unable to stop him, whose mind was possessed with jealousy, he killed him with a short spear.
“What do you think, monks? That caravan leader who killed the other caravan leader at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my killing the caravan leader with a short spear, I was boiled in the hells for many years—hundreds of years, thousands of years, [F.315.a] hundreds of thousands of years. Because of the remains of that karma, I was injured on my foot with a piece of khadira wood, even though I had perfectly accomplished awakening.”
c. A Young Brahmin1042
“O Honored One, what karma did the Blessed One create that matured to cause him, after entering Sālā village with his washed bowl, to return with his bowl just as it was, without obtaining even a bit of food?”
“Monks,” the Blessed One replied, “the actions were performed and accumulated by the Tathāgata himself in other lives in the past, accruing a heap of karma…
“When the buddhas do not appear, there appear self-awakened ones as the only fields of merit in the world, who are compassionate toward inferior, wretched people and content with sitting in places on the outskirts of a town. At that time, a self-awakened one named Conqueror of Defilements had appeared in the world. He stayed in Ṛṣivadana Deer Park near the city of Vārāṇasī. He dressed early in the morning, took his bowl and his robe, and entered Vārāṇasī for alms. A certain young brahmin also entered a certain house for alms, but he came out without obtaining any food. The self-awakened one, free from defilements, entered the house for alms. The young brahmin saw him enter and thought, ‘I will see what this mendicant does.’
“He turned around, followed him, and stayed behind the door. The wife of the householder saw the self-awakened one, whose body was beautiful, whose mind was pure. Faith having arisen in her, she filled his bowl with a pure and fine meal. When he came out, carrying it, the young brahmin saw him and said, ‘Hey, mendicant, [F.315.b] let me have a look at what almsfood you got!’
As his knowledge did not function when he was not particularly attentive, the self-awakened one showed him the food. Then the young brahmin, whose mind was possessed with jealousy, slapped his hand. The bowl fell down and the food scattered on the ground. The young brahmin trampled on it. The self-awakened one said to him, ‘Sir, why do you waste food? If you had asked, I would have given it to you.’
“Having slandered the self-awakened one a great deal, the young brahmin turned around, stalked off to Ṛṣivadana Deer Park, and stayed there.
“What do you think, monks? That one who was the brahmin at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my obstructing the meal of the self-awakened one with my mind possessed by jealousy, I was boiled in the hells for many years . . . .1043 Because of the remains of that karma, I was now obstructed from getting a meal in Sālā village, even though I had perfectly accomplished awakening.”
d. Bharadvāja1044
“O Honored One, what karma did the Blessed One create that matured to cause him to be falsely slandered by the female wandering mendicant Sundarikā?”1045
“Monks,” the Blessed One replied, “the actions were performed and accumulated by the Tathāgata himself in other lives in the past, accruing a heap of karma …
“Monks, once when the human lifespan was eighty thousand years, two brothers went forth in the dispensation of the Completely Awakened One Vipaśyin … a buddha, a blessed one. They were called Vasiṣṭha and Bharadvāja.1046
“Exerting himself, endeavoring, and striving, Vasiṣṭha abandoned all the defilements [F.316.a] and actualized the state of an arhat. Bharadvāja too, through recitation and repetition, became well versed in the three divisions of the canon, as well as in eloquence joined to reason, and also became free from obstacles.1047
“One day, Bharadvāja persuaded a householder to build him a monastery provided with all kinds of necessities. Then he sent a message to his brother, Vasiṣṭha: ‘Let us live together. Please come.’
“Upon hearing this, the brother did come. When the householder saw him, whose behavior was calm, whose body was beautiful, and whose mind was pure, the householder was filled with faith. Faith having arisen in him, he satisfied Vasiṣṭha with good food, and dressed him in a set of robes that fit the great man. Then Bharadvāja felt jealousy and thought, ‘I must have priority before any others for this householder. But, whereas I have never been given any cloth by him, Vasiṣṭha was dressed in a set of robes as soon as he came here.’ He began to find fault with his brother, Vasiṣṭha. The brother noticed this and thought, ‘Since he has a jealous nature, if I do not give him this set of robes, he will just be more unpleasant.’
“He gave them to Bharadvāja. However, Bharadvāja still indulged himself in finding fault with him. A servant girl of the householder used to go to the monastery and clean it. Bharadvāja said to her, ‘Girl, I will give you this set of robes. So, you do as I tell you.’
“ ‘O noble one, what should I do?’ she asked.
“ ‘You should wear this set of robes of mine and clean the house,’ he replied. ‘If the householder asks you, “Where did this set of robes of yours come from?” answer, “The noble one Vasiṣṭha gave them to me.” If he asks why, answer, “O master, are you asking why men give things to women?” ’ [F.316.b]
“She did everything as she was instructed. Then the householder lost faith in Vasiṣṭha. As those great men were concerned about disrespectful acts, he stood up and left.
“What do you think, monks? That one who was Bharadvāja at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my falsely slandering an arhat, I was boiled in the hells for many years . . . .1048 Because of the remains of that karma, I now was falsely slandered by the female wandering mendicant Sundarikā, even though I had perfectly accomplished awakening.”
e. The Cause of the False Slander by Cañcā
I) A Brahmin1049
“O Honored One, what karma did the Blessed One create that matured to cause him to be falsely slandered by the brahmin girl Cañcā?”
“Monks,” the Blessed One replied, “the shared and unshared actions were performed and accumulated by the Tathāgata himself in other lives in the past, accruing a heap of karma …
“What is shared? Monks, once in Vārāṇasī, a brahmin who had mastered the Vedas and the auxiliary branches of the Vedas was teaching brahmanical mantras to five hundred young brahmins. He was looked up to, esteemed, venerated, and paid homage to as a worthy man by the people living in Vārāṇasī.
“One day, a ṛṣi who possessed the five kinds of supernormal knowledge, having traveled through the country, arrived in Vārāṇasī. When the people living in Vārāṇasī saw him, whose body was beautiful, whose mind was pure, all of them were filled with faith and gave donations to him, performed service for him, or did anything for him that would be beneficial for their next life. [F.317.a] Then the benefit and honor the brahmin was used to enjoying decreased. He felt jealousy toward the ṛṣi. His mind possessed with that jealousy, he said to the young brahmins, ‘Young brahmins, this is not a ṛṣi but an enjoyer of objects of desire.’
“ ‘True, sir!’ they replied. ‘This is an enjoyer of objects of desire, not a ṛṣi.’
“Then they broadcast in wide streets, in markets, at crossroads and at three-forked roads, in houses of brahmins and householders: ‘This is not a ṛṣi but an enjoyer of objects of desire!’
“Many people lost faith. Concerned about disrespectful acts, the ṛṣi left Vārāṇasī.
“What do you think, monks? That one who was the brahmin at that time, on that occasion, was indeed me. Those who were the five hundred young brahmins were indeed these five hundred monks. Because of the maturation of the karma, namely, my falsely slandering the ṛṣi, I was boiled in hells . . . . Because of the remains of that karma, I was falsely slandered along with the five hundred monks by the brahmin girl Cañcā, even while being the Tathāgata, who had perfectly accomplished awakening. This is called shared.” [V3] [F.1.b] [B55]
II) Mṛṇāla1050
“What is unshared? Monks, once in the city of Vārāṇasī, a king named Brahmadatta was ruling over the country, which was rich . . . . At that time there was a courtesan named Bhadrā and a rogue named Mṛṇāla. He sent her garments and accessories for the purpose of enjoying himself with her. Wearing these garments and accessories, when she was about to depart, another man brought five hundred kārṣāpaṇa and said, ‘Bhadrā, let us enjoy ourselves.’
“ ‘If I go,’ she thought, ‘I cannot obtain the five hundred kārṣāpaṇa. Moreover, it would be rude if I left, refusing someone who came to my house.’
“She said to her servant girl, ‘Go and say to Mṛṇāla, “My mistress said, ‘For the time being, [F.2.a] I am not ready. So, I will come later.’ ” ’ The girl went to him and repeated this.
“As the other man was a busy person, he left in the evening after having enjoyed himself with Bhadrā. She thought, ‘Since I have plenty of time,1051 I can obey the wishes of that first man, too.’
“She again said to the girl, ‘Go and say to Mṛṇāla, “My mistress said, ‘I am ready. Which park should I come to?’ ” ’
“The girl went to him and repeated this. He said, ‘Your mistress is not ready at one moment, and then at the next moment she is.’
“As the girl was not on good terms with Bhadrā, she said, ‘Sir, she was not unready1052 but was enjoying herself with another man, wearing the garments and accessories from you.’
“Although he had been filled with desire, it vanished, and now he was filled with malice. Unable to bear it, he said, ‘Girl, go to Bhadrā and say, “Mṛṇāla said you should come to such-and-such a park.” ’
“She went and repeated this to Bhadrā. Then Bhadrā went to the park. The rogue Mṛṇāla asked, ‘Is it reasonable of you to enjoy yourself with another man, wearing the garments and accessories from me?’
“ ‘Sir, this is my fault,’ she replied. ‘But please forgive me, for women [F.2.b] always make mistakes.’
“Unable to bear it, however, he took a sword from its sheath and killed her. Then the girl cried out loudly, ‘Mistress has been killed! Mistress has been killed!’ Many people heard her and rushed there. At that time, a self-awakened one named Suruci was practicing dhyāna in that park. Then the rogue Mṛṇāla, frightened, threw the bloody sword in front of the self-awakened one Suruci and slipped in among the crowd. The many people saw the bloody sword and shouted, ‘This mendicant killed Bhadrā!’ Then they surrounded the self-awakened one and, unable to bear it, said, ‘Hey, mendicant, did you do such a thing while upholding the banner of a ṛṣi?’
“ ‘What did I do?’ he asked.
“ ‘You enjoyed yourself with Bhadrā and killed her,’ they told him.
“ ‘That is unbearable to hear!’ he exclaimed. ‘I did not do any such thing.’
“Although he said the word unbearable, the many people tied his hands tightly behind his back and turned him over to the king, saying, ‘Your Majesty, this mendicant enjoyed himself with Bhadrā and killed her.’
“(Kings do not investigate things carefully.) He said, ‘If so, I have forsaken this mendicant. Kill him today.’
“His neck was then tied with a garland of karavīra, and he was surrounded by executioners dressed in blue clothes. They proclaimed the sentence in wide streets, in markets, at crossroads, and at three-forked roads, and, having left the city, they took him to the park. Then this thought occurred to the rogue Mṛṇāla: ‘Since I falsely slandered this faultless, innocent mendicant and ascetic, [F.3.a] he is now near his death. It would not be right for me to ignore him.’ He turned around, went to the king, threw himself at his feet, and said, ‘Your Majesty, this mendicant did not do this act. This evil act was done by me. Please release this mendicant.’
“What do you think, monks? That one who was the rogue Mṛṇāla at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my falsely slandering the self-awakened one, I was boiled in the hells for many years . . . . Because of the remains of that karma, I was now falsely slandered along with the five hundred monks by the brahmin girl Cañcā, even while being the Tathāgata, who had perfectly accomplished awakening. This is unshared.”
f. A Brahmin Who Falsely Accused a Buddha1053
“O Honored One, what karma did the Blessed One create that matured to cause him to eat rotten barley with four hundred ninety-eight monks in Vairambhya, while the venerables Śāriputra and Maudgalyāyana ate divine food?”
“Monks,’ the Blessed One answered, ‘the actions were performed and accumulated by the Tathāgata himself in other lives in the past …
“Monks, once when the human lifespan was eighty thousand years, there appeared in the world a teacher named Vipaśyin … a buddha, a blessed one. He arrived at the royal capital Bandhumatī with sixty thousand attendants, having traveled through the country. [F.3.b] A certain brahmin of Bandhumatī was teaching brahmanical mantras to five hundred young brahmins. When he saw the Completely Awakened One Vipaśyin with his five hundred attendants, he said to the young brahmins, ‘Sirs, these shaven-headed śramaṇas deserve not to enjoy divine food, but to eat rotten barley.’
“They agreed with him: ‘True, sir! These shaven-headed śramaṇas deserve not divine food, but to eat rotten barley.’
“But two virtuous young brahmins remarked, ‘What the master said is not good. These great men deserve to enjoy divine food.’
“What do you think, monks? That one who was the brahmin who had five hundred disciples at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my speaking harsh words against the Perfectly Awakened One Vipaśyin and his community of monks, I ate rotten barley for many years—hundreds of years, thousands of years, hundreds of thousands of years. Because of the remains of that karma, I had rotten barley with four hundred ninety-eight monks in Vairambhya. Those who were the two young brahmins were indeed the monks Śāriputra and Maudgalyāyana.”
g. Uttara1054
“O Honored One, what karma did the Blessed One create that matured to cause him to engage in ascetic practice for six years?”
“Monks,” the Blessed One answered, “the actions were performed and accumulated by the Tathāgata himself in other lives in the past … [F.4.a]
“Monks, once there was a provincial town named Vaibhiḍiṅgī, which was rich, prosperous, peaceful, abundant in food, and full of many people. In the provincial town of Vaibhiḍiṅgī there was a potter named Nandīpāla,1055 who had faith in the Buddha and had faith in the Dharma and the Saṅgha; who sought refuge in the Buddha and sought refuge in the Dharma and the Saṅgha; who was devoted to the Buddha and devoted to the Dharma and the Saṅgha; who had no hesitancy or doubt about the Buddha and had no hesitancy or doubt about the Dharma and the Saṅgha; and who had no hesitancy or doubt about suffering, its origin, its cessation, and the path, had seen the truths, had attained the fruits of good karma, and had abandoned leaves and pestles.1056 He did not dig soil by himself or make others do so, but used soil that was channeled by water or dug by mice.1057 He used to take clay, stir it with water free from insects, make vessels, put them to one side, and say, ‘Masters, sirs, put some sesame, rice, mudga beans, or beans on one side here, and those of you who need a vessel should take one.’
“Doing this, he took care of his blind parents and often offered almsfood to the Completely Awakened One Kāśyapa. He was also the friend and favorite of a young brahmin, Uttara, and was the same age as him.
“Monks, in the provincial town of Vaibhiḍiṅgī there was a very wealthy brahmin named Nyagrodha, who was rich and had great wealth and many possessions. He was enjoying all of Vaibhiḍiṅgī, which had been given by King Kṛkin along with tribute, grass, trees, and water as gifts for brahmins. [F.4.b] There was a disciple of the very wealthy brahmin Nyagrodha named Uttara, whose parents belonged to noble families; whose wife’s family was also pure; whose paternal and maternal lineages had not had any bad reputation for seven generations; who taught; who memorized mantras; who was versed in the three Vedas together with their glossary, the science of rituals, and the analysis of letters and the stories of past events, which is fifth; who made predictions; and who was well proportioned, pleasant to behold, and attractive. The very wealthy brahmin Nyagrodha was teaching brahmanical mantras to five hundred young brahmins, who were his disciples. He was also the friend and favorite of the potter Nandīpāla and was the same age as him.
“At a certain point the potter Nandīpāla went to the Completely Awakened One Kāśyapa. When he arrived, he bowed low until his forehead touched the feet of the Completely Awakened One Kāśyapa, and then he sat down to one side. When he had sat down to one side, the Completely Awakened One Kāśyapa, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the potter Nandīpāla. After he had instructed, inspired, encouraged, and delighted the potter Nandīpāla in a variety of ways through talk consistent with the Dharma, he remained silent. Then the potter Nandīpāla rejoiced in and praised the words of the Completely Awakened One Kāśyapa. He bowed low until his forehead touched the Blessed One’s feet, rose from his seat, [F.5.a] and departed.
“At that time, the young brahmin Uttara left Vaibhiḍiṅgī, riding an entirely white chariot pulled by mares, carrying a golden water jar with a handle, surrounded by young brahmins, followed by young brahmins, wishing to teach brahmins outside Vaibhiḍiṅgī. When the young brahmin Uttara saw the potter Nandīpāla from a distance, he said, ‘O gentle sir, Nandīpāla, where have you been up until now?’
“ ‘O Uttara, gentle sir, I have gone to serve the Completely Awakened One Kāśyapa. O Uttara, gentle sir, come! Let us go to serve the Completely Awakened One Kāśyapa.’
“ ‘O Nandīpāla, gentle sir, stop serving the Completely Awakened One Kāśyapa. Where on earth in that shaven-headed śramaṇa could there be awakening? Awakening is very difficult to attain.’
“ ‘O Uttara, gentle sir, you should not say, “Where on earth in that shaven-headed śramaṇa could there be awakening? Awakening is very difficult to attain.” None but that Blessed One is a buddha. He has realized every Dharma. O Uttara, gentle sir, come! Let us go to serve the Completely Awakened One Kāśyapa.’
“The young brahmin Uttara said to the potter Nandīpāla a second and third time: ‘O Nandīpāla, gentle sir, stop . . . . Awakening is very difficult to attain.’
“The potter Nandīpāla also said to the young brahmin Uttara a second and third time: ‘O Uttara, gentle sir, you should not say that … let us go to serve . . . .’
“Then the potter Nandīpāla [F.5.b] mounted the young brahmin Uttara’s chariot, grabbed the young brahmin Uttara by his hair, and said, ‘O Uttara, gentle sir, come! Let us go to serve the Completely Awakened One Kāśyapa.’
“Then the young brahmin Uttara thought, ‘Ah, the Buddha is not unimportant; the Dharma and the Saṅgha are not unimportant. Thus, the potter Nandīpāla, who has never, for a long time now, been fierce, violent, rough, or rude, has grabbed me by my hair.’ He asked the potter Nandīpāla, ‘O Nandīpāla, gentle sir, is it really so?’
“ ‘O Nandīpāla, gentle sir, if so, release me. Let us go to serve the Completely Awakened One Kāśyapa.’
“Thereupon the potter Nandīpāla and the young brahmin Uttara rode the same chariot and went to the Completely Awakened One Kāśyapa. Having gone as far as they could go by vehicle, they alighted from the vehicle, entered the park on foot, and went to the Completely Awakened One Kāśyapa. The potter Nandīpāla bowed low until his forehead touched the feet of the Completely Awakened One Kāśyapa, and then he sat down to one side. The young brahmin Uttara made plenty of pleasant and joyful conversation, face to face with the Blessed One, and he too sat down to one side. The potter Nandīpāla then made the gesture of supplication and said to the Completely Awakened One Kāśyapa, ‘O Honored One, this young brahmin Uttara does not have faith in the Buddha, nor does he have faith in the Dharma and Saṅgha. [F.6.a] May the Blessed One preach the Dharma so that this young brahmin Uttara develops faith in the Buddha, and does so also in the Dharma and Saṅgha!’
“Then the Completely Awakened One Kāśyapa, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the young brahmin Uttara. After he had instructed, inspired, encouraged, and delighted the young brahmin Uttara in variety of ways through talk consistent with the Dharma, he remained silent. Then the young brahmin Uttara said to the potter Nandīpāla, ‘O Nandīpāla, gentle sir, why do you not go forth from your home into homelessness with true faith, having heard such Dharma and Vinaya?’
“ ‘O Uttara, gentle sir, do you not know that I am feeding my blind parents and often offering almsfood to the Completely Awakened One Kāśyapa? O Uttara, gentle sir, you go forth. I will not go forth for the time being.’
“Then the potter Nandīpāla said to the Completely Awakened One Kāśyapa, ‘O Honored One, may the Blessed One, having compassion, let this young brahmin Uttara go forth and ordain him a monk in the well-taught Dharma and Vinaya!’
“The young brahmin Uttara then did go forth and was ordained a monk in the well-taught Dharma and Vinaya.
“Then the Completely Awakened One Kāśyapa, having let the young brahmin Uttara go forth and ordained him a monk, [F.6.b] and having stayed in Vaibhiḍiṅgī as long as he wished, traveled to Vārāṇasī. In due course, he arrived at Vārāṇasī.
“When King Kṛkin heard that the Completely Awakened One Kāśyapa, having traveled through Kāśi, had arrived in Vārāṇasī and was staying in Ṛṣivadana Deer Park near Vārāṇasī, he went to the Completely Awakened One Kāśyapa. Upon his arrival, he bowed low until his forehead touched the feet of the Completely Awakened One Kāśyapa, and then he sat down to one side. When he had sat down to one side, the Completely Awakened One Kāśyapa, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted King Kṛkin. After he had instructed, inspired, encouraged, and delighted King Kṛkin in a variety of ways through talk consistent with the Dharma, he remained silent. Then King Kṛkin rose from his seat, draped his upper robe over one shoulder, fell on his right knee, made the gesture of supplication to the Completely Awakened One Kāśyapa, and said to the Completely Awakened One Kāśyapa, ‘May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.’
“The Completely Awakened One Kāśyapa assented to King Kṛkin by remaining silent. Then King Kṛkin, knowing that the Completely Awakened One Kāśyapa had assented by remaining silent, bowed low until his forehead touched the feet of the Completely Awakened One Kāśyapa, [F.7.a] rose from his seat, and departed. Thereupon King Kṛkin prepared a pure and fine meal during the night. After he rose at dawn, he prepared seats, set up a jeweled pitcher, and let the Completely Awakened One Kāśyapa know the time by messenger: ‘O Honored One, the time has arrived. May the Blessed One know that the meal is ready.’
“Then early that morning the Completely Awakened One Kāśyapa dressed, took his bowl and his robe, and, surrounded by a group of monks, went to the dining hall of King Kṛkin, followed by the community of monks. When he arrived, he sat on the seat prepared for him in front of the community of monks. King Kṛkin then knew that the community of monks headed by the Completely Awakened One Kāśyapa had sat down in comfort, and with his own hands he served and satisfied them with a pure and fine meal. Having thus, with his own hands, served and satisfied them in a variety of ways with a pure and fine meal, knowing that the Completely Awakened One Kāśyapa had finished his meal and washed his hands and his bowl, the king made a request before the Completely Awakened One Kāśyapa: ‘May the Blessed One together with the community of monks assent to my offer of the requisites for three months, namely, robes, almsfood, bedding and seats, and medicines for the sick, and my offer to build five hundred monasteries for the Blessed One, providing five hundred couches, stools, cushions, pillows, and square blankets, [F.7.b] and serving rice covered with leaves to the Blessed One and the community of monks.’
“ ‘Great King, it is enough that you have gained faith.’
“King Kṛkin asked the Completely Awakened One Kāśyapa a second and a third time, ‘May the Blessed One together with the community of monks assent to my offer . . . .’
“The Completely Awakened One Kāśyapa answered King Kṛkin a second and a third time, ‘Great King, it is enough that you have gained faith.’
“Then King Kṛkin asked the Completely Awakened One Kāśyapa, ‘O Honored One, is there anyone else who serves the Blessed One like me?’
“ ‘Great King, in your country, there is a town named Vaibhiḍiṅgī, and there lives a potter named Nandīpāla, who has faith in the Buddha . . . . He cares for his blind parents and often brings me almsfood.
“ ‘Great King, I once stayed near the provincial town of Vaibhiḍiṅgī. I dressed early in the morning, took my bowl and my robe, and entered the provincial town of Vaibhiḍiṅgī for alms. Walking for alms in Vaibhiḍiṅgī, I went to the potter Nandīpāla’s house. At that time the potter Nandīpāla was away on some business. When I knocked softly on the gate crossbar, the parents of the potter Nandīpāla heard the gate crossbar being knocked. [F.8.a] When they heard it, they asked, “Which noble one, which gentleman, is knocking on the gate crossbar of the potter Nandīpāla?”
“ ‘ “O noble one, please come in,” the two of them said to me. “O sir, please come in. The one who would serve you is away. There is kulmāṣa in a pot and soup in a small pot. Please help yourself.”
“ ‘Great King, I decided that it was the time of Kuru in the north1058 and helped myself to the kulmāṣa in the pot and soup in the small pot. After that, the potter Nandīpāla came home. When he saw that these foods had been eaten, he asked his parents, “Father, Mother, who ate the kulmāṣa in the pot and soup in the small pot?”
“ ‘ “Nandīpāla,” they answered, “when you were away, we heard the gate crossbar being knocked. When we heard it, we asked, ‘Which noble one, which gentleman, is knocking on the gate crossbar of the potter Nandīpāla?’ He answered, ‘I am the Completely Awakened One Kāśyapa and asking for almsfood.’ We said to him, ‘O noble one, please come in. O sir, please come in. The one who would serve you is away. There is kulmāṣa in a pot and soup in a small pot. Please help yourself.’ Then he ate those.”
“ ‘The potter Nandīpāla thought, “I have attained a great boon, for the Completely Awakened One Kāśyapa felt at ease and relaxed at my house.” [F.8.b] Pleased and delighted, he spent seven days sitting with his legs crossed. For as long as half a month, joy did not leave his body, and he never had any problem in his body. By the awakened power of the buddhas and the divine power of the gods, the kulmāṣa in the pot and the soup in the small pot remained for his parents for the seven days.
“ ‘Great King, once when I spent the rainy-season retreat near the provincial town of Vaibhiḍiṅgī, the god who brings rain caused the first rain to fall on my monastery. At that time, the potter Nandīpāla’s workshop was roofed with new grass. I ordered the monks who were attending me, “Monks, you should roof my monastery with the roof of the potter Nandīpāla’s workshop today.”
“ ‘ “Certainly, O Honored One,” replied the monks to me. When they removed the roof from the potter Nandīpāla’s workshop, he was away on some business. When the potter Nandīpāla’s two parents heard the roof of the workshop being removed, they asked, “Which noble one, which gentleman, is removing the roof of the workshop?”
“ ‘They answered, “We are monks attending on the Completely Awakened One Kāśyapa. Since the god who brings rain caused the first rain to fall on the monastery of the Completely Awakened One Kāśyapa, we are removing this and will roof the monastery with it.”
“ ‘The two of them replied, “The one who should serve you is away. Noble ones, take it. [F.9.a] Sirs, take it.”
“ ‘Then the monks, having removed the roof of the workshop, roofed my monastery. After that, the potter Nandīpāla came home and saw that the roof of the workshop had been removed. When he saw this, he asked his parents, “Father, Mother, who removed the roof of this workshop?”
“ ‘They answered, “When you were away, we heard the roof of the workshop being removed. When we heard this, we asked, ‘Which noble one, which gentleman, is removing the roof of the workshop?’ They answered, ‘We are monks attending on the Completely Awakened One Kāśyapa. Since the god who brings rain caused the first rain to fall on the monastery of the Completely Awakened One Kāśyapa, we are removing this and will roof the monastery with it.’ We said to them, ‘The one who should serve you is away. Noble ones, take it. Sirs, take it.’ They then removed the roof of the workshop.”
“ ‘Then the potter Nandīpāla thought, “I have attained a great boon, for the Completely Awakened One Kāśyapa felt at ease and relaxed at my house.” … he spent seven days . . . . By the awakened power of the buddhas and the divine power of the gods, not a drop of rain fell on the roof of the potter Nandīpāla’s parents’ workshop during the rainy-season retreat.
“ ‘Great King, you may be disappointed, thinking, “The Completely Awakened One did not assent to my offer of the requisites for three months, namely, robes, almsfood, [F.9.b] bedding and seats, and medicines for the sick.” However, Nandīpāla was not disappointed even when the roof of his workshop was removed.’
“ ‘O Honored One, the potter Nandīpāla attained a great boon, for the Blessed One felt at ease and relaxed at his house.’
“Then the Completely Awakened One Kāśyapa celebrated the offering made by King Kṛkin with this appreciation:1059
“Thereupon the Completely Awakened One Kāśyapa, having instructed, inspired, encouraged, and delighted King Kṛkin through talk consistent with the Dharma, rose from his seat and departed.
“As soon as the Blessed One left, King Kṛkin ordered a man, ‘My good man, go and fill five hundred carriages with rice covered with leaves. Then go to the potter Nandīpāla, give them to him, and say, ‘O Nandīpāla, gentle sir, King Kṛkin has sent you these five hundred carriages filled with rice covered with leaves. Feed your blind parents with these, frequently offer almsfood to the Completely Awakened One Kāśyapa, and also satisfy yourself.’
“ ‘Certainly, Your Majesty,’ replied the man [F.10.a] to King Kṛkin. Having filled five hundred carriages with rice covered with leaves, he went to Nandīpāla. When he arrived, he said to the potter Nandīpāla, ‘O Nandīpāla, gentle sir, King Kṛkin has sent you these five hundred carriages filled with rice covered with leaves. Feed your blind parents with these, frequently offer almsfood to the Completely Awakened One Kāśyapa, and also satisfy yourself.’
“ ‘My good man,’ replied Nandīpāla, ‘King Kṛkin has many duties and many things to do, but I have few duties and few things to do.’ He did not accept them.
“What do you think, monks? That one who was the young brahmin Uttara at that time, on that occasion, was indeed me. I did slander the person, but not awakening itself. Because of the maturation of that karma, I did ascetic practice at the site of awakening for six years.1062 If I had slandered awakening itself, I would have had to exhaust myself for awakening for another three incalculably long eons.”
h. A Physician1063
“O Honored One, what karma did the Blessed One create that matured to cause him to have an attack of diarrhea while being the Buddha, who had perfectly accomplished awakening?”
“Monks,” the Blessed One replied, “the actions were performed and accumulated by the Tathāgata himself in other lives in the past …
“Monks, once there was a physician in a certain hamlet. A son of a householder there caught a disease. He called the physician and asked him what to do. The physician gave him medicine, and thus the patient’s health returned. However, the householder did not pay him the fee. The householder’s son caught a disease three times [F.10.b] and had his health restored by the physician three times, but the householder still did not pay him the fees. Thereupon, the physician, unable to bear it, thought in fierce anger, ‘Although I have treated this householder’s son three times, he has never paid me anything. Now, if by any chance the son catches a disease, I will give him a poison that will cause his intestines to be shredded into pieces and drop out.’
“Later, the householder’s son felt sick and became ill again. Feeling an unbearable anger, the physician gave him poison,1064 and so his intestines were shredded into pieces and dropped out.
“What do you think, monks? That one who was the physician at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my giving poison to the householder’s son out of malice, which caused his intestines to shredded into pieces and drop out, I was boiled in hells for many years . . . . Because of the remains of that karma, I now have had an attack of diarrhea, even while being the Tathāgata, who had perfectly accomplished awakening.”
i. The Son of a Fisherman1065
“O Honored One, what karma did the Blessed One create that matured to cause him to be attacked by a severe headache when the Śākyans were destroyed?”
“Monks,” the Blessed One replied, “the actions were performed and accumulated by the Tathāgata himself in other lives in the past …
“Monks, once there lived five hundred fishermen near the bank of the Bandhumatī River. They caught two very large fish, which had come into the Bandhumatī and were sleeping. They thought, ‘If we kill these two, their flesh will go bad and become unfit for sale.’ [F.11.a] So they bound the two fish to a large nail. Each time someone came to buy the meat, they cut a piece from the fish’s flesh and gave it. When their bodies were cut, the two fish cried out in pain in the innate voice common to them. There, a child of a certain fisherman felt pleased each time the two fish cried out when their flesh was cut.
“What do you think, monks? That one who was the fisherman’s child at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my feeling pleased at killing fish, my head ached for many years . . . . Because of the remains of that karma, I was attacked by a severe headache when the Śākyans were destroyed, even while being the Tathāgata, who had perfectly accomplished awakening.”
j. A Wrestler1066
“O Honored One, what karma did the Blessed One create that matured to cause him to be attacked by a wind illness in his back?”
“Monks,” the Blessed One replied, “the actions were performed and accumulated by the Tathāgata himself in other lives in the past …
“Monks, once a certain wrestler came to the royal capital, having defeated all the other wrestlers in the province. In the royal capital was the king’s wrestler, who was unrivaled in strength and bravery. The provincial wrestler came to compete with him in strength for the flag of victory. Those wrestlers used to know one another merely by clasping hands, and thus the king’s wrestler came to know that this provincial wrestler was stronger than himself. He said, [F.11.b] ‘Friend, my position has been inherited from my ancestors. Please let yourself be defeated, and only fame will be mine, while the flag will be yours.’
“He promised. The king’s wrestler defeated him. The latter intended to receive the flag, but the king’s wrestler said, ‘Friend, I am the type to always seek victory, whether by deceit or power, and so I deceived you. Why would I give you the flag?’
“The great man, who had conquered his pride, came to compete with the wrestler three times. The king’s wrestler again tried to deceive him: ‘Friend, what use is the flag to you? I have a youthful, unmarried sister. I will give her to you. So please let yourself be defeated.’
“His wife heard this deceitful offer and said, ‘My dear, would you consider what happened before?’
“Then the provincial wrestler, his pride increased by the wife, in fierce anger lifted up the king’s wrestler and threw him. Thus he died, his back broken.
“What do you think, monks? The one who was that provincial wrestler at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my breaking the king’s wrestler’s back out of malicious, fierce anger, I was boiled in the hells for many years—hundreds of years, thousands of years, hundreds of thousands of years. Because of the remains of that karma, I now was attacked by a wind illness in my back, even while being the Tathāgata, who had perfectly accomplished awakening.
“Therefore, monks, the maturation of entirely negative actions … you should seek . . . . Monks, that is how you must train.” [B56]
8. The Sugata (verse)1067
a. Introduction
b. Mṛṇāla
c. A Brahmin
d. Bharadvāja
e. The Son of a Householder
f. A Caravan Leader
g. The Son of a Fisherman
h. A Brahmin Who Falsely Accused a Buddha
i. A Physician
j. A Wrestler
k. Uttara
l. Conclusion
Summary of Contents:
Here end the Verses of Anavatapta.
G. The Invitation by Viśākhā
Thereupon, after having explained his karmic bonds together with the five hundred arhats at the great lake Anavatapta, the Blessed One disappeared from Lake Anavatapta and stayed in the palace in the former Park1069 of Mṛgāramātā near Śrāvastī.
When Viśākhā Mṛgāramātā heard that the Blessed One, having disappeared from the great lake Anavatapta, had come to Śrāvastī and was staying in her palace near Śrāvastī, she left Śrāvastī and went to the Blessed One . . . . Having … delighted her, the Blessed One remained silent. Then Viśākhā Mṛgāramātā rose from her seat, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One with the five hundred arhats who explained their karmic bonds at the great lake Anavatapta assent to my offer of a meal at my house tomorrow.”
Viśākhā Mṛgāramātā, knowing that he had assented . . . . Knowing the Blessed One had finished his meal and washed his hands and his bowl, she took a low seat and sat before the Blessed One in order to hear the Dharma. Then the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, [F.14.b] and delighted Viśākhā Mṛgāramātā, and then rose from his seat and left. He arrived at the monastery and sat on the seat prepared for him in the middle of the community of monks. When he had sat down, the Blessed One said to the monks, “Monks, what Viśākhā Mṛgāramātā did is incomplete. Although she invited the community of monks and offered it a meal, she did not present any gift to the community.”1070
XII. Nagarabindu
Thereupon the Blessed One, traveling through the country of Kosala, arrived at Nagarabindu and stayed in a śiṃśapā forest to the north of Nagarabindu. When the brahmins and householders in Nagarabindu heard that the Blessed One had arrived … in the country of Kosala and was staying in a śiṃśapā forest, they met together, flocked together, left Nagarabindu, and went to the Blessed One. When they had arrived, they bowed low until their foreheads touched the Blessed One’s . . . . Having … delighted them, the Blessed One remained silent. Then the brahmins and householders in Nagarabindu rose from their seats, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to our offer of a meal at our house tomorrow.”
The Blessed One assented to the brahmins and householders in Nagarabindu by remaining silent. Then the brahmins and householders in Nagarabindu, knowing that the Blessed One had assented by remaining silent, bowed low until their foreheads touched the Blessed One’s feet, and then departed from the Blessed One’s presence. [F.15.a]
Thereupon five hundred hungry ghosts who were just like raised skeletons and covered with their own hair, whose bellies were just like mountains, whose mouths were just like pinholes, andwho were burning—thoroughly burning, burning entirely throughout—turned into a single flame and approached the Blessed One. When they arrived, they sat down, surrounding the Blessed One, and said, “O Blessed One, these brahmins and householders in Nagarabindu were our relatives. Ah, may the Blessed One have compassion and assign the rewards of the offerings to our names.”1071
The Blessed One answered them, “I promise that if you appear in such shapes when I assign the rewards of the offerings, I will do it in your names.”
“O Blessed One, we are ashamed,” they replied. “How could we appear in such a way?”
Then the Blessed One spoke some verses:
“O Blessed One, if that is the case, we will come,” they promised.
Thereupon the brahmins and householders in Nagarabindu prepared a pure and fine meal during the night … took low seats, and sat before the Blessed One in order to hear the Dharma. Then those five hundred hungry ghosts appeared. [F.15.b] At the sight of the hungry ghosts, the brahmins and householders in Nagarabindu began to run away. “Sirs, why do you run away?” the Blessed One asked them.
“O Blessed One,” they answered, “these hungry ghosts have come.”
“Come,” said the Blessed One. “These are your relatives. If you consent, I will assign the rewards of the offerings to their names.”
“O Blessed One, that would be agreeable,” they replied.
Then the Blessed One assigned the rewards of the offerings to their names in a voice that had five good qualities:
Thereupon the Blessed One, through talk consistent with the Dharma, instructed, inspired, encouraged, and delighted the brahmins and householders in Nagarabindu, rose from his seat, and departed.
Then the brahmins and householders in Nagarabindu met together in a meeting hall and started the following conversation: “The śramaṇa Gautama is greedy, and so are his disciples.”
“Sirs,” said others, “the śramaṇa Gautama is not greedy, and neither are his disciples. The non-Buddhist ascetics are not like them.”
At that time, a brahmin named Vairaṭṭasiṃha was attending the meeting.1073 The brahmin Vairaṭṭasiṃha said to the other brahmins and householders in Nagarabindu, [F.16.a] “I will prove to you whether the śramaṇa Gautama is greedy or not, and whether his disciples are greedy or not.”
Thereupon the brahmin Vairaṭṭasiṃha went to the Blessed One. When he arrived, he said to the Blessed One, “May the Honorable Gautama with the community of monks assent to my offer of a meal of guḍa.”
The Blessed One assented to the brahmin Vairaṭṭasiṃha by remaining silent. Then the brahmin Vairaṭṭasiṃha, knowing that the Blessed One had assented by remaining silent, departed from the Blessed One’s presence. Thereupon the Blessed One said to the monks, “Monks, since the brahmin Vairaṭṭasiṃha, who finds fault with us, has invited the community of monks headed by the Buddha for a meal of guḍa, you should take only as much food as you can eat, and no more.”
The brahmin Vairaṭṭasiṃha possessed five hundred guḍa-selling houses. He took a pan of guḍa from each guḍa house, and went to the Blessed One, bringing five hundred pans of guḍa. When he arrived, he said to the Blessed One, “O Honorable Gautama, the guḍa is ready. Please sit down with the community of monks and eat.”
Then the Blessed One washed his hands and bowl and sat on the seat prepared for him in front of the community of monks. When the brahmin Vairaṭṭasiṃha took a pan and began to distribute the guḍa, the Blessed One exercised his magical power so that the food fully remained even after it had been distributed among the entire community of monks. Then the brahmin Vairaṭṭasiṃha [F.16.b] was filled with faith. Filled with faith, he then spoke out everywhere: “Sirs, the śramaṇa Gautama is not greedy, and neither are his disciples!”
Thereupon he invited non-Buddhist ascetics to have guḍa. After they had received the guḍa in a careless manner, some ate it, and some filled pans and took them away, spilling the guḍa everywhere. Then the brahmin Vairaṭṭasiṃha said, “Foolish ones, none but you are greedy. The śramaṇa Gautama is not greedy, and neither are his disciples.”
Having thus spoken, his faith in the Blessed One increased more and more and he went to the Blessed One. When he arrived … with the Blessed One … and said to the Blessed One, “O Honored One, I wish … in the well-taught Dharma and Vinaya. I will lead the pure life . . . .”
Then the Blessed One, by saying “Come, monk,” said, “Come, monk, lead the pure life.”
Thereupon the Blessed One said to the monks, “Therefore, I authorize you to eat guḍa at the time for the meal and at other times, whether you are sick or not. You should not have any regrets about this.”1074
The venerable Vairaṭṭasiṃha was not able to attain concentration of mind because of the foul odor from a decomposed body. The Blessed One wondered, “Why does the monk Vairaṭṭasiṃha not see the truth while he is in his final life?” He then realized that it was due to the foul odor from a decomposed body. The Blessed One [F.17.a] then ordered the venerable Ānanda, “Ānanda, go and scatter perfume, garlands, incense smoke, and incense powder in Vairaṭṭasiṃha’s monastery, perfume his bedding and seat with incense smoke, and set up a flower parasol decorated with fragrant flowers.”
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One. He went to Vairaṭṭasiṃha’s monastery while he was walking for alms and did everything as instructed by the Blessed One.
When he finished begging for alms, the venerable Vairaṭṭasiṃha returned to the monastery and saw the divine splendor. Then he ate the almsfood with his mind delighted. When he finished his meal, he washed his feet outside the monastery, entered the monastery, sat with his legs crossed, stretched his back, and focused his mind on a point in front of himself. As he smelled the sweet fragrance, his mind became concentrated. Then he abandoned all defilements and realized the state of an arhat … and he became an object of … praise.
Just then the Blessed One said to the monks, “Monks, the best of my monks, my disciples, for being liberated through what is attractive is this monk Vairaṭṭasiṃha.”
The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “How is it, O Honored One, that whereas other monks were liberated through what was unattractive, the venerable Vairaṭṭasiṃha was liberated through what was attractive?”
“Monks,” the Blessed One replied, “he would die among the Thirty-Three Gods and was always reborn into the same place for five hundred lives. He now [F.17.b] has been born among humans in his final life. He was not able to attain concentration of mind as he smelled a decomposed body. When he smelled the sweet fragrance, he was able to attain concentration of mind and thus was liberated through what was attractive. If this means had not been devised for him, he would not have attained even the stage of warmth. Therefore, I authorize those who will be liberated through such attractive things to follow this precedent. You should not have any regrets about this.”
XIII. Vaiśālī
A. The Invitation by Dhanika and His Family1075
Thereupon the Blessed One, traveling through the country of Vṛji, arrived at Vaiśālī and stayed in Kūṭāgāraśālā on the bank of Markaṭa Pond near Vaiśālī.
When the brahmins and householders in Vaiśālī heard that the Blessed One, traveling through the country of Vṛji, had arrived at Vaiśālī, and was staying in Kūṭāgāraśālā on the bank of Markaṭa Pond near Vaiśālī, they met together and said, “Sirs, we have heard that the Blessed One, traveling through the country of Vṛji, has arrived at Vaiśālī and is staying in Kūṭāgāraśālā on the bank of Markaṭa Pond near Vaiśālī. If each of us invites the Blessed One for a meal, some will not have any opportunity to do so as the Blessed One will soon leave. Let’s make an agreement about this, so that everyone will offer a meal to the Blessed One together and no one will do so by himself.” Thus, they made such an agreement. At that time, there were four people in Vaiśālī who had great merit: Dhanika and his wife, son, and daughter-in-law. Their house was blessed with divine and human fortune. They did not hear of this agreement. [F.18.a]
When the householder Dhanika heard that the Blessed One, traveling through the country of Vṛji, had arrived at Vaiśālī and was staying in Kūṭāgāraśālā on the bank of Markaṭa Pond near Vaiśālī, he left Vaiśālī and went to the Blessed One … when he had … delighted him, the Blessed One remained silent. Then the householder Dhanika rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.” The Blessed One assented to the householder Dhanika by remaining silent. Then the householder Dhanika, knowing that the Blessed One had assented by remaining silent, bowed low until his forehead touched the Blessed One’s feet, and then departed from his presence.
Thereupon the brahmins and householders in Vaiśālī left Vaiśālī and went to the Blessed One. . . . “May the Blessed One together with the community of monks assent to our offer of a meal at our house tomorrow.”
“Sirs,” they said to one another, “the householder Dhanika broke the agreement of our group.”
Some replied, “How could he break the agreement? Certainly, he must not have heard of the agreement. Anyway, he is a more virtuous man than we, so let’s allow him to offer a meal. We will offer a meal the day after tomorrow.” [F.18.b]
Thereupon the venerable Ānanda rose early in the morning, took his bowl and his robe, and went to the house of the householder Dhanika. When he arrived, he entered through the eastern gate but saw no seat arranged and no food prepared. He asked the householder Dhanika, “O householder, are you unconcerned, having invited the community of monks headed by the Buddha?”
“O householder, I saw no seat arranged and no food prepared.”
“Through which gate did you enter, noble one?”
“O householder, I entered through the eastern one.”
“O noble one, enter through the southern one.”
He entered there and saw divine seats arranged and divine foods prepared. When he saw all that, he felt great wonder.
Thereupon the householder Dhanika’s messenger let the Blessed One know the time: “Honored One, the time has arrived. May the Blessed One know that the meal is ready.” … Knowing the Blessed One had finished his meal and washed his hands and his bowl, he took a low seat and sat before the Blessed One to hear the Dharma.
Thereupon Dhanika’s wife rose from her seat, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of a meal at our house tomorrow.”
The Blessed One assented to Dhanika’s wife by remaining silent. Having assented, he preached the Dharma to the householder Dhanika, [F.19.a] rose from his seat, and departed. Dhanika’s wife also prepared food.
Thereupon the venerable Ānanda rose early in the morning, took his bowl and his robe, and went to the house of the householder Dhanika. When arrived, he entered through the southern gate but saw no seat arranged and no food prepared. When he saw this, he asked Dhanika’s wife, “O householder’s wife, are you unconcerned, having invited the community of monks headed by the Buddha?”
“I saw no seat arranged and no food prepared.”
“Through which gate did you enter, noble one?”
“Through the southern one.”
“O noble one, enter through the eastern one.”
When he did so, he saw beautiful seats arranged and delicious food prepared. When he saw all that, he felt great wonder.
Thereupon Dhanika’s wife’s messenger let the Blessed One know the time: “Honored One, the time has arrived. May the Blessed One know that the meal is ready.” … Knowing the Blessed One had finished his meal and washed his hands and his bowl, she took a low seat and sat before the Blessed One to hear the Dharma.
Thereupon Dhanika’s son rose from his seat, draped his upper robe over one shoulder, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.”
The Blessed One assented to Dhanika’s son by remaining silent. Then he preached the Dharma to Dhanika’s wife [F.19.b] and departed. Dhanika’s son also prepared a pure and fine meal.
Thereupon the venerable Ānanda rose early in the morning, took his bowl and his robe, and went to the house of the householder Dhanika. Having arrived, he entered through the southern gate but saw no seat arranged and no food prepared. He asked Dhanika’s son, “O householder’s son, are you unconcerned, having invited the community of monks headed by the Buddha?”
“I saw no seat arranged and no food prepared.”
“Through which gate did you enter, noble one?”
“Through the southern one.”
“O noble one, enter through the western one.”
When he did so, he saw beautiful seats arranged and delicious food prepared. When he saw them, he felt great wonder.
Thereupon Dhanika’s son’s messenger let the Blessed One know the time: “Honored One, the time has arrived. May the Blessed One know that the meal is ready.” … Knowing the Blessed One had finished his meal and washed his hands and his bowl, he took a low seat and sat before the Blessed One to hear the Dharma.
Thereupon Dhanika’s daughter-in-law rose from her seat, made the gesture of supplication to the Blessed One, and said to the Blessed One, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.”
The Blessed One assented to Dhanika’s daughter-in-law by remaining silent. Then he preached the Dharma to Dhanika’s son and departed.
Thereupon the brahmins [F.20.a] and householders in Vaiśālī went to the Blessed One. When they arrived, they bowed low until their foreheads touched the Blessed One’s feet, and then sat down to one side. When they had sat down, the Blessed One, through talk consistent with the Dharma, … delighted the brahmins and householders in Vaiśālī and then remained silent. Then the brahmins and householders in Vaiśālī rose from their seats, draped their upper robes over one shoulder, made the gesture of supplication to the Blessed One, and said to him, “May the Blessed One together with the community of monks assent to our offer of a meal at our house tomorrow.”
Then the brahmins and householders in Vaiśālī became furious and shouted, “Sirs, is Dhanika the only one who has wealth? Do we not have any wealth? Since he prepares a meal for the community of monks headed by the Buddha every day, we do not have any opportunity to do so. What should we do about this?”
Some of them urged, “Let us destroy his house, pulling out every stone from it, after the community of monks headed by the Buddha has finished its meal and left.”
Thereupon the venerable Ānanda rose early in the morning, took his bowl and his robe, and went to the house of the householder Dhanika. When he arrived, he entered through the western gate but saw no seat arranged and no food prepared. He asked Dhanika’s daughter-in-law, “O Dhanika’s daughter-in-law, are you unconcerned, having invited the community of monks headed by the Buddha?” [F.20.b]
“I saw no seat arranged and no food prepared.”
“Through which gate did you enter, noble one?”
“Through the western one.”
“O noble one, enter through the northern one.”
He entered through the northern gate and saw divine seats arranged and divine foods prepared. When he saw them, he felt great wonder.
Thereupon Dhanika’s daughter-in-law’s messenger let the Blessed One know the time: “Honored One, the time has arrived. May the Blessed One know that the meal is ready.” The Blessed One … sat on the seat prepared for him in front of the community of monks.
Thereupon the brahmins and householders in Vaiśālī met together and stood at the gate of Dhanika’s house. The Blessed One said to the householder Dhanika, “Householder, an angry mob of people from Vaiśālī is standing at the gate. As they have come to harm you, you should go and ask their pardon.”
When he went out to ask their pardon, they complained to him, “O householder, are you the only person who has wealth? Since you offer a meal to the community of monks headed by the Buddha every day, we do not have any opportunity to do so.”
“Sirs,” he answered, “since I did not heard about any agreement made by the group, it would be reasonable for this crowd of people to pardon me.”
Some of them said, “Sirs, as this is the foremost person, we should pardon him.”
And so they did pardon him. He then said to them, “Please come in.”
When they entered the house and saw beautiful seats arranged and delicious food prepared, they felt great wonder and said, “O householder, [F.21.a] you are the only one qualified to offer a meal to the community of monks headed by the Buddha. We are not.”
He gave them jewels, but they did not accept them. The Blessed One said, “Accept them, as these jewels are hard to obtain.”
Then they did accept them, and each person’s face shone in the color of what he had accepted.
Thereupon Dhanika’s daughter-in-law knew that the community of monks headed by the Buddha had sat down in comfort, and she served and satisfied them with a pure and fine meal . . . . Knowing the Blessed One had … washed his hands and his bowl, she took a low seat and sat before the Blessed One in order to hear the Dharma.
The Blessed One knew the thinking, proclivity, disposition, and nature of Dhanika and his wife, son, and daughter-in-law, and preached the Dharma that was appropriate for them and that caused them to penetrate the four truths of the noble ones. Upon hearing it, Dhanika and his wife, son, and daughter-in-law leveled the twenty high peaks of the mountain chain of the false view of individuality with the vajra of knowledge and actualized the fruit of stream-entry. Having seen the truths, they spoke an inspired utterance three times: “… We have been truly exalted. Since we seek refuge in the Blessed One, the Dharma, and the community of monks, may you accept us as lay followers. From today onward, we embrace our faith as ones who seek refuge throughout our lives.”
B. The Former Lives of Dhanika and His Family
The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “Honored One, what karma did Dhanika and his wife, son, and daughter-in-law create that matured to cause them, after having been born into a family that is rich and has great wealth and many possessions, to experience divine and human prosperity?”1076
“Monks,” the Blessed One replied, “the actions were performed and accumulated by them, accruing a heap of karma . . . .
“Monks, once there lived a garland maker in Vārāṇasī. He took a wife from a family of equal rank, and he and she played, made love, and enjoyed themselves. Thus, a son was born. He arranged for a wife for the son, too, from a family that was equal to his.
“Later, he became very poor. He and his son, wife, and daughter-in-law obtained a sheet of cloth with great effort. Then, wearing it, the garland maker offered flowers to a king. The garland maker’s wife also offered flowers to the queens, wearing the same cloth. The garland maker’s son also offered flowers to the princes, wearing the same cloth. The garland maker’s daughter-in-law also offered flowers to the king’s daughters-in-law, wearing the same cloth.
“When the buddhas do not appear, [F.22.a] there appear self-awakened ones as the only fields of merit in the world, who are compassionate toward inferior, wretched people and content with places to sit in the outskirts of towns.
“At that time a certain self-awakened one, traveling through the country, arrived at Vārāṇasī toward nightfall. He stayed at the garland maker’s house, which was near the entrance to the city, and spent the night in his household garden. He meditated there on the element of fire, at which point the garland maker saw something like a mass of burning flames. Faith having arisen in him, he told his wife about this, and she also gained faith. She told her son, and he also gained faith. He told his wife, and she also gained faith. Thereupon they began to talk among themselves: ‘Let’s together offer a meal to this mendicant, who has a tranquil nature, even if we do not eat anything tomorrow.’
“Thereupon, when the night had passed, they did offer almsfood to the self-awakened one. The garland maker said to his wife, ‘Good lady, I will offer my share of the cloth to this mendicant.’
“ ‘My dear, I will offer mine, too,’ she replied.
“ ‘I will offer mine, too.’ said the son.
“And the daughter-in-law said, ‘I will offer mine, too.’
“Then they together dressed him with the cloth. Since such great people do not show things by words but through physical actions, then, out of compassion for them, the great man soared high into the air and began to display miracles, namely, blazing fire, radiating light, causing rain to fall, and causing lightning to strike. Since ordinary people tend to be swiftly attracted by magical powers, they bowed down to his feet like trees that had been cut at the roots and made aspirations: ‘By this root of merit from our performing a service for the excellent human field of merit, may we be born into a family that is rich and has great wealth and many possessions! May our house be blessed with divine and human fortune! [F.22.b] May we, having attained such qualities, please a teacher who is nobler than this man and not displease him!’
“Thereupon, having exercised his magical power out of compassion for them, the self-awakened one left, flying over the king’s residence. As his shadow fell on the king, the king looked up and saw the great man. He wondered, ‘Whose root of poverty was removed by this great man?’
“The time passed when the garland maker usually offered flowers to the king, and the king was kept waiting for his flowers. Then the garland maker was summoned by the king’s men. The king asked him, ‘Why are you late in bringing flowers today?’
“He explained what had happened in detail. Then the king gave him as many clothes as he needed. Likewise, the queens gave the garland maker’s wife as many clothes as she needed. So did the princes and the king’s daughters-in-law to the garland maker’s son and daughter-in-law, respectively. The garland maker had plenty of flowers, which were his property, and was short of nothing for the rest of his life.
“What do you think, monks? That one who was the garland maker at that time, on that occasion, was indeed Dhanika. Those who were the garland maker’s wife, son, and daughter-in-law were Dhanika’s wife, son, and daughter-in-law. Because of the maturation of the karma, namely, their performing a service for the self-awakened one and making aspirations, they were born into a family that was rich and had great wealth and many possessions, and their house was blessed with divine and human fortune. [F.23.a] They saw truths in my presence and pleased me, a teacher who is nobler than a hundred thousand times ten million self-awakened ones, and did not displease me.
“Therefore, monks, the maturation of entirely negative actions … you should seek . . . . Monks, that is how you must train.”
C. The Rules on Food
Thereupon, having greatly increased their faith, the brahmins and householders in Vaiśālī rose from their seats, made the gesture of supplication to the Blessed One, and said, “May the Blessed One together with the community of monks assent to our offer of requisites, namely, robes, almsfood, bedding and seats, and medicines for the sick, in our house for three months.”
The Blessed One assented to the brahmins and householders in Vaiśālī by remaining silent. Then the brahmins and householders in Vaiśālī, knowing that the Blessed One had assented by remaining silent, bowed low until their foreheads touched the Blessed One’s feet, rose from their seats, and departed. Thereupon the brahmins and householders in Vaiśālī prepared a pure and fine meal during the night … Knowing the Blessed One had … washed his hands and his bowl, they took low seats and sat before the Blessed One in order to hear the Dharma. The Blessed One instructed, inspired, encouraged, and delighted the brahmins and householders in Vaiśālī through talk consistent with the Dharma, and then rose from his seat and departed. [F.23.b] Two or three days passed in this manner.
The brahmins and householders in Vaiśālī had many attendants. Since a famine had broken out and their kinsmen came to them in search of food, they became oppressed by them and said to the monks, “O noble ones, since a famine has broken out, our kinsmen have come to us to beg for food. Since we give them food every day, we are not able to attend to both you and them sufficiently. O noble ones, we will give you necessities. Please prepare your food by yourselves.”
“We will first ask the Blessed One,” the monks replied.
The monks reported this matter to the Blessed One. The Blessed One said, “On account of that, I authorize monks to prepare their food.”
Since the Blessed One had said that monks may prepare food, they began to prepare food. Then they prepared rice soup, cooking it in the open air, but it was ruined because of rainfall. When they reported this matter to the Blessed One, he said, “You should not cook in the open air.”
When they cooked in the gateway building and on the terrace, the Blessed One said, “You should not cook in the gateway building or on the terrace. Monks, the following ten are unsuitable as places for what is allowable. You should not prepare food in these places. What are the ten? The open air, a gateway building, a terrace, a steam-bath house, a bath house, a kings’ place, a place where there are stūpas, places of those who belong to a different faith, a householders’ place, and nunneries. These ten are unsuitable places wherein a monk should not prepare food. If he prepares it there, he becomes guilty of an offense.” [F.24.a]
Abbreviations
| AA | Aṅguttaranikāya-Aṭṭhakathā. Edited by Walleser and Kopp (1924–56). |
|---|---|
| AG | Anavataptagāthā. |
| AKBh | Abhidharmakośabhāṣya. Edited by Pradhan = Pradhan 1967. |
| AKUp | Abhidharmakośopāyikā-ṭīkā. (Section numbers are based on Honjō 1984 and 2014.) |
| AN | Aṅguttaranikāya = Morris et al. 1885–1961. |
| AdhvG | Adhikaraṇavastu. Edited by Gnoli (1978). |
| Ap | Apadāna = Lilley 2000. |
| BAK | Bodhisattvāvadānakalpalatā = Chandra Das and Vidyābhūshana 1940. |
| BHSD | Buddhist Hybrid Sanskrit Grammar and Dictionary. Vol. II Dictionary = Edgerton 1953. |
| Bhv | Bhaiṣajyavastu. |
| BhvY | Bhaiṣajyavastu. Japanese translation by Yao = Yao 2013a. |
| CPD | The Critical Pāli Dictionary = Trenckner et al. 1924–92. |
| Ch. | Chinese translation. |
| ChDas | Tibetan English Dictionary = Das 1902. |
| Crv | Carmavastu. |
| Cīv | Cīvaravastu. |
| D | Degé xylograph (scanned and published by the Buddhist Digital Resource Center). |
| DA | Dīghanikāya-Aṭṭhakathā = Rhys Davids et al. 1968–71. |
| DN | Dīghanikāya = Rhys Davids and Carpenter 1890–1911. |
| DPPN | Dictionary of Pāli Proper Names = Malalasekera 1937. |
| DhpA | Dhammapadatthakathā = Norman 1906. |
| Divy | Divyāvadāna = Cowell and Neil [1886] 1987. |
| DĀ | Dīrghāgama. |
| DĀ 35 | Ambāṣṭhasūtra. Edited by Melzer (2010a). |
| DĀc | Dīrghāgama. Chinese translation (Taishō no. 1 Chang ahan jing 長阿含經). |
| EĀc | Ekottarikāgama Chinese translation (Taishō no. 125 Zengyi ahan jing 増壹阿含經). |
| GBhv | The Bhaiṣajyavastu in the Gilgit manuscript = GMNAI i, 46–134. |
| GM | Gilgit manuscripts of the Vinayavastu edited by Dutt = Dutt 1942–50 (page numbers of Bhv, which is in part i, is referred to just with “GM,” and those of other vastus with “GM ii, iii, and iv,” with part numbers). |
| GMNAI i | Gilgit Manuscripts in the National Archives of India: Facsimile Edition vol. 1, Vinaya Texts = Clarke 2014. |
| H | Hemis manuscript. |
| J | Jātaka = Fausbøll [1877–96] 1962–64. |
| Jäschke | Tibetan English Dictionary = Jäschke 1881. |
| KA | Kaṭhināvadāna = Degener 1990. |
| Kṣv | Kṣudrakavastu. |
| MN | Majjhimanikāya = Trenckner et al. [1888–1925] 1974–79. |
| MPS | Mahāparinirvāṇa-sūtra = Waldschmidt 1950–51. |
| MSA | Mahāsudarśanāvadāna in the Gilgit manuscripts. |
| MSV | Mūlasarvāstivāda Vinaya. |
| MW | A Sanskrit-English Dictionary = Monier-Williams 1899. |
| MdhA | Māndhātāvadāna in the Gilgit manuscripts. |
| Merv-av | Avadāna anthology from Merv = Karashima and Vorobyova-Desyatovskaya 2015. |
| Mma | Mahāmantrānusāriṇī-sūtra = Skilling 1994–97, 608–22. |
| Mmvr | Mahāmāyūrīvidyārajñī = Takubo 1972. |
| Mv | Mahāvastu = Senart 1882–97. |
| Mvy | Mahāvyutpatti = Sakaki 1916. |
| MĀc | Madhyamāgama Chinese translation (Taishō no. 26 Zhong ahan jing 中阿含經). |
| N | Narthang xylograph. |
| NBhv | The newly identified Bhaiṣajyavastu fragments held in a private collection, Virginia, and the Schøyen Collection. |
| Negi | Tibetan–Sanskrit Dictionary = Negi 1993–2005. |
| P | Peking xylograph. |
| PLv | Pāṇḍulohitakavastu. |
| PTSD | PTS’s Pāli–English Dictionary = Rhys Davids and Stede 1921–25. |
| Ph | phug brag manuscript. |
| Prjv | Pravrajyāvastu. Translation in Miller 2018. |
| PrjvVW | Pravrajyāvastu edited by Vogel and Wille. I: Vogel and Wille 1984; II: 1992; III: 1996; IV: 2002 (all these files are now available in one pdf file online, Vogel and Wille 2014). |
| R | Ragya printed Kangyur. |
| S | Stok Palace Manuscript. |
| SHT | Sanskrithandschriften aus den Turfanfunden. |
| SN | Saṃyuttanikāya = Feer [1884–98] 1975–2006. |
| SWTF | Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden = Waldschmidt et al. 1973–2018. |
| Sbhv | Saṅghabhedavastu. |
| SbhvG | Saṅghabhedavastu. edited by Gnoli (1977–78). |
| Sh | Shey Palace manuscript. |
| Skt. | Sanskrit. |
| Sn | Suttanipāta = Andersen and Smith [1913] 1984. |
| Sumav | Sumāgadhāvadāna = Iwamoto 1979. |
| SĀc | Saṃyuktāgama Chinese translation (Taishō no. 99 Za ahan jing 雜阿含經). |
| SĀc2 | Saṃyuktāgama Chinese translation (Taishō no. 100 Bieyi za ahan jing 別譯雜阿含經). |
| SĀc3 | Saṃyuktāgama Chinese translation (Taishō no. 101 Za ahan jing 雜阿含經). |
| T | Tokyo manuscript. |
| Taishō | Taishō shinshū daizōkyō 大正新脩大藏經. 100 vols. Tokyo: Taishō Issaikyō Kankōkai 大正一切經刊行會, 1924–34. |
| TheraG | Theragāthā = Oldenberg and Pischel 1883. |
| Tib. | Tibetan translation. |
| U | Urga printed Kangyur . |
| Ud | Udāna = Steinthal 1982. |
| Ug | Uttaragrantha. |
| Uv | Udānavarga = Bernhard 1965–68, i. |
| UvTib | Udānavarga in Tibetan translation = Champa Thupten Zongtse 1990. |
| VS | Vinayasūtra transliterated by Study Group of Sanskrit Manuscripts in Tibetan dBu med Script. |
| Vin | Vinayapiṭaka in Pāli = Oldenberg [1879–83] 1982–1997. |
| Viś I | The first story of Viśvantara in the Bhv. |
| Viś II | The second story of Viśvantara in the Bhv. |
| Viś III | The story of Viśvantara in the Sbhv. |
| Viś IV | Viśvantarāvadāna in the Gilgit manuscripts. |
| Vvbh | Vinayavibhaṅga. |
| ms | Manuscript. |
| Śav | Śayanāsanavastu. |
| ŚavG | Śayanāsanavastu. Edited by Gnoli (1978). |
Bibliography
ched du brjod pa’i tshoms (Udānavarga). Toh 326, Degé Kangyur vol. 72 (mdo sde, sa), folios 209.a–253.a. English translation in Champa Thupten Zongtse (1990).
sman gyi gzhi (Bhaiṣajyavastu). Toh 1, ch. 6, Degé Kangyur vol. 1 (’dul ba, ka), folios 277.b–311.a; vol. 2 (’dul ba, kha), folios 1.a–317.a; and vol. 3 (’dul ba, ga), folios 1.a–50.a.
sman gyi gzhi. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 1, pp. 644–721, vol. 2, pp. 3–745, vol. 3, pp. 3–117.
man gyi gzhi (Bhaiṣajyavastu). Stok no. 1, ch. 6, Stok Palace Kangyur vol. 1 (’dul ba, ka), folios 396.b–455.a; vol. 2 (’dul ba, kha), folios 1.a–444.a; and vol. 3 (’dul ba, ga), folios 1.b–56.b.
Bhaiṣajyavastu in the Gilgit manuscripts. Dutt 1942–50, pt. 1 (1947).
Genben shuoyiqieyoubu pinaiye yaoshi 根本説一切有部毘奈耶藥事, Taishō no. 1448, 24.1a1–97a24.
1. A Work Referred to in the Bhaiṣajyavastu
yang dag par ldan pa’i lung (Saṃyuktāgama). Not included in the Kangyur. Cf. Za ahan jing 雜阿含經, Taishō no. 99, 2.1a1–373b18.
2. Works Related to the Bhaiṣajyavastu
’dul ba gzhi (Vinayavastu). Toh 1, 17 chaps. Degé Kangyur vol. 1 (’dul ba, ka), folios 1.a1–311.a; vol. 2 (’dul ba, kha), folios 1.a–317.a; vol. 3 (’dul ba, ga), folios 1.a–293.a; and vol. 4 (’dul ba, nga), folios 1.a–302.a5.
’dul ba rnam par ’byed pa (Vinayavibhaṅga). Toh 3, Degé Kangyur vol. 5 (’dul ba, ca), folios 21.a1–292.a; vol. 6 (’dul ba, cha) folios 1.a–287.a; vol. 7 (’dul ba, ja) folios 1.a–287.a; and vol. 8 (’dul ba, nya) folios 1.a–269.a6.
’dul ba phran tshegs kyi gzhi (Vinayakṣudrakavastu). Toh 6, Degé Kangyur vol. 10 (’dul ba, tha), folios 1.a1–310.a; vol. 11 (’dul ba, da), folios 1.a–333.a7.
’dul ba gzhung bla ma (Vinayottaragrantha). Toh 7, Degé Kangyur vol. 12 (’dul ba, na), folios 1.a1–302.a; vol. 13 (’dul ba, pa) 1.a–313.a5.
ko lpags kyi gzhi (Carmavastu). Toh 1-5, Degé Kangyur vol. 1 (’dul ba, ka), folios 251.a–277.b.
dge slong ma’i ’dul ba rnam par ’byed pa (Bhikṣuṇīvinayavibhaṅga). Toh 5, Degé Kangyur vol. 9 (’dul ba, ta), folios 25.b–328.a.
dge ’dun gyi dbyen gyi gzhi (Saṅghabhedavastu). Toh 1, ch. 17, Degé Kangyur vol. 3 (’dul ba, ga), folios 255.b–293.a; vol. 4 (’dul ba, nga), folios 1.a–302.a.
gos kyi gzhi (Cīvaravastu). Toh 1-7, Degé Kangyur vol. 3 (’dul ba, ga), folios 50.a–115.b.
rgya cher rol pa (Lalitavistara). Toh 95, Degé Kangyur vol. 46 (mdo sde, kha), folios 1.b–216.b. English translation in the Dharmachakra Translation Committee (2013).
’dul ba gzhung dam pa (Vinayottaragrantha). Toh 7a, Degé Kangyur vol. 12 (’dul ba, na), folios 92.b–302.a; vol. 13 (’dul ba, pa), folios 1.b–313.a.
’dul ba’i mdo (Vinayasūtra). Toh 4117, Degé Tengyur vol. 261 (’dul ba, wu) folios 1.a1–100.a7.
don rnam par nges pa chos kyi rnam grangs (Arthaviniścayadharmaparyāya). Toh 317, Degé Kangyur vol. 72 (mdo sde, sa), folios 170.b–188.a. English translation in Dharmachakra Translation Committee 2021.
gnas lam gyi gzhi (Śayanāsanavastu). Toh 1-15, Degé Kangyur vol. 3 (’dul ba, ga), folios 187.a–222.a.
bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.
ma ga d+hA bzang mo’i rtogs pa brjod pa (Sumāgadhāvadāna). Toh 346, vol. 75 (mdo sde, aM), folios 291.b–298.a. English translation The Exemplary Tale of Sumāgadhā 2024.
dmar ser can gyi gzhi (Pāṇḍulohitakavastu). Toh 1-11, Degé Kangyur vol. 3 (’dul ba, ga), folios 140.a–165.b.
rtsod pa’i gzhi (Adhikaraṇavastu). Toh 1-16, Degé Kangyur vol. 3 (’dul ba, ga), folios 222.a–255.b.
mdzangs blun zhes bya ba’i mdo (Damamūkasūtra). Toh 341, vol. 74 (mdo sde, a), folios 129.a–298.a.
gzhang ’brum rab tu zhi bar byed pa’i mdo (Arśapraśamanasūtra). Toh 621, Degé Kangyur vol. 91 (rgyud, ba), folios 61.a–61.b; Toh 1020, vol. 101 (gzungs, waM), folios 181.b–183.a.
yangs pa’i grong khyer du ’jug pa’i mdo chen po (Vaiśālīpraveśamahāsūtra). Toh 312, Degé Kangyur vol. 72 (mdo sde, sa) folios 157.b–161.b. English translation in the Bhaiṣajyavastu Translation Team (2020).
yongs su mya ngan las ’das pa chen po’i mdo. Toh 119, Degé Kangyur vol. 52 (mdo sde, nya), folios 1.b–343.a; vol. 53 (mdo sde, ta), folios 1.b–339.a.
rab tu ’byung ba’ gzhi (Pravrjyāvastu). Toh 1, chap. 1. Degé Kangyur vol. 1 (’dul ba, ka), folios 1.a–131.a. English translation in Miller (2018).
rig sngags kyi rgyal mo rma bya chen mo (Mahāmāyūrīvidyārājñi). Toh 559, Degé Kangyur, vol. 90 (rgyud ’bum, pha), folios 87.b–117.a. English translation in Dharmachakra Translation Committee 2023.
las brgya pa (Karmaśataka). Toh 340, Degé Kangyur vol. 73 (mdo sde, ha), folios 1.b–309.a; vol. 74 (mdo sde, a), folios 1.b–128.b. English translation in Jamspal and Fischer 2020.
gsang sngags kyi rjes su ’brang ba chen mo’i sgrub thabs (Mahāmantrānusāriṇīsādhana). Toh 3254, Degé Tengyur vol. 76 (rgyud, bu), folio 15.b.
so sor thar pa’i mdo (Prātimokṣasūtra). Toh 2, Degé Kangyur vol. 5 (’dul ba, ca), folios 1.a–20.b.
Kalyāṇamitra. lung phran tshegs kyi rnam par bshad pa (Āgamakṣudrakavyākhyāna). Toh 4115, Degé Tengyur vol. 158 (’dul ba, dzu), folios 1.b–232.a.
Śamathadeva. chos mngon pa’i mdzod kyi ’grel bshad nye bar mkho ba (Abhidharmakośaṭīkopāyikā). Toh 4094, Degé Tengyur vol. 146 (mngon pa, ja), folios 1.b–287.a; vol 147 (mngon pa, ngu), folios 1.b–95.a.
Vasubandhu. chos mngon pa’i mdzod kyi bshad pa (Abhidharmakośabhāṣya). Toh 4090, Degé Tengyur vol. 140 (mngon pa, ku), folios 26.b–258.a; vol. 141 (mngon pa, khu), folios 1.b–95.a.
Vasubandhu. rnam par bshad pa’i rigs pa (Vyākhyāyukti). Toh 4061, Degé Tengyur vol. 136 (sems tsam, shi), folios 29.a–134.b.
Yaśomitra. chos mngon pa’i mdzod kyi ’grel bshad (Abhidharmakośaṭīkā). Toh 4092, Degé Tengyur vol. 142 (mngon pa, gu), folios 1.b–330.a; vol. 143 (mngon pa, ngu), folios 1.b–333.a.
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