The Hundred Deeds
Part Ten

Among the gods of the Heaven of the Thirty-Three it is Śakra, King of the Gods, who reigns over the kingdom of the thirty-three gods. Five signs customarily appear when gods near the time of their death and transmigration: (1) Deities are illuminated from within, but at that time this light dwindles. (2) The clothing and ornaments of the gods of the Heaven of the Thirty-Three, as well as the branches of flowers and fruit that adorn their clothing, normally make very pleasant sounds when shaken by the wind, but at that time the sounds become unpleasant. (3) Deities’ clothing is soft to the touch, but at that time their clothing becomes very coarse. (4) No odor can cling to the body of a god, but at that time their bodies begin to reek. (5) Deities’ eyes never close, but at that time their eyes close.

As gods approach the time of their death and transmigration, secondary signs also begin to appear: whereas before no odor could cling to their clothing, their clothing begins to reek; whereas before their garlands of flowers could not wilt, they begin to wilt; a foul smell comes over their bodies; perspiration starts to come from both of their armpits; and as they near death and transmigration, they no longer wish to sit upon their thrones.

So it was that one day the secondary signs began to appear on Śakra, King of the Gods. He noticed the secondary signs coming on, and upon noticing them, was immediately horrified. He thought, “To whom can I go for refuge who could prevent me from dying and transmigrating from my current state?”

The young demigoddess Śacī said, “Kauśika, you should go to Jambudvīpa and ask those among the ascetics and brahmins who are of a virtuous nature how to prevent yourself from dying and transmigrating from your current state. Seek refuge in them.”

No sooner had Śakra, King of the Gods, heard this than he [F.73.b] and the young demigoddess Śacī disappeared from the Heaven of the Thirty-Three and traveled to Jambudvīpa, where they approached the ascetics and brahmins and others and asked, “How can one prevent the death and transmigration of a god?”

“Who are you?” they asked in reply.

“I am Śakra, King of the Gods,” he said.

Overcome with joy and elation they said, “What a great boon for us! Śakra, King of the Gods, has come to see us!” And they went to him for refuge.

In despair, Śakra, King of the Gods thought, “I came here seeking refuge, wishing to ask them a question, and instead they took refuge in me. What need is there to put my question to these ascetics and brahmins now?” and he abandoned the hope he had in them.

Now on that occasion the Bodhisattva was in the Tuṣita Heaven observing the world by means of the four observations, and he addressed all six classes of beings in the desire realms, saying, “Friends, this evening I shall take birth in Jambudvīpa, where I shall satiate living beings with the nectar of immortality. Let those among you who wish for this nectar also take birth in Jambudvīpa. There I shall grant a share of nectar to you.”

Then the Bodhisattva reincarnated in his mother’s womb, and Śakra, King of the Gods, thought, “What need is there for me to offer the ascetics and brahmins my help and respect? This bodhisattva has reincarnated in his mother’s womb. After he is born he will realize the nectar of immortality‍—let me then offer him my help and respect.” He sent four gods to be the Bodhisattva’s protectors. From time to time he himself [F.74.a] went to protect the Bodhisattva, and when the Bodhisattva was born it was Śakra himself who gathered him up in his arms.

When the Bodhisattva grew up, became disillusioned with saṃsāra, and began making efforts in renunciation. Śakra also traveled to the Bodhimaṇḍa to protect him. When the Bodhisattva had achieved unexcelled wisdom, tamed a first and then a second group of five, tamed fifty upper-class village boys and the group known as the Good,204 established Nandā and Nandabalā in the truths, caused Uruvilvā Kāśyapa and Nadī Kāśyapa to go forth, displayed three miracles upon traveling to Gayā, and in Bamboo Grove placed in the truths King Bimbisāra and eighty thousand gods, as well as the brahmins of Magadha and thousands upon thousands of householders, Śakra, King of the Gods, thought, “This is still not a good time for me to ask the Blessed One my question.” After the Blessed One had placed King Bimbisāra in the truths, traveled to Rājagṛha, and accepted Bamboo Grove, he caused Śāriputra and Maudgalyāyana to go forth, spreading the doctrine.

The blessed buddhas, teachers of the one path to be traversed, with mastery over wisdom and the two types of knowable objects, in command of the three kinds of sterling equanimity, fearless by means of the fourfold fearlessness, freed from migration through the five destinies, keen in the six sense bases, practiced in the seven limbs of enlightenment, focused on the eight liberations, absorbed in the nine successive meditative absorptions, possessing all ten of the ten powers, whose proclamations are the great roaring of a perfect lion, by nature regard the world with their buddha eyes six times throughout the day and night‍—three times by day and three times by night. [F.74.b]

These are their thoughts as they look out in wisdom: “Who is in decline? Who will flourish? Who is destitute? Who is in a dreadful state? Who is being harmed? Who is destitute, in a dreadful state, and being harmed? Who is veering toward the lower realms? Who is descending through the lower realms? Who has descended to the lower realms? Whom shall I pull up from the lower realms, and establish in the resultant state of heaven and liberation? Whom, mired in misdeeds, shall I lift up by the hand? Whom, lacking the seven jewels of the noble ones, shall I lead to command of the seven jewels of the noble ones? Whom, not having produced roots of virtue, shall I lead to produce them? Whom, having already produced roots of virtue, shall I lead to ripen their roots of virtue? Whom, having already ripened their roots of virtue, shall I slice open with the blade of wisdom? For whom shall I cause this world, adorned with a buddha’s presence, to be fruitful?”

The Blessed One thought, “I must establish Śakra, King of the Gods, and his suite of eighty thousand attendants in the truths.” With this thought he disappeared from Rājagṛha and traveled to Indra’s cave on Mount Videha, south of Rājagṛha and north of a brahmin village called Mango Forest. As the Blessed One entered into equipoise on the element of fire, Śakra, King of the Gods, thought, “Now the time has come for me to ask the Blessed One my question.”

His suite of eighty thousand divine attendants, the young demigoddess Śacī, and the young gandharva Pañcaśikha all disappeared from the Heaven of the Thirty-Three and came to sit upon Mount Videha. Then, by the power of the bodily presence of Śakra, King of the Gods, and that of the other thousands of demigods, great rays of light spread all over Mount Videha.

Śakra, King of the Gods, entered Indra’s cave, [F.75.a] and upon entering, saw the Blessed One sitting in equipoise on the element of fire. Upon seeing him he thought, “The Blessed Buddha has entered into equipoise on the element of fire‍—the time has not yet come for me to go to the Blessed One and offer my help and respect.”

For a moment he sat without saying anything, then he said to the young gandharva Pañcaśikha, “Pañcaśikha, child, could you cause the Blessed One to stir? If you do so, it will be easy for us to go to the Blessed One and offer our help and respect.”

“Yes, Kauśika, I believe I could,” Pañcaśikha replied.

Taking up a guitar of beryl, with a suite of five hundred attendants he approached the Blessed One. He bid the Blessed One to stir with verses worthy of the Lord and worthy of the arhats. Then Pañcaśikha returned to Śakra, King of the Gods, and said to him, “The Blessed One stirs, Kauśika. The time has come for you to go see the Blessed One and to offer him your help and respect.”

The Blessed One thought, “Alas, this cave is very narrow, and that god’s suite of attendants is very large. I will perform a miracle that causes Śakra, King of the Gods, and his suite of attendants to be easily accommodated, that they might sit and listen to the Dharma.” Then the Blessed One performed a miracle that caused Indra’s cave to be large and open.

Śakra, King of the Gods, and his suite of eighty thousand divine attendants, the young demigoddess Śacī, and the young gandharva Pañcaśikha all approached the Blessed One. Upon their arrival they touched their heads to the Blessed One’s feet and sat before him to listen to the Dharma.

Śakra, King of the Gods, shared the story of his previous exploits with the Blessed One, and then asked his question: “Lord, what are the fetters of gods, humans, [F.75.b] demigods, nāgas, garuḍas, gandharvas, or those with any other kind of bodily form?”

“Kauśika,” the Blessed One replied, “envy and avarice are what binds the gods, humans, demigods, nāgas, garuḍas, gandharvas, and those with any other kind of bodily form. They don’t think, ‘I should live without resentment, enmity, ill will, strife, reproof, conflict, and contention.’ Instead they live in resentment, enmity, ill will, strife, reproof, conflict, and contention.”

“Lord, so it is,” said Śakra. “It is just as you say. Envy and avarice are what binds the gods, humans, demigods, nāgas, garuḍas, gandharvas, and those with any other kind of bodily forms. They don’t think, ‘I should live without resentment, enmity, ill will, strife, reproof, conflict, and contention.’ Instead they live in resentment, enmity, ill will, strife, reproof, conflict, and contention. I have understood the meaning of the Blessed One’s words, overcome my doubt, and have no hesitation.”

After he heard the Blessed One’s response to his questions, Śakra, King of the Gods, praised what the Blessed One said, [F.76.a] rejoiced, and asked the Blessed One other questions.

“Lord, on what are envy and avarice founded? What is their origin? What are their aspects? Whence are they born? What must be present for envy and avarice to arise? What must be absent for envy and avarice not to arise?”

“Kauśika,” the Blessed One replied, “envy and avarice are founded on affinity and antipathy. Affinity and antipathy are their origins. Affinity and antipathy are their aspects. They are born from affinity and antipathy. Where there is affinity and antipathy, envy and avarice will arise. Where there is neither affinity nor antipathy, envy and avarice will not arise.”

“Lord, so it is. It is just as you say,” Śakra agreed. “Envy and avarice are founded on affinity and antipathy. Affinity and antipathy are their origins. Affinity and antipathy are their aspects. They are born from affinity and antipathy. Where there is affinity and antipathy, envy and avarice will arise. Where there is neither affinity nor antipathy, envy and avarice will not arise. I have understood the meaning of the Blessed One’s words, overcome my doubt, and have no hesitation.”

After Śakra, King of the Gods, heard the Blessed One’s response to his questions, he rejoiced and asked the Blessed One other questions.

“Lord, on what are affinity and antipathy founded? What is their origin? What are their aspects? Whence are they born? What must be present for affinity and antipathy to arise? What must be absent for affinity and antipathy not to arise?”

“Kauśika,” the Blessed One replied, [F.76.b] “affinity and antipathy are founded on craving. Craving is their origin. Craving is their aspect. They are born from craving. Where there is craving, affinity and antipathy will arise. Where there is no craving, affinity and antipathy will not arise.”

“Lord, so it is. It is just as you say,” Śakra agreed. “Affinity and antipathy are founded on craving. Craving is their origin. Craving is their aspect. They are born from craving. Where there is craving, affinity and antipathy will arise. Where there is no craving, affinity and antipathy will not arise. I have understood the meaning of the Blessed One’s words, overcome my doubt, and have no hesitation.”

After Śakra, King of the Gods, had heard the Blessed One’s response to his questions, he praised what the Blessed One said, rejoiced, and asked the Blessed One other questions.

“Lord, on what is craving founded? What is its origin? What are its aspects? Whence is it born? What must be present for craving to arise? What must be absent for craving not to arise?”

“Kauśika,” the Blessed One replied, “craving is founded on thought construction. Thought construction is its origin. Thought construction is its aspect. It is born from thought construction. Where there is thought construction, craving will arise. Where there is no thought construction, craving will not arise.”

“Lord, so it is. It is just as you say,” Śakra agreed. “Craving is founded on thought construction. Thought construction is its origin. Thought construction is its aspect. Of thought construction it is born. Where there is thought construction, craving will arise. Where there is no thought construction, craving will not arise. I have understood the meaning of the Blessed One’s words, overcome my doubt, and have no hesitation.”

After [F.77.a] Śakra, King of the Gods, had heard the Blessed One’s response to his questions, he praised what the Blessed One said, rejoiced, and asked the Blessed One other questions.

“Lord, on what is thought construction founded? What is its origin? What are its aspects? Whence is it born? What must be present for thought construction to arise? What must be absent for thought construction not to arise?”

“Kauśika,” the Blessed One replied, “thought construction is founded on discursive elaboration. Discursive elaboration is its origin. Discursive elaboration is its aspect. It is born from discursive elaboration. Where there is discursive elaboration, thought construction will arise. Where there is no discursive elaboration, thought construction will not arise.

“Kauśika, accordingly, where there is discursive elaboration, thought construction will arise. Where there is thought construction, craving will arise. Where there is craving, affinity and antipathy will arise. Where there is affinity and antipathy, envy and avarice will arise. Where there is envy and avarice, there will be cudgels hefted, weapons taken up, strife, reproof, conflict, contention, cunning, deceit, retribution, lies disseminated, and many such nonvirtuous, sinful things. Thus does this entire great heap of suffering arise.

“Accordingly, where there is no discursive elaboration, thought construction will not arise. Where there is no thought construction, craving will not arise. Where there is no craving, affinity and antipathy will not arise. Where there is neither affinity nor antipathy, envy and avarice will not arise. When there is no envy and avarice, the hefting of cudgels, the taking up of weapons, strife, reproof, war, contention, cunning, deceit, retribution, the dissemination of lies, and any such nonvirtuous, sinful dharmas all will cease. Thus does this entire great heap of suffering cease.”

“Lord, so it is,” Śakra, [F.77.b] King of the Gods, agreed. “It is just as you say. Thought construction is founded on discursive elaboration. Discursive elaboration is its origin. Discursive elaboration is its aspect. It is born from discursive elaboration. Where there is discursive elaboration, thought construction will arise. Where there is no discursive elaboration, thought construction will not arise. I have understood the meaning of the Blessed One’s words, overcome my doubt, and have no hesitation.”

After Śakra, King of the Gods, had heard the Blessed One’s response to his questions, he praised what the Blessed One said, rejoiced, and asked the Blessed One other questions.

“Lord, it is said that there is a path to stopping discursive elaboration. Lord, what is the path to stopping discursive elaboration? What is the path that, if the ordained set out upon it, will stop discursive elaboration?”

“Kauśika,” The Blessed One replied, “the path that stops discursive elaboration is the noble eightfold path, namely, right view, right understanding, right speech, right action, right livelihood, right effort, right mindfulness, and right meditation. This is called the path that stops discursive elaboration. The ordained who enter it are known as those who have entered the path that stops discursive elaboration.”

“Lord, so it is. It is just as you say,” Śakra, King of the Gods, agreed. “They are known as those who have entered the path that stops discursive elaboration. I have understood the meaning of the Blessed One’s words, overcome my doubt, and have no hesitation.”

After Śakra, King of the Gods, had heard the Blessed One’s response to his questions, he praised the Blessed One’s words, rejoiced, and asked [F.78.a] the Blessed One other questions.

“Lord, is there something that is the causal attribute of the prātimokṣa vows taken by the ordained who have entered the path that stops discursive elaboration?”

“Kauśika,” the Blessed One replied, “there are six causal attributes of the prātimokṣa vows taken by the ordained who have entered the path that stops discursive elaboration. They are (1) the forms perceived by the eyes, (2) the sounds perceived by the ears, (3) the smells perceived by the nose, (4) the tastes perceived by the tongue, (5) the tangible objects perceived by the body, and (6) the mental phenomena perceived by the mind.

“Kauśika, I have said, ‘There are two types of forms that are perceived by the eyes‍—those that are trustworthy and those that are not trustworthy.’ I have said, ‘Any form perceived by the eyes that I have recognized as unsuitable to adopt and adhere to is surely to be abandoned.’ And I have also said, ‘Any form perceived by the eyes that is suitable to adopt and adhere is to be trusted.’ Thus has the Tathāgata taught, knowing when the time is right for clarification on these.

“In the same way, I have also said, ‘There are two types of sounds perceived by the ears, smells perceived by the nose, tastes perceived by the tongue, tangible objects perceived by the body, and phenomena perceived by the mind‍—those that are trustworthy, and those that are not trustworthy.’ I have also said about these, ‘One should absolutely and surely abandon mental phenomena known by mind that are recognized as unsuitable to adopt and adhere to.’ I have also said, ‘Given that the Tathāgata knows the right time to teach what should be adopted at any occasion, phenomena known by the mind that are suitable to adopt and adhere to should indeed be adopted by the mindful and vigilantly introspective.’ ” [F.78.b]

“Lord, so it is. It is just as you say,” Śakra, King of the Gods, agreed. “There are six causal attributes of the prātimokṣa vow taken by the ordained who have entered the path that stops discursive elaboration. They are (1) the forms perceived by the eyes, (2) the sounds perceived by the ears, (3) the smells perceived by the nose, (4) the tastes perceived by the tongue, (5) the tangible objects perceived by the body, and (6) the phenomena perceived by the mind.

“Regarding those, Lord, you have said, ‘There are two types of forms that are perceived by the eyes‍—those that are trustworthy and those that are not trustworthy.’ You have said, ‘The forms perceived by the eyes that are recognized as unsuitable to adopt and adhere to are absolutely and surely to be abandoned.’ You have also said, ‘Given that the Tathāgata knows the right time to teach what should be adopted at any occasion, phenomena known by the mind that are suitable to adopt and adhere to should be adopted by the mindful and vigilantly introspective.’ The same applies to the others, up to the mental phenomena perceived by the mind.

“This is the meaning of the Tathāgata’s response, as I understand it. You have said, ‘If one trusts some form perceived by the eyes and nonvirtues multiply and virtues diminish, one should no longer trust such forms perceived by the eyes.’ You have also said, ‘If one trusts some form perceived by the eyes and nonvirtues diminish and virtues multiply, one should then trust such forms perceived by the eyes.’ Likewise you said, ‘If one trusts a certain sound perceived by the ears, a smell perceived by the nose, [F.79.a] a taste perceived by the tongue, a tangible object perceived by the body, or a mental phenomenon perceived by the mind and nonvirtues multiply and virtues diminish, then one should no longer trust such mental phenomena perceived by the mind, nor, likewise, by the others.’ You have also said, ‘If one trusts a certain mental phenomenon perceived by the mind and nonvirtues diminish and virtues multiply, then one should trust such phenomena perceived by the mind.’ I understand the meaning of the Blessed One’s words, have overcome my doubt, and have no hesitation.”

After Śakra, King of the Gods heard the Blessed One’s response to his questions, he praised the Blessed One’s words, rejoiced, and asked the Blessed One other questions.

“Lord, what are the things that the ordained who have entered the path that stops discursive elaboration should abandon? What are the things in which those who have gone forth who have entered the path that stops discursive elaboration should exert themselves?”

“Kauśika,” the Blessed One replied, “there are three things that the ordained who have entered the path that stops discursive elaboration should abandon, and three things in which they should exert themselves. They concern how one speaks, thinks, and analyzes.205 As I have said, Kauśika, ‘There are two types of speech‍—trustworthy and untrustworthy.’ I have said, ‘Utterances that are recognized as unsuitable to adopt and adhere to are absolutely and surely to be abandoned.’ I have also said, ‘Given that the Tathāgata knows the time to teach what should be adopted on any occasion, utterances that are recognized as suitable to adopt and adhere to are to be adopted by the mindful and vigilantly introspective.’

“As I have said, Kauśika, ‘There are also two types of thought construction‍— [F.79.b] trustworthy and untrustworthy. I have said, ‘Thought constructions and analyses that are unsuitable to be adopted and adhered to are absolutely and surely to be abandoned.’206 I have also said, ‘Given that the Tathāgata knows the right time to teach what should be adopted on any occasion, analyses suitable to adopt and adhere to should be adopted by the mindful and vigilantly introspective.’ ”

“Lord, so it is. It is just as you say,” Śakra, King of the Gods, agreed. “There are three things that the ordained who have entered the path that stops discursive elaboration should abandon, and three things in which they should exert themselves. They concern how one speaks, thinks, and analyzes. Lord, you have said, ‘There are two types of speech‍—trustworthy and untrustworthy.’ You have said, ‘Utterances that are recognized as unsuitable to adopt and adhere to are absolutely and surely to be abandoned.’ You have also said, ‘Given that the Tathāgata knows the time to teach what should be adopted on any occasion, utterances that are recognized as suitable to adopt and adhere to are to be adopted by the mindful and vigilantly introspective.’

“Lord, you have said, ‘There are also two types of thought construction and analysis‍—trustworthy and untrustworthy.’ You have said, ‘Thought constructions and analyses that are unsuitable to be adopted and adhered to should absolutely and surely be abandoned.’ You have also said, ‘Given that the Tathāgata knows the right time to teach what should be adopted on any occasion, analyses suitable to adopt and adhere to should be adopted by the mindful and vigilantly introspective.’

“This is the meaning of the Blessed One’s response, as I understand it. You have said, ‘If one trusts some utterance and nonvirtues [F.80.a] multiply and virtues diminish, one should no longer trust such utterances.’ You have also said, ‘If one trusts some utterance and nonvirtues diminish and virtues multiply, one should trust such utterances.’ You have said, ‘If one trusts some thought construction and analysis and nonvirtues multiply and virtues diminish, one should no longer trust such thought constructions and analyses.’ You have said, ‘If one trusts some analysis and nonvirtues diminish and virtues multiply, one should trust such analyses.’ I understand the meaning of the Blessed One’s words, have overcome my doubt, and have no hesitation.”

After Śakra, King of the Gods heard the Blessed One’s response to his questions, he praised the Blessed One’s words, rejoiced, and asked the Blessed One another question.

“Lord, how many of these aspects of the bodies of the ordained who have entered the path that stops discursive elaboration have you said have two aspects themselves?”

“Kauśika,” The Blessed One replied, “I have said, ‘There are three aspects of the bodies of the ordained who have entered the path that stops discursive elaboration, each of two different types.’ These are the pleasant body, the unpleasant body, and the neutral body. Kauśika, I have said, ‘There are also two types of pleasant body‍—trustworthy and untrustworthy.’ I have said, ‘The pleasant body that is recognized as unsuitable to adopt and adhere to is absolutely and surely to be abandoned.’ I have also said, ‘Given that the Tathāgata knows the time to teach what should be adopted on any occasion, the pleasant body that is recognized as suitable to adopt and adhere to [F.80.b] is to be adopted by the mindful and vigilantly introspective.’

“Kauśika, I have said, ‘There are also two types of unpleasant body and neutral body‍—trustworthy and untrustworthy.’

“I have said, ‘The unpleasant body and the neutral body that are recognized as unsuitable to adopt and adhere to are absolutely and surely to be abandoned.’ I have also said, ‘Given that the Tathāgata knows the time to teach what should be adopted at any occasion, the unpleasant body and the neutral body recognized as suitable to adopt and adhere to are to be adopted by the mindful and vigilantly introspective.’ ”

“Lord, so it is. It is just as you say,” Śakra, King of the Gods, agreed. “Lord, you said, ‘There are three aspects of the bodies of the ordained who have entered the path that stops discursive elaboration, each of two different types. These are the pleasant body, the unpleasant body, and the neutral body.’ Lord, you have said, ‘‘The pleasant body that is recognized as unsuitable to adopt and adhere to is absolutely and surely to be abandoned.’ You have also said, ‘Given that the Tathāgata knows the time to teach what should be adopted on any occasion, the pleasant body that is recognized as suitable to adopt and adhere to is to be adopted by the mindful and vigilantly introspective.’

“You have said, ‘There are also two types of unpleasant body and neutral body‍—trustworthy and untrustworthy.’ You have said, ‘The unpleasant body and neutral body [F.81.a] that are recognized as unsuitable to adopt and adhere to are absolutely and surely to be abandoned.’ You have also said, ‘Given that the Tathāgata knows the time to teach what should be adopted on any occasion, the unpleasant body and neutral body recognized as suitable to adopt and adhere to are to be adopted by the mindful and vigilantly introspective.’

“This is the meaning of the Blessed One’s response, as I understand it. You have said, ‘If one trusts some pleasant body and nonvirtues multiply and virtues diminish, one should no longer trust such a pleasant body.’ You have also said, ‘If one trusts some pleasant body and nonvirtues diminish and virtues multiply, one should trust such a pleasant body.’ You have said, ‘If one trusts some unpleasant body or neutral body and nonvirtues multiply and virtues diminish, one should no longer trust such an unpleasant body or neutral body.’ You have also said, ‘If one trusts some unpleasant body or neutral body and nonvirtues diminish and virtues multiply, one should trust such an unpleasant body or neutral body.’ I understand the meaning of the Blessed One’s words, have overcome my doubt, and have no hesitation.” [B34]

After Śakra, King of the Gods heard the Blessed One’s response to his question, he praised the Blessed One’s words, [F.81.b] rejoiced, and asked the Blessed One another question.

“Lord, are all beings alike in their desires, cravings, beliefs, and intentions?”

“No, Kauśika,” the Blessed One replied, “all beings are not alike in their desires, cravings, beliefs, and intentions. Kauśika, beings do not have a single temperament; they have various temperaments. Those who insist that a certain temperament is supreme are utterly convinced of it and act accordingly, thinking, ‘This is the truth. Others are deluded.’

“Kauśika, since it is the case that beings have various different temperaments, then those who insist that a certain temperament is supreme, are utterly convinced of it, and act accordingly should not think, ‘This is the truth. Others are deluded.’ This is because it is on account of beings having various different temperaments that they insist that a certain temperament is supreme, are utterly convinced of it, and act accordingly, thinking, ‘This is the truth. Others are deluded.’

“Lord, so it is. It is just as you say,” Śakra, King of the Gods, agreed. “All beings are not alike in their desires, cravings, beliefs, and intentions. Lord, beings have various different temperaments. On this account, they insist that a certain temperament is supreme, are utterly convinced of it, and act accordingly, thinking, ‘This is the truth. Others are deluded.’ I understand the meaning the Blessed One’s words, have overcome my doubt, and have no hesitation.”

After Śakra, King of the Gods, [F.82.a] had heard the Blessed One’s response to his question, he praised the Blessed One’s words, rejoiced, and asked the Blessed One other questions.

“Lord, tell me‍—have the ascetics and brahmins all attained the unsurpassed, supreme welfare? Are they all forever free of distorting influences and perfected in their practice of pure conduct?”

“Kauśika,” the Blessed One replied, “the ascetics and brahmins have not all attained the unsurpassed, supreme welfare, nor are they all forever free of distorting influences and perfected in their practice of pure conduct. Only those among the ascetics and brahmins who have exhausted their thirst207 for unexcelled liberation and whose perfect minds are utterly liberated have attained the unsurpassed, supreme welfare, and are forever free of distorting influences and perfected in their practice of pure conduct.”

“Lord, so it is. It is just as you say,” Śakra, King of the Gods, agreed. “The ascetics and brahmins have not all attained the unsurpassed, supreme welfare, nor are they all forever free of distorting influences and perfected in their practice of pure conduct. Only those among the ascetics and brahmins who have exhausted their thirst for208 unexcelled liberation and whose perfect minds are utterly liberated have attained the unsurpassed, supreme welfare, and are forever free of distorting influences and perfected in their practice of pure conduct. I understand the meaning of the Blessed One’s words, have overcome my doubt, have no hesitation, and with this thorn removed, I no longer despair. On this account I shall henceforth never give rise to such thoughts again.

“Lord, because of not having gained any understanding before in specific response to my questions, [F.82.b] after a long time waiting, I have now finally consulted the Blessed One. By means of the words spoken by the Tathāgata, the Arhat, the totally and completely awakened Buddha, the thorn of my doubt and second thoughts has been removed.”

The Blessed One asked him, “Kauśika, do you recall asking such questions of the other ascetics and brahmins?”

Śakra, King of the Gods, replied, “Yes, Lord, I do recall this. At one time the gods gathered and took their seats in the assembly hall of the Heaven of the Thirty-Three. They searched for the Tathāgata, the Arhat, the totally and completely awakened Buddha, and not having found the Tathāgata, the Arhat, the totally and completely awakened Buddha, they rose from their seats and went their separate ways, and while the more prominent gods among them remained to search further, the others died, transmigrated, and disappeared.

“Lord, when even those most prominent gods died and transmigrated, I grew panicked and afraid, thinking, ‘Will I too die and transmigrate?’ And wherever I saw ascetics and brahmins living in isolation, thinking that they were the tathāgatas, the arhats, the totally and completely awakened buddhas, I approached them.

“ ‘Who are you?’ they would ask me, and I responded, ‘I am Śakra, King of the Gods.’ Then in joy and gladness they exclaimed, ‘Oh, we have seen Śakra!’ over and over again, and began to ask questions of me, so I did not put my questions to them. They took refuge in me, so I did not take refuge in them.

“From this day forth I am a disciple of the Blessed One. I take my refuge in the Blessed One.

“Kauśika,” the Blessed One asked him, “do you recall ever attaining such a truth, or attaining experiences of such happiness?”

Śakra, King of the Gods, replied, “I recall attaining experiences of happiness. But I can’t recall an experience of attaining the truth. Lord, there was one time when the gods and demigods were waging war on one another, and the gods were victorious and the demigods defeated. Thereupon I thought, ‘Here I am now in the city of the gods. I will gather up all the pleasures of the gods and all the pleasures of the demigods and enjoy them for myself.’ That attainment of happiness came on the heels of war, on the heels of reproof, on the heels of conflict, on the heels of contention. But, Lord, [F.83.b] the achievement of this happiness‍—this vision of truth‍—does not come on the heels of war, nor on the heels of reproof, nor on the heels of conflict, nor on the heels of contention.

“Lord, when I think of the kindness the Blessed One did in bringing me to the Dharma, I think, ‘When I die from here and transmigrate, may I take rebirth in a house equal in fortune to prosperous and wealthy persons of vast and magnificent means with many nice things, belongings, and personal effects; with riches, grain, gold, silver, treasure houses, and multitudes of every type of granary; and with many who are near and dear, friends, siblings, kin, servants both male and female, workers, and others to whom wages are paid.

“ ‘And after I eventually take birth there and my faculties ripen, when I have given gifts and made merit, shaved my head and face, donned the colorful religious robes, and with nothing short of perfect faith gone forth from home to live as a mendicant, Lord, if I am then worthy and receive spiritual instruction, may I practice according to the instruction given. In so doing, if I am worthy, it shall be the end of suffering.’

“And I also think to myself, ‘Should I not receive spiritual instruction, then taking birth in divine form, may my faculties not deteriorate, and my faculties be unimpaired, with all limbs and digits and other parts of the body intact, with a fine complexion, and may I be illuminated from within, travel the sky, and partake of delightful food‍—blessed with delightful food and a long life free of any who would oppose me.’

“Blessed One, I am a stream enterer. Sugata, I am a stream enterer. It is my hope to one day be a once-returner.”

Śakra replied:

When this Dharma teaching had been explained, Śakra, King of the Gods, and his suite of eighty thousand divine attendants were able to see these things unobscured, with the Dharma vision that has no trace of dust or stain with respect to phenomena. And having seen the truths, Śakra died, transmigrated, and took birth again right where he sat.

The Blessed One knew by touching his body that he had died, transmigrated, and taken rebirth without so much as closing his eyes or disappearing. Śakra, King of the Gods, the young demigoddess Śacī, and the others recognized it too, and the young demigoddess Śacī and the others asked Śakra, King of the Gods, “Kauśika, have you died and taken rebirth?”

“Yes, Śacī,” Śakra replied, “and all of you‍—I did die, transmigrate, and take rebirth. I acquired an extension of my lifespan right here where I sit.” [F.84.b]

Now Śakra, King of the Gods, having seen the truths, was jubilant, joyous, and glad. Feeling jubilant, joyous, and glad, he rose from his seat, drew down the right shoulder of his upper garment, bowed toward the Blessed One with palms pressed together, and told the Blessed One, “Lord, I have become a noble one. I am a noble one. As I come to you for refuge, please accept me as a lay vow holder from this day forth for as long as I live, for I am happy to the depths of my heart.”

Thereupon Śakra, King of the Gods, said to the young gandharva Pañcaśikha, “My boy, you are a great help and a delight to me. It was you who first admonished me to go see the Blessed One. Pañcaśikha, when we reach the Heaven of the Thirty-Three, I shall give to you in marriage the one for whom you have hoped and wished for so long‍—Princess Suprabhā, whom her father, the gandharva king Tumburu, calls ‘sweet one’‍—and you yourself shall assume the throne of your father, lord of the gandharvas.”

Śakra, King of the Gods, then spoke to the gods of the Heaven of the Thirty-Three: “My friends, just as I previously did to Sahāṃpati Brahmā throughout the three times, henceforth I shall bow to the Blessed One in the ways I had reserved for Brahmā. Why? Because the Blessed One himself is Brahmā. He has become Brahmā. He is peace. He is serenity.”

Śakra, King of the Gods, and the other gods touched their heads to the Blessed One’s feet, circumambulated the Blessed One three times, and slowly backed away while continuing to bow down toward the Blessed One. And once he was outside the line of sight, Śakra, King of the Gods, drew down the right shoulder of his upper garment, knelt down on his right knee, [F.85.a] and said, “I prostrate to the Blessed One, the Tathāgata, the Arhat, the totally and completely awakened Buddha,” and disappeared on the spot.

“Lord,” the monks asked the Blessed Buddha, “what action did Śakra, King of the Gods, take that ripened into his becoming a being of great miracles and great power, and such that he pleased the Blessed One, and did not displease him? Blessed One, what action did the eighty thousand gods take that ripened into their entrusting themselves to Śakra alone, and that they pleased the Blessed One, and did not displease him?”

“It came about by the power of their prayers.” replied the Blessed One.

“When did they make these prayers?”

“Monks,” the Blessed One recounted, “in times past, in this fortunate eon, when people lived as long as forty thousand years, and the totally and completely awakened buddha possessed of insight and perfect conduct, the sugata, the knower of the world, the tamer of persons, the charioteer, the unsurpassed one, the teacher of humans and gods, the blessed buddha known as Krakucchanda was in the world, the totally and completely awakened Buddha Krakucchanda achieved unexcelled wisdom and then traveled to the royal palace known as Śobhāvatī.

“At that time King Śobha built five hundred monasteries with six thousand rooms for the totally and completely awakened Buddha Krakucchanda and offered them to the totally and completely awakened Buddha Krakucchanda and the saṅgha of his disciples. And after King Śobha had provided them with everything they required, he and his suite of eighty thousand attendants put great effort into venerating the totally and completely awakened Buddha Krakucchanda and the saṅgha of his disciples.

“When the totally and completely awakened Buddha [F.85.b] Krakucchanda had carried out all the activities of a buddha, he passed beyond all sorrow into the realm of nirvāṇa without any remainder of the aggregates. King Śobha performed veneration rites for the relics of the Blessed One, built a reliquary stūpa complete in every respect, made a large offering to the stūpa, and prayed, ‘By this root of virtue, wherever I am born, may I take birth as a god, a prominent god, a lord among the gods. Should I take birth as a human, may it be as a prominent human, the lord of a human kingdom.’

“The king’s servants saw him praying, and asked, ‘Deva, what is the prayer you are making?’ whereupon he related it all in detail.

“As soon as they heard this, they venerated the stūpa and themselves prayed, ‘By this root of virtue, wherever we are born, may it be into families of great means, prosperity, and wealth. Entrusting ourselves to our king alone, may we please and not displease a teacher just like this one.’

“O monks, what do you think? The one who was King Śobha then is none other than Śakra, King of the Gods. The act of venerating the totally and completely awakened Buddha Krakucchanda and the saṅgha of his disciples and saying that prayer ripened into his birth as a god, a prominent god, a lord among gods, and such that when he took rebirth as a human, he became a prominent human, lord of a human kingdom.

“Now that I myself have become the very equal of the totally and completely awakened Buddha Krakucchanda‍—equal in strength, equal in deeds, and equal in skillful means‍— [F.86.a] he has pleased me, and not displeased me.

“Those who were the eighty thousand servants are none other than these eighty thousand gods. The act of venerating the totally and completely awakened Buddha Krakucchanda and the saṅgha of his disciples, and saying that prayer, ripened such that wherever they were born, it was into families of great means, prosperity, and wealth, and that by entrusting themselves to Śakra they pleased me, and did not displease me.”

When the Blessed One was in Śrāvastī, there lived a certain brahmin. When the time came for him to marry he took a wife, and as they enjoyed themselves and coupled, one day his wife conceived. After nine or ten months had passed, she gave birth to a child.

As he grew up, he studied letters, brahminical customs and conduct, the syllables oṃ and bho, ritual purity, ritual actions, the collection of ashes, holding the ritual vase, the Ṛg Veda, the Yajur Veda, the Sāma Veda, the Atharva Veda, how to perform sacrificial rites, how to lead others in performing sacrificial rites, how to give and receive offerings, recitation, and recitation instruction. Trained in these procedures, he became a master of the six types of brahminical activities, and in time he mastered the eighteen sciences.

One day his parents died. After their death the young man thought, “According to brahminical custom, one may take a wife after practicing pure conduct for forty-eight years. So I will practice pure conduct for forty-eight years.” He practiced pure conduct for forty-eight years and then took a wife. His wife was well proportioned, pleasing to the eye, and beautiful. But she was also adulterous [F.86.b] and lustful. Being with her aged husband did not satisfy her desire, and she looked for another man.

One day she thought, “So long as my husband still lives, I’ll have no opportunity to sleep with another man. I will send him to another land.” She said to the brahmin, “Lord, there’s nothing at all in the house. Why did you make me your wife? Let me go back to my parents’ house. At least there I can get food without much trouble.”

The brahmin said, “Sweet one, don’t be sad. We brahmins can subsist just as well on alms. I will go seek riches in another country, then return.” So he departed, leaving his wife a supply of food.

After he arrived in that other land he came into possession of many gold coins, and as he was carrying them back to Śrāvastī, he was robbed by bandits on the road, and suffered greatly. “If I go home, there will be a great falling out with the brahminī. What a source of livelihood have I relinquished! I’ll just walk into the thick of the forest and die.”

So he walked into the thick of the forest intending to hang himself with a rope from a tree. When he halted there, the Blessed One thought, “This brahmin is acting rashly, for he is to go forth in my very doctrine, cast away all afflictive emotions, and manifest arhatship.”

So the Blessed One disappeared from Śrāvastī and traveled to the thick of the forest, where he said to the brahmin, “Brahmin, don’t be rash. I shall give you riches,” and revealed a treasure. “Brahmin, these riches are yours‍—don’t throw away your precious life.” With those words the Blessed One returned [F.87.a] to the monastery.

The brahmin returned home bearing riches. The house prospered, and he began to give gifts and make merit. Then the thought occurred to him, “The ascetic Gautama has been beneficial and comforting211 for me. I will give up living at home to go forth in the presence of the Blessed One.” He gave up household affairs and went to see the Blessed One. Upon his arrival he touched his head to the Blessed One’s feet and sat at one side to listen to the Dharma.

The Blessed One directly apprehended his thoughts, habitual tendencies, temperament, capacity, and nature, and taught him the Dharma accordingly. When he heard it, the brahmin destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where he sat.

After seeing the truths, he rose from his seat, drew down the right shoulder of his upper garment, bowed toward the Blessed One with palms pressed together, and requested the Blessed One, “Lord, if permitted I wish to go forth in the Dharma and Vinaya so well spoken, complete my novitiate, and achieve full ordination. In the presence of the Blessed One, I too wish to practice the holy life.”

With the words “Come, join me, monk!” the Blessed One led him to go forth as a novice, conferred on him full ordination, and instructed him. He cast away all afflictive emotions through diligence, practice, and effort, and manifested arhatship.

“Lord,” the monks requested the Blessed Buddha, “tell us why this brahmin, for fear of poverty, was going to kill himself, and the Blessed One presented him with a mountain of riches and established him in the unsurpassed, supreme welfare of nirvāṇa.”

“Not only now,” [F.87.b] the Blessed One explained, “but in times past as well, and in the same way, for fear of poverty this brahmin was going to kill himself, and I gave him a mountain of riches and set him on the path of the ten virtuous actions. Listen well!

“Monks, it took place in times gone by, during King Mahendrasena’s reign in the city of Vārāṇasī. The kingdom was prosperous, flourishing, happy, and well populated. Quarreling and arguments had ceased, there was no fighting or infighting, and there were no robbers, thieves, illness, or famine. Rice, sugarcane, cattle, and buffalo were plentiful. His was a reign in accord with the Dharma. He ruled the kingdom gently and mercifully, as a parent cares for a beloved only child.

“The king was of a loving nature, quite compassionate, loved beings, and delighted in giving. He gave gifts and made merit. He provided for the ascetics, the brahmins, the bereft, and the poor. He prepared a great deal of food and drink and made gifts of it to the creatures who flew through the sky, dwelt in the water, or made their homes in the fields. He set all his people on the path of the ten virtuous actions and promised, ‘From this day forth I shall give all to beings.’

“He ruled the kingdom in accord with the Dharma, so even nonhuman spirits strove to protect and shelter and shield him. From time to time they let fall streams of rain to make the grain crops flourish.

“One of the king’s neighboring kings reigned unrighteously. He tortured the inhabitants of the country, pillorying them and locking them in wooden stocks. The people were continually subjected to heavy taxes, and in their anxiety [F.88.a] they fled to live in King Mahendrasena’s country.

“One day, as the neighboring king was traveling about with a great many ministers surveying the countryside, he saw that all the villages, towns, cities, forest settlements, and marketplaces were empty, and he asked the ministers, ‘Ministers, why is it that we have encountered such an empty land?’

“ ‘Deva,’ the ministers replied, ‘Mahendrasena’s country is prosperous, flourishing, happy, and has good harvests, and most who live there have hardly any taxes to pay, so many have left to go live there.’ As soon as the neighboring king heard this he seethed with anger, arrayed the four divisions of his army, and advanced on King Mahendrasena’s country to wage war.

“Now King Mahendrasena heard that the neighboring king, seething, had arrayed the four divisions of his army and advanced on his country to wage war. Hearing this, he instructed his ministers, ‘I don’t dare engage in wrongdoing for just one lifetime’s sake, so if you don’t wish your country ruin, bow down to this neighboring king. I dare not harm him.’ And he said in verse:

“The ministers thought, ‘This king doesn’t dare kill anyone. It’s not right for us all to perish and to suffer over something so pointless. Better that we all leave him behind instead.’ So they left the king behind, allying themselves with the neighboring king. When King Mahendrasena became aware that his ministers had left him behind, he went to live in the forest, and there [F.88.b] he remained, eating roots and fruit.

“After he had gone, the neighboring king came, assembled the local people, and asked, ‘Where has the king gone?’

“ ‘Deva, he fled,’ the ministers replied. Then the neighboring king brought the country under his control. He divvied up the spoils among the war heroes, laid claim to the kingdom, and remained there.

“Now at that time there lived in a remote mountain village a certain poor brahmin who was destitute of means. Over time he had ever more sons and daughters to feed, and when a famine arose in the land he could not provide for the members of his household. He heard that King Mahendrasena of Vārāṇasī was of a loving nature, quite compassionate, had a love for beings, delighted in giving, and was generous to all. When he heard this he thought, ‘I will seek an audience with him. Perhaps I can get some money from him.’ He went to Vārāṇasī, and there he heard that King Mahendrasena had gone to live in the forest. When the brahmin heard this, he felt greatly worried but thought, ‘If I seek an audience with him there in the forest devoted to austerities, perhaps he’ll bestow riches upon me yet.’

“He traveled to the place where the bodhisattva was living, and approached him. The bodhisattva pleased him with his gentle words, gave him roots and fruit, and asked, ‘Why have you come here?’

“ ‘A famine has struck recently, and I am destitute and unwell,’ said the brahmin. ‘What’s more, I have many children to provide for, and I’m not able to provide for them. I heard that King Mahendrasena gives away all he has, and I thought, “He could be a fountain of riches.” So here I am before you.’

“The bodhisattva said, ‘Did you not hear I’d gone to live in the forest? Where would all my riches be?’ [F.89.a] No sooner had the brahmin heard this than he went senseless with despair and fell to the ground. The bodhisattva threw water on his face to wake him. When he awoke, the brahmin thought, ‘What’s the use of such a life? I will walk into the thick of the forest and die.’ He took up a rope and walked into the thick of the forest, intending to hang himself with the rope from a tree.

“When he halted there, the bodhisattva saw him, and seeing him so, immediately welled up with compassion and thought, ‘If this brahmin takes me to my enemy, he will be rewarded with a mountain of riches.’ So he said to the brahmin, ‘Brahmin, don’t be rash. I will put an end to your poverty. Come, brahmin‍—bind me tightly212 and take me before King So-and-So, and he will give you a mountain of riches.’

“ ‘I could never tie up someone like you,’ the brahmin said.

“ ‘Don’t hesitate,’ said the bodhisattva. ‘Bind me and take me away.’ For he saw no other way.

“ ‘As you wish,’ the brahmin replied. The brahmin bound him tightly and took him to Vārāṇasī, where many people saw and recognized him, but when the people approached the king and informed him, he didn’t believe them. As he was being handed over, the king emerged from the royal palace. He approached the bodhisattva and saw that the brahmin had tightly bound the bodhisattva and brought him there. He asked him, ‘This man‍—whence did you bring him?’

“ ‘This man,’ he replied, ‘is your enemy, Deva. I overpowered him while he was living in the forest devoted to austerities and brought him here.’

“The king thought, ‘This king’s body is large and powerful, and the brahmin’s body is very weak‍—how would he have been able to catch him? [F.89.b] This king is very compassionate, and has love for beings. He must have tied himself up and given himself over to him.’

“Then he said to the brahmin, ‘How did you catch him, brahmin? Tell us the truth.’

“The brahmin told the king everything just as it had been, and as soon as he heard it, the king developed faith and thought, ‘I have done harm to such a pure being!’ He released the bodhisattva immediately, invited him to the royal palace, embraced him, placed him on a lion throne, and restored the crown to him, taking the crown from his own head and placing it on the head of the bodhisattva.

“He said, ‘You are the rightful king! I am not worthy.’ He offered him back the armies and treasure houses, asked his forgiveness, and returned to his own country. Then King Mahendrasena gave the brahmin a mountain of riches and set him on the path of the ten virtuous actions.

“Monks, I am the one who was King Mahendrasena then, and lived the life of a bodhisattva. The one who was that brahmin then is none other than this brahmin. At that time, for fear of poverty he was going to kill himself, and I presented him a mountain of riches and set him on the path of the ten virtuous actions. Now as well, for fear of poverty he was going to kill himself, and I have presented him with a mountain of riches and established him in the unsurpassed, supreme welfare of nirvāṇa.”

As the Blessed One was traveling through Magadha, he arrived in Rājagṛha, where he stayed at the Kalandakanivāsa, in Bamboo Grove. At that time Devadatta had repeatedly wronged many inhabitants of Rājagṛha, and those he had wronged expressed their grievances to the Blessed One.

The Blessed One spoke to Venerable Ānanda, [F.90.a] saying, “Ānanda, go, don your Dharma robes and patched raiment, take any suitable monk as an assistant, and on the streets and thoroughfares of Rājagṛha, and at the crossroads and forks in the roads, tell the brahmins and householders that there is no longer any need for those who have been wronged by Devadatta or those belonging to Devadatta’s faction to express their grievances to the Buddha, Dharma, or Saṅgha. If they say that Devadatta is a person of great miracles and great power, tell them that while previously he did possess great miraculous ability, he has lost it now.”

Ānanda set out, and on the streets and thoroughfares of Rājagṛha, and at the crossroads and forks in the roads he instructed the brahmins and householders that henceforth they were no longer to express their grievances to the Blessed One.

One day the Blessed One fell ill, and the healer Jīvaka offered the Blessed One a medicinal butter called iron arrow. The Blessed One asked the expert healer, “Jīvaka‍—wondrous?”

“Wondrous, Blessed One,” he replied.

The Blessed One then asked, “Jīvaka‍—marvelous?”

“Marvelous, Blessed One,” he replied.

The Blessed One then asked, “Jīvaka‍—you know?”

“Yes, Blessed One, I do,” he replied.

The Blessed One then asked, “Jīvaka‍—you don’t know?”

“No, Blessed One, I do not,” he replied.

The Blessed One then asked, “What is it that’s wondrous?”

“Blessed One, cows eat grass and drink water, and from them an elixir is obtained from which the medicinal butter called iron arrow is drawn,” he replied.

The Blessed One then asked, “Jīvaka, what is it that’s marvelous?”

“The emergence of the Blessed One in the world, the teaching of the holy Dharma, and the good accomplishments of the Saṅgha,” he replied.

The Blessed One then asked, “What is it you know?”

“Blessed One, I know that whoever is born [F.90.b] must certainly die,” he replied.

The Blessed One then asked, “Jīvaka, what is it you don’t know?”

“Blessed One, I don’t know who is going where,” he replied.213

Now all the monks were perplexed, and they requested the Blessed Buddha, who cuts through all doubt, “Lord, tell us why Jīvaka had already realized the intention of the Blessed One’s speech.”

“Not only now,” the Blessed One explained, “but in times past as well, and in the same way, he understood the intention of my speech. Listen well!

“Monks, in times gone by, in a certain mountain village there lived a householder of great means, prosperity, and wealth. When the time came for him to marry he took a wife, and as they enjoyed themselves and coupled one day his wife conceived. After nine or ten months had passed, she gave birth to a child. For twenty-one days they held an elaborate feast celebrating his birth and named him according to their clan. After that, as they continued enjoying themselves and coupling, another child was born, and again they held an elaborate feast celebrating his birth and named him according to their clan.

“The householder thought, ‘My loans have been paid off and someone to leave my wealth to has been born, so I will load up my wares and go to another country.’ And he thought, ‘My wife is very attractive. If I give her many gold coins before I go, she may enjoy herself and couple with another, so I will give her just a few gold coins before I go.’ He gave her just a few gold coins, and what gold was left he put into jars. He tied the necks of those jars with garlands of pearls and hid them in the cremation ground at the trunk of an aśvakarṇa tree. Then he loaded up his wares and went to another country. [F.91.a]

“After turning a great profit in the other country he married there as well, and as he stayed on there his new wife gave birth to many children. His former wife, Bracelet, did her best to raise her two sons on what she could earn with her own hands214 or with a little help from her relatives.215

“When her sons asked, ‘Where did our father go?’ she told them, ‘He is living in such-and-such a country at such-and-such a place. They say he has a great abundance of wealth. Go there‍—perhaps he’ll even provide you some small living.’

“So the elder of the two went off to find his father. He wandered about this way and that until in time he came to where his father was. His father recognized his features and called out to him, ‘Where are you from? Where are you going?’ The elder son related everything in detail. His father thought, ‘This is none other than my own son,’ and put him up in his home. He told him, ‘My son, don’t let anyone know I am your father,’ but went on to show him great affection.

“His other sons, suspicious, asked, ‘To whom does this boy belong, Father?’

“ ‘He’s the son of a friend,’ their father replied.

“ ‘He has such deep affection for him,’ they thought. ‘There’s no doubt that’s his own son.’ And they said to one another, ‘That’s our elder brother!’

“Their father thought, ‘Among enemies, there’s none more wicked than a stepmother. I will send him back before she comes to kill him. If I give him even something small, because she is so confrontational, she will kill him on the way. I must send him back!’

“He gave the boy a letter he had written that said, ‘If you dig with great care and skill beneath the karṇa tree‍—the one that moves quickly from village to village‍—that is about a yojana east of home, you’ll find the very same inheritance you requested from me. Present Bracelet with what’s around its neck.’ [F.91.b]

“The boy took the letter and departed. On the way his younger brothers seized him on the road and demanded, ‘What did you get from Father?’

“ ‘I didn’t get anything from him,’ he said. ‘He just gave me this letter.’

“ ‘You see, Father has deceived us,’ they complained. ‘Get out of here!’

“With that they released him, and in time he came to his house. He rested for a bit, and after he had been there for some time, his mother asked, ‘What did you get from your father?’

“ ‘I didn’t get anything from him,’ her son replied, ‘except I did get this letter.’

“ ‘Boy, your father deceived you,’ his mother said, ‘and you’ve got nothing to show for your trouble.’

“ ‘This is a big country. He didn’t cheat me,’ her son said, and he began to examine the letter. ‘ “From village” refers to where he was born. That’s what he means here by “village.” “To village” refers to where he’ll be disposed of, a charnel ground. The “quickly” in “the one that moves quickly” refers to a horse, and the “karṇa tree” means the aśvakarṇa tree‍—thus, the letter means “the trunk of the aśvakarṇa tree.” “East of home” means eastward, and “about a yojana away” means exactly that: one yojana away.’

“After analyzing the words in this manner, that night, when no one was about, he went to the charnel ground. Nearby stood the aśvakarṇa tree. Orienting himself to the east, he dug to the depth of a wooden yoke. After a while he discovered a golden jug with a garland of pearls strung around its neck. Elated, he hauled it up, and when he got back home he loosed the garland of pearls and presented it to his mother, Bracelet.

“O monks, what do you think? I am the one who was that householder then. The one who was my son then is none other than Jīvaka. There he understood the intention of my speech. Now as well he has understood the intention of my speech.” [F.92.a]

Jīvaka thought, “The Blessed One has an adamantine body, and since his body is so large he can’t be cured with just a little medicinal butter.” So he did the calculations, measured out thirty-two ounces of medicinal butter, and offered it for the Blessed One’s body. What was left in the alms bowl he gave to the monks, who thought, “These are the leftovers from the Blessed One’s alms bowl,” and all drank of it.

Devadatta thought, “I will also drink this medicinal butter.” So he asked Jīvaka, “Jīvaka, how much of this medicinal butter did the ascetic Gautama drink?”

“He consumed thirty-two ounces,” said Jīvaka.

Devadatta said, “Then I too will take thirty-two ounces.”

“The Blessed One has an adamantine body, and his body is very large,” Jīvaka replied. “You can’t digest as much medicinal butter as he can.”

“I’ve got an adamantine body too. Why can’t I digest it?” With that he too drank thirty-two ounces of medicinal butter, and while the Blessed One had digested it, Devadatta could not.

The next day Jīvaka again offered the Blessed One the medicinal butter, together with rice soup. Because the Blessed One had taken it, out of pride Devadatta likewise drank the medicinal butter together with the rice soup, but again he could not digest it and was wracked with pain. Stricken with illness all through his vital organs, he suffered the most severe, unbearable, scorching, awful pains, and he could not sleep day or night.

Venerable Ānanda loved his brother,216 so he brought the news to the Blessed One. The Blessed One reached his hands‍—which are like mighty elephant trunks, covered with insignias such as wheels, auspicious designs, and swastikas that are the result of hundreds upon hundreds of meritorious deeds [F.92.b] and provide assurance from all fear‍—across Vulture Peak Mountain, placed them on Devadatta’s head, and invoked the truth, saying, “By the truth that I hold Devadatta to be neither more nor less than my only son‍—the good and beautiful Rāhula‍—may his illness be assuaged.” That invocation of the truth alone instantly cured Devadatta’s illness, and he regained the life that had been drained from him.

He saw the Blessed One’s hand, recognized it, and thought, “This is the ascetic Gautama’s hand.” Though it was by the greatness of the Buddha that his sickness had abated, Devadatta’s arrogance about all his deceit and trickery had smothered and held sway over his thoughts for so long that even now he said, “You have studied medicine well, Siddhārtha. Maybe with that you can finally earn a living.”

The disciples who had gathered there started to spread the word, “Devadatta had fallen severely ill and was going to die, but the Blessed One’s invocation of the truth healed him.” When they heard this, even the members of Devadatta’s faction expressed their admiration for the Blessed One and said, “His love is absolute! How he has cultivated compassion for beings!”

Then the monks said to Devadatta, “The Blessed One healed you, Devadatta. Otherwise you would already be dead.”

“He knows tricks to turn the mind about,” Devadatta said. “That’s how he’s pacifying the whole world.” And he neither repaid his kindness nor felt any love for him.

After he had gone, the monks went to see the Blessed One, and upon their arrival, perplexed, they requested the Blessed Buddha, who cuts through all doubt, “Lord, tell us why Devadatta did not repay your kindness, had no sense of gratitude, and made a waste of what you did.” [F.93.a]

“Not only now,” the Blessed One explained, “but in times past as well, and in the same way, he did not repay my kindness, had no sense of gratitude, and made a waste of what I did. Listen well!

“Monks, it took place in times gone by, during King Mahendrasena’s reign in Videha. At that time in a certain forest there was a well, and into this well five beings fell: a man, a lion, a snake, a mouse, and a hawk. A certain hunter was also in the forest, on the hunt for deer. Stricken with thirst he went to the well, and when the five saw him peeking into the well they immediately cried out, ‘Help us, friend!’

“The hunter felt compassion for them as soon as he saw them, and he thought, ‘If I don’t pull them out, they will all die there,’ so he came bearing a rope and drew them all up out of the well.

“Another day the hunter was out hunting deer, and as he was walking in the forest, the lion, king of beasts, saw him, and asked the hunter, ‘My friend, why are you wandering through this forest?’

“ ‘I’m wandering through here to hunt deer,’ the hunter replied. ‘That’s my livelihood.’

“ ‘Don’t trouble yourself, my friend,’ said the lion. ‘I want to return your favor. If you stay here, every day I shall kill all the good deer and give you as much meat as you like.’ After that, every day the lion, king of beasts, went and killed all the best deer, and brought the man a great deal of meat.

“Another day, the hawk saw the hunter carrying the deer meat home. Recognizing him, the hawk asked the hunter, ‘Do you earn your livelihood by toiling so, my friend?’ [F.93.b]

“ ‘This is my livelihood,’ replied the hunter. ‘This is what I do to support myself.’

“The hawk thought, ‘This man once saved my life. I need to return the favor,’ and said, ‘My friend, stay here. I shall put your poverty to an end,’ and departed.

“After that the hawk went to the area surrounding the royal palace. He thought, ‘Whatever I get today I’ll carry back and give to him.’ As he was flying through the sky, he saw all the jewelry belonging to the most revered of King Mahendrasena’s queens on the roof of the royal palace, where she had loaded it into a basket. As she sat there washing her hair, the hawk took all the jewelry and brought it to the hunter.

“As the hunter was carrying the jewelry back to his house, the man saw him and asked, ‘My friend, where did you find that?’

“ ‘The hawk gave it to me,’ said the hunter, and he returned to his house.

“Soon after, King Mahendrasena ordered all the bird keepers, ‘Go through all the birds’ nests and bring me back that jewelry.’ When the man heard this, he thought, ‘Even though it’s not quite right of me since that man pulled me from a well twice,217 I will go and tell the king. Perhaps he will give me a reward.’

“He went to the king and said, ‘So-and-so the hunter has made off with Deva’s jewelry.’ After he heard this King Mahendrasena immediately gave the man a great reward, summoned the hunter, seized the ornaments, and put him in prison.

“While he was in prison, the mouse saw him, and recognized him. He thought, ‘That’s the man who saved my life! I will return the favor,’ and said to him, ‘My friend, for what offense have they put you in prison?’ The man related everything in detail. [F.94.a]

“ ‘Trust me, my friend’ the mouse said. “Be strong. I shall make sure you don’t lack for food and drink while you’re here.’ So the mouse made sure he did not lack for food and drink while he was in prison.

“Later, while the man was still in prison, the poisonous snake thought, ‘He saved my life. I will return the favor.’ So he said to the man, ‘Listen, man‍—once I rescue you from this prison, I shall make you a wealthy lord.’ And then he said, ‘I will bite the king with my venom, my venom will render him powerless, and then you should say from your prison cell, “No one else can heal the king, only I can heal him.”

“ ‘When the king summons you, go there, make a circle of cow dung, build a fire, and recite this mantra. I will come when I hear your voice. Then you say, “Either you jump into the fire or take your venom from the king!” And I will say to you, “I will jump in the fire then, for I shall not take my venom from the king!” Then you say, “You have already thrown away your own life, but you will not take the life of our king. It would be dishonorable of you not to take your venom from our king!” Then at your command I will take my venom from the king. The king will then be happy with you, release you from prison, and grant you a mountain of riches.’

“So the poisonous snake went and bit the king with his venom, and it rendered the king powerless. The hunter told the prison guards, ‘No one else can remove this venom from the king, but I can remove the venom from him.’ The prison guards relayed this to the king. [F.94.b]

“The king summoned the man and said, ‘Listen, man‍—if you save my life I shall give you a mountain of riches.’ And the man said, ‘Please trust me, Deva. Be strong. As long as I live, you will not pass away.’

“Then the man made a circle of cow dung, built a fire, and recited the mantra. The poisonous snake heard him, approached the circle, and stayed put. Then the man said to him, ‘Here you are! You have two choices‍—either remove your venom from the king or jump into the fire.’

“The poisonous snake replied, ‘Of the two choices, I will jump, so the king will have to die.’

“The poisonous snake advanced and waited, and to turn him away the man said, ‘You have already thrown away your own life, but you will not take the life of our king. For it would be dishonorable of you not to take your venom from our king.’ No sooner had the poisonous snake heard this than he took his venom from the king. Then the king, in happiness, loaded up a mountain of riches and gave them to the hunter.

“O monks, what do you think? I am the one who was that hunter then, and lived the life of a bodhisattva. The man who informed the king then218 is none other than Devadatta. Then, just as now, he did not repay my kindness or have a sense of gratitude, but made a waste of what I did.” [B35]

When219 the Blessed One was in Śrāvastī, in Śūrpāraka there lived a certain householder. When the time came for him to marry he took a wife, and as they enjoyed themselves and coupled, one day his wife conceived. After nine or ten months had passed, she gave birth to a child [F.95.a] who was well proportioned, pleasing to the eye, and beautiful. At the elaborate feast celebrating his birth they named him Deluded.

They reared young Deluded on milk, yogurt, butter, ghee, and milk solids, and as he grew up he studied letters, tallying, and arithmetic; the study of seals, lending, deposits, and commerce; and the examination of cloth, jewels, gems, incense, medicine, elephants, horses, and arms and armor. He became skilled in writing, skilled at reading, learned, decisive, and industrious, a master of the eight types of examination.

One day his body became completely covered in boils the size of mustard seeds. The boils swelled and burst, and his body became a continuous mass of sores. His father provided the healers with everything they needed for them to cure him, but they were unable to do so, and the worse it got, the more the blood and pus seeped out, until it produced an awful stench. After they covered his whole body with different kinds of fragrant water and draped him with clothes, he healed.

Now when his brothers saw this, they changed his name. They said, “Our little brother healed when we draped him in clothes and ornaments. Therefore, his name will be Covered.” After that some knew him as Deluded and some knew him as Covered.

One day the young man’s parents died, and afterward he helped with all their work, but whatever work he did‍—whether it was work in the fields,220 work as a merchant, or work on the boats‍—something always broke and was incomplete. So the householder Deluded thought, “Whatever work I do here‍— [F.95.b] be it work in the fields, work as a merchant, or work on the boats‍—something always breaks and is incomplete. Is there anything in the world that doesn’t fall to ruin?”

Soon after, the ancestral deity of the householder Deluded’s friends, acquaintances, brothers, and elders came to the door of his house. When he arrived, the house was bathed in great rays of light, and the deity asked the householder Deluded, “Householder, do you not know which things in this world are subject to ruin, and which are not?”

“No, Deva,” said the householder, “I do not know which things in this world are subject to ruin and which