Tạng English · BDK English Tripiṭaka (dịch từ Hán tạng) · BDK English Tripiṭaka
T192 Buddhacarita In Praise of Buddha’s Acts
- Thông tin
- BDK America — English Tripiṭaka
Chapter 18: The Conversion of Anāthapiṇḍada
Chapter XVIII
The Conversion
of Anāthapiṇḍada
1. Then there was an important elder, called Anāthapiṇḍada. He was enormously wealthy and his riches were countless, but he freely gave donations, saving the poor.
2. He came from far to the north, from the country of Kośala, and was staying in the home of a good friend. His host was called Śūla. 3. When he heard that the Buddha had appeared in the world and was staying nearby in the Veṇuvana, he went to the grove that very night, having received his name and full esteem for his virtues. 4. The Tathāgata knew that his faculties were mature and that his pure faith had arisen. As fitting, he called him by his real name and expounded the Law to him.
5.
"You find happiness in the Right Law, but your pure faith has been thirsting in vain. You have given up your sleep to come and salute me. 6.
"Today I will fully perform my initial duty of hospitality to you. The basis of the virtue you have planted in the past makes my pure expectations firm. Your joy upon hearing the Buddha's name makes you fit to be a vessel for the Right Law.
7.
"When one widely practices kindness in an impartial manner and provides for the poor all around, one's famous virtue becomes widely renowned. The completion of fruition comes from a previous cause. I shall now practice the gift of the Law, giving earnestly and sincerely. 8.
"Then I will give the gift of quietude. Fully keep pure morality! Morality is an ornament. It can change the woeful destinations and it allows one to ascend to heaven, bringing the reward of the celestial five happinesses. 89
9.
"Any aspiration means great suffering, and desire accumulates all wrongs. Develop the virtue of renunciation and the happiness of quietude, free from desire!
129
Buddhacarita: In Praise of Buddha's Acts 34c
10.
"Know that the suffering of old age, illness, and death is the greatest calamity in the world! Through right contemplation of the world one leaves birth, old age, illness, and death. 11.
"You have seen that humans have the suffering of old age, illness, and death. The same applies to rebirth in heaven. There is no one who permanently stays. 12.
"The impermanent means suffering, and the painful is without a self. What is painful in impermanence is not a self. How could there be an 'I' or 'mine'?
13.
"Know that the painful is nothing but suffering! When it is accumulated, it is a cause. The extinction of suffering means quietude, and the path is the place of tranquility.
14.
"Beings keep cycling [in birth and death] by nature. Know that this is the basis of suffering! Disgusted with the end and trying to block its origin, one may not wish for any existence or nonexistence! 15.
"The great fires of birth, old age, and death are burning all around in the world. Seeing that birth and death is unsteady, one should develop freedom from its notion. Samādhi completely achieves the quiet place of immortality.
16.
"Empty and without 'I' or 'mine, ' the whole world is like an illusion. Observe this body as a multitude of great elements and a mass of formations!" 17. When the elder [Anāthapiṇḍada] heard the exposition of the Law, he immediately obtained the first fruition. 90 The sea of birth and death was eliminated. There was just one drop left. 18.
"One may practice renunciation in seclusion or be free from the body in the highest existence.
91 It is better to be truly delivered by seeing the truths now as a common person.
19.
"If one is not free from the suffering of the formations and from the net of all kinds of strange views, one does not see the meaning of the truth, even though one may reach the highest existence. Wrong notions are attached to celestial merit, since the bond of desire for existence becomes increasingly stronger.
"
20. When the elder [Anāthapiṇḍada] heard the exposition of the Law, the darkness of obscuration opened up in a bright way. He consequently 130
Chapter XVIII
obtained the right view and all wrong views were forever removed, just as a strong autumn wind scatters heavy clouds.
21.
"He did not consider Īśvara as the cause for the production of the world, nor was it the case that it was produced by a wrong cause, neither was it uncaused.
92
22.
"If [the world] were produced by Īśvara, there would be no old or young, first or last. There would be no wheel of the five destinations. The born would not be extinguished.
23.
"And there would be no calamities. Doing evil would not be wrong. Pure or impure actions would come from the god Īśvara. 24.
"If the world were produced by the god Īśvara, he would not be doubted, just as the son is produced by the father. Who would not be conscious of his honored one?
25.
"When one met with suffering, one would not on the other hand resent the god. All would honor Īśvara, and would serve no other spirit. 26.
"If Īśvara were the maker, he would not be called "Sovereign. " But
as a maker he would constantly have to produce. If he were constantly producing, he would himself toil. Why then call him "Sovereign"? 27.
"He would either produce unwittingly, as the action of an infant, or produce intentionally. If he had the intention [to produce] he would not be sovereign.
28.
"If suffering or happiness came from beings, then these are not made by Īśvara. If Īśvara produces suffering or happiness, he would have love or hate. Because he would have love or hate, he should not be called "Sovereign. "
29.
"If, furthermore, a sovereign were active, beings would be silent. Confiding in his sovereign power, what would be the use of practicing good? One just might practice good or evil but would not have the retribution of the action. 30.
"If sovereignty were produced by actions, all would be actions in common [with human beings]. If they were actions in common, all would be called sovereigns.
31.
"If Īśvara were uncaused, all would be nonexistent too. If he would rely on another sovereign, then the number of sovereigns would be without end. 32.
"That is why beings all have no maker. Know that the meaningfulness of a sovereign is destroyed in this discussion! All meanings are mutually contradicted. If there is no explanation, there is an error. 131
35a
35b
Buddhacarita: In Praise of Buddha's Acts
33.
"If furthermore a specific nature93 were to produce, the error would be the same. Those who understand the theories of causality have never given such explanation.
34.
"One could have things that are made without any basis or cause, but they all come from a cause, as if relying on a seed. Therefore, know that nothing is produced by a specific nature!
35.
"All that is made is not just produced by one cause. But because one specific nature is mentioned, it is not the cause. 36.
"Or [suppose] one says that the specific nature completely fills all places. If it were to completely fill all, there would be no maker or that which is made. And if there is no maker or that which is made, it is not a cause. 37.
"If it were in all places and all would have a maker, it would be the case then that at all times, constantly, there is something being made. 38.
"If one mentions a constant maker, there would be no waiting for the right time to produce an object. Therefore, know that it is not the case that a specific nature is the cause!
39.
"When they further explain that this specific nature is free from any attributes,
94 all things that are made should be free from attributes too. 40.
"But all the worldly is seen to possess attributes. Therefore, know that the specific nature again is no cause!
41.
"If one explains that the specific nature is different from an attribute, its nature should not be different, since one would consider something permanent as cause. 42.
"Because beings are different from their attributes, the specific nature is no cause. If the specific nature were permanent, things would not be destroyed. 43.
"Considering the specific nature to be a cause, cause and effect would in principle be the same. Because the worldly is destroyed, know that it has another cause!
44.
"If it were caused by a specific nature, one would not seek deliverance. As it would have a specific nature, it would allow its birth and extinction. Even if one had obtained deliverance, the specific nature would yet produce bonds. 45.
"If the specific nature was invisible but was the cause for visible factors, it would not yet be a cause, because cause and effect would in principle be different. For all visible things in the world both cause and effect are visible. 132
Chapter XVIII
46.
"If a specific nature were unwitting, it would not be the cause of something with an intention. Just as upon seeing smoke one knows of the fire, cause and effect are mutually dependent. 47.
"It is not the case that the cause is invisible but that it would produce something visible. When, for instance, gold is made into vessels and robes, throughout they are not separate from gold. If the specific nature were a cause for something, why would it be different throughout? 48.
"If time were a maker, one should not seek for deliverance. Because time is permanent, one should let time be.
49.
"The world would be endless, and the same would apply to time. And so, a practitioner should not apply himself to it and strive. 50.
"Entities95 and attributes—the world discusses them as being the same or different. Even though there are several kinds of theories, know that they are not one cause.
51.
"If one says that a self is active, it should produce according to one's wishes, yet it now does not follow one's wishes. Why would one say a self is active?
52.
"What one does not want is still obtained; and what one wants, on the other hand, is still disregarded. As suffering and happiness are not sovereign, why say that a self is active? 53.
"If a self were active, one would be without any action for a woeful destination. Because several kinds of results of an action are produced, one knows that it is not the case that a self is active. 54.
"One might say that a self is active complying with the occasion, but in response to an occasion it would do only what is good. Because good and evil are caused by conditions, one knows that it is not the case that a self is active!
55.
"If absence of a cause were active, one should not develop application. As all would be spontaneously fixed, why would one develop any cause? 56.
"With several kinds of actions in the world, one obtains several kinds of results. Therefore, know that all is not made as uncaused! 57.
"With or without any intention, all arises from causes and conditions. No factor in the world is produced uncaused.
"
58. [Hearing this,] the elder Anāthapiṇḍada's mind opened up and he had thorough insight into the exquisite meaning. Knowledge of the unique 133
35c
36a
Buddhacarita: In Praise of Buddha's Acts
reality arose, and he decidedly understood the truth. He bowed at the Worldhonored One's feet, held his palms together, and stated his request: 59.
"I live in Śrāvastī. The land is rich and happy. Its great king Pra senajit is a descendant of the family of Haryaśva. His meritorious virtue and fame are renowned. He is honored near and far. 60.
"I do wish to establish a pure abode. I do wish you would mercifully accept it! I know that in your mind, O Buddha, [all] is equal. You do not seek comfort where you dwell, but may you not disregard my invitation, out of sympathy for beings?"
61. The Buddha knew the elder's intention. A great donation would now be made. Untainted and unattached, he skillfully guarded the intention of beings.
62.
"You have seen the truth. In your actual intention you wish to practice generosity. Money is no permanent treasure. One should quickly donate it. 63.
"When, for instance, one's treasury burns down, what has been taken out is precious. A bright person knows about impermanence, and by donating his riches he extensively practices kindness.
64.
"The stingy are parsimonious. They do not enjoy [their wealth] for fear of its extinction, and they are not afraid of impermanence. Simple loss increases their mournfulness.
65.
"When donating at the right time and to a proper recipient, one is like a vigorous man facing an enemy. Able in generosity and able in battle, he is a valiant and wise person.
66.
"One who donates is loved by all. He is well praised and widely renowned. The virtuous are happy to be his friend, and when his life ends his thoughts are always joyful.
67.
"Free from regret and fear, he is not reborn in the destination of hungry ghosts. Here he is recompensed with flowers, but his fruition is hard to conceive.
68.
"While revolving in the six destinations, no finer companion surpasses generosity. If one is reborn among gods or humans, one is served by all. Reborn in the animal destination, generosity is recompensed and one will accordingly experience happiness.
69.
"Even though one may obtain the path of immortality when one's wisdom has developed quiet concentration, and when one is without support 134
Chapter XVIII
and without counting on anything,
96 it is completed through the donation of
resources.
70.
"Because of one's generosity, one develops the eight mindfulnesses97 of a great person. Following the mindfulnesses, one has joyful thoughts and certainly gains samādhi.
71.
"As samādhiincreases wisdom, one can correctly contemplate birth and extinction. Having correctly contemplated birth and extinction, one in due order obtains deliverance.
72.
"If one is generous, giving up one's riches, one does away with attachment. If one is compassionate and gives reverentially, one completely removes jealousy and pride. One clearly sees the result of generosity, but without generosity one is deluded and insight is done away with. 73.
"The extinction of all fetters and afflictions—this comes from generosity. Know that generosity is a cause for deliverance! 74.
"Just as someone grows plants or flowers and fruits for their shade, the same applies to generosity. The happiness of its reward is great nirvana. When riches, which are not solid, are donated, the reward one obtains is a solid fruition.
75.
"When donating food, yes, one gains strength; and when donating clothing, one obtains beauty. When one establishes a pure abode, all fruitions are fully accomplished.
76.
"Some donate seeking the five desires, and some wish for greater riches. Some donate for fame. There are those who seek the happiness of rebirth in heaven. Some want to avoid poverty. Only you donate without any [such] intention.
77.
"The highest among generosities is not obtained without benefit. If you want to be magnanimous, let it be quickly accomplished! You came deluded and with desire in your heart, but you will return after the eye of purity has opened up.
"
78. The elder [Anāthapiṇḍada] accepted the Buddha's instruction, and his generous mind became increasingly clear. He invited Upatiṣya, his worthy friend, to return with him.
79. When he had gone back to Kośala, he went all around to choose a fine site. He saw the garden of Crown Prince Jeta, the grove and the streams utterly clear and quiet.
135
36b
Chapter 19: The Meeting of Father and Son
36c
Buddhacarita: In Praise of Buddha's Acts
80. He went to the crown prince and asked for permission to buy the grounds. The crown prince greatly valued the place and at first did not have any intention to sell.
81.
"If you were to cover it entirely with gold, still the land would not be given!" The elder, with joy in his heart, immediately spread out gold all around.
82. Jeta said,
"I will not allow it. Why do you spread out all this gold?" The elder [Anāthapiṇḍada] said,
"If you will not permit it, why did you say
to cover [the land] with gold?"
83. As both men contended thus, they went to the magistrate to decide the matter. All sighed, thinking that it was amazing, and Jeta too knew that [Anāthapiṇḍada] was sincere.
84. Having made extensive inquiries about his reasons, it was said that "He will establish a pure abode, and offer it to the Tathāgata and the order of bhikṣus.
"
85. When the crown prince heard the Buddha's name, his mind immediately understood. He accepted only half the gold, and peacefully negotiating, they established [the place] together.
86.
"Let us together bring offerings to the Buddha—you the land and I the grove!" The elder [Anāthapiṇḍada] handed over the land to Śāriputra, and Jeta [donated] the grove.
87. [Śāriputra] planned and began construction of a pure abode. Night and day they worked and it was quickly completed. [The place] was prominent and excellently adorned, like the palace of the four celestial kings. 88. They followed the rules and complied with the propriety of the path in accord with what was fitting for a Tathāgata. A wonder in the world, [the place] increased the brilliance of the city of Śrāvastī. 89. As the Tathāgata showed his divine shelter, all noble ones gathered for the summer retreat. The one without attendants98 mercifully descended, and, having attendants, the [noble ones] contributed to the propriety of the path. 90. Because of this merit, the elder [Anāthapiṇḍada] ascended to heaven when his life ended. His sons and grandsons continued his inheritance, planting the field of merit for generations.
136
Chapter XIX
The Meeting of
Father and Son
1. The Buddha converted all kinds of people of different paths in the land of Magadha. They all followed the unique Law, just as the sun is reflected by the stars.
2. He left the city of the five mountains99 together with a thousand disciples. Surrounded by his retinue, he went to the gilded mountains. 100
3. Approaching Kapilavastu, he wished to show his gratitude. "I will
offer the Law to serve the king, my father.
"
4. The royal preceptor and the chief minister had sent ahead some scouts to investigate the attendents' presence and observe [the Buddha's] advance. When they knew that the Buddha wanted to return to his country, they hurried to inform [the king] in advance.
5.
"The Crown Prince has traveled far to study. His wish has been fulfilled. He is returning now.
" The king was overjoyed on hearing this. He adorned his carriage and immediately left to welcome [the Buddha]. The whole country, nobles and commoners, all followed the king.
6. Gradually approaching, he saw the Buddha from a distance. His appearance was twice as bright as in the past. Among his great multitude, [the Buddha] was like King Brahmadeva.
7. [The king] descended from his chariot and slowly advanced, careful not to make any difficulty concerning the right of way. Gazing at [the Buddha's] countenance, he felt delighted but did not know what to say. 8. Being covetous, [the king] dwelled among the bonds of the common, but his son had surpassed that and had ascended to become a seer. Although his son was among worthies of the path, [the king] did not know by what name to call him.
9. [The king] considered that he had been longing for this for a long time, yet now [that the time had come] he did not know how to make a 137
37a
Buddhacarita: In Praise of Buddha's Acts
pronouncement. His son sat in silence. [The Buddha] was tranquil and his expression did not change.
10.
"Absence of affection after a long separation makes my heart lonely and sad. Suppose, for instance, someone who has been thirsting in vain comes across a cool spring on his way. He hurries to drink from it, but when he approaches the spring, it is unexpectedly dry.
11.
"Now I see that you, my son, still have your former bright appearance, but your mind is distant and your manner remote, without any hidden impulses. While you restrain your feelings, my vain hopes are dashed, just as encountering a dry spring when thirsty.
12.
"When I did not see you, multiple thoughts rushed on, but when I look you in the eye, there is no joy, just as when someone who has been remembering a distant dear one suddenly sees his painted image. 13.
"You should rule the four worlds, just like King Māndhātṛ, but you now go begging for alms. What splendor would this path have? 14.
"You are as tranquil as Sumeru, and your bright appearance is as bright as the sun. You walk with the dignified step of an ox king, with the roar of a fearless lion, but you do not accept the fiefdom of the four gods. You support yourself begging for alms.
"
15. The Buddha knew that in the mind of the king, his father, there still existed the notion that he was his son. In order to open up his mind and also out of mercy for the entire crowd, he rose in the sky through his supernatural power and with both hands held up the sun and moon. 16. He wandered through the sky and made all kinds of transformations. He divided himself into countless bodies and united again in one, 17. or walked on water as on the ground, or entered into the ground as into water. Walls of stone did not hinder him, and left and right he emitted water and fire.
18. The king, his father, was overjoyed, and his feelings of father and son were all done away with. Seated on a lotus in the sky, [the Buddha] expounded the Law to the king.
19.
"I know that your heart, O king, is kind. Because of me, your son, your grief has increased. You are bound by love for your son but you should quickly remove that! Stop your love, quiet your thoughts, and accept that I, your son, cares for the Law!
138
Chapter XIX
20.
"That which other sons have never offered, I offer this now to the king, my father. That which a father has never received from a son you will now obtain from your son.
21.
"Amazing for a human king and wonderful for a celestial king, the exquisite path of immortality, I now offer this to you, great king. 22.
"Any specific action is an action for rebirth. The basis of an action causes its fruition. Know about the cause and effect of an action! Diligently develop actions to cross over the worldly!
23.
"When one carefully contemplates the world, only action is one's good friend. Relatives and oneself, with deep affection they long for one another. But when life stops, the spirit goes on alone. Only the good friend, action, follows.
24.
"As the wheel revolves in the five destinations, one's three actions101 are produced by the three.
102 But craving is their cause, while all kinds of species are different.
25.
"You must exert yourself now, and purify your corporal and verbal actions! Diligently practice night and day! Appease your confused mind and become quiet! Only this will benefit oneself. Without this there is nothing for me!
26.
"Know that the existences of the three worlds are like the waves of the sea! They are difficult to enjoy and hard to attend to. You should practice the fourth action!103
27.
"In birth and death the wheel of the five destinations turns like the stars. As even the gods change, how could one obtain permanence among humans? 28.
"Nirvana is the greatest happiness, and the quiet of meditation is the most excellent among pleasures. The happiness of the five desires of a human king is dangerous, fraught with fear. As if dwelling with poisonous snakes, how could one have an instant of joy?
29.
"A bright person sees the world as if he were surrounded by a great fire. His fear is extraordinary and he does not have any contentment, even for a little while. He seeks to leave birth, old age, and death. The place of quietude without end is where a wise one dwells. 30.
"One does not need sharp weapons, elephants, horses, and troops with chariots. Having subdued greed, anger, and delusion, there are no more enemies in the world.
139
37b
37c
Buddhacarita: In Praise of Buddha's Acts
31.
"Know suffering and annihilate the cause of suffering! Realize its extinction and develop the means! Through right awakening to the four truths, one's fear of a woeful destination is removed.
"
32. The previous display of [the Buddha's] fine divine power had made the king's heart joyful. His feelings of resolute faith were already profound, and he was fit to be a vessel for the Right Law. 33. He held his palms together and said in praise, "Wondrous is the
accomplishment of the result of your solemn oath! Wondrous is the freedom from great suffering! Wondrous is the benefit for me! 34.
"Even though [the sight of you at first] increased my grief, I have obtained benefit because of the sadness. Today is a wondrous day for me! The fruition for having given birth to a son is accomplished. 35.
"It was proper to reject exquisite happiness. It was proper to strenuously practice austerities. It was proper to forsake the splendor of your family. It was proper to give up feelings of love. 36.
"The seer kings of old suffered greatly but without any merit. In a pure and tranquil place, you have now obtained all. At ease yourself and putting others at ease, your great compassion saves beings. 37.
"Those who in the past once dwelled in the world as wheel-turning kings did not have any sovereign divine power that could open up my mind, and neither did they have this fine Law which makes me joyful today. 38.
"If you were a wheel-turning king, the cycle of births and deaths would not end. Now you are spared from birth and death, and the great suffering of the turning of the wheel is extinguished. You widely and ably expound the law of immortality for the kinds of beings. 39.
"Such is your divine power, and your wisdom is extremely profound and extensive. You have forever extinguished the suffering of birth and death, and are the highest among gods and humans. Even if you had occupied the position of a noble king, I would never have obtained this benefit. "
40. Having spoken such praise, [the king's] love of the Law increased his reverence. Though he occupied the worthy position of king and father, he humbly bowed and made obeisance [to the Buddha]. 41. When the whole population in the land observed the Buddha's divine power, when they heard his exposition of the profound fine Law and saw their king's reverence,
140
Chapter XIX
42. they held their palms together and made deep obeisance, and all thought that it was wonderful. Weary of staying in their common bonds, they all produced the thought of going forth.
43. The princes of the Śākya lineage gained insight into the path, coming to fruition. They all became weary of the happiness of worldly prosperity, gave up their relatives, and went forth.
44. Ānanda, Nanda, Kṛmila, Aniruddha, Nanda, and Upananda, and also Kuṇṭhadhāna.
45. Such chiefs and also other sons of the Śākya lineage all followed the Buddha's teaching. They accepted the Law and became his disciples. 46. The son of the chief minister, who puts the country straight, Udāyin, and others subsequently went forth together with the princes. 47. Furthermore, when the son of Atri, called Upāli, saw that the princes and the son of the chief minister had gone forth, he was moved in his heart, his affections opened up, and he accepted the law of going forth. 48. When the king, the father, had seen the divine power and qualities of his son, he too entered the clear stream himself, the gate of the Right Law of immortality.
49. He gave up his royal throne and his land, and was succeeded by Amṛtodana.
104 Residing in solitude, [the former king] practiced quietude. Dwelling in the palace, he practiced like a royal seer. 50. After the Tathāgata had subsequently received all, his own family and good friends, his countenance was kindly as he went on his way and his relatives joyfully followed him.
51. When the time had come to go begging for alms, [the Buddha] entered Kapilavastu. The men and women in the city were pleasantly surprised and called out in raised voices,
52.
"Siddhārtha's application to the path is completed, and he has returned!" Inside and outside they passed it on and told one another. Big and small rushed out to have a look.
53. In the doors and windows they stood shoulder to shoulder. In sidelong glances they saw the primary and secondary marks of the Buddha's body and the light [from his marks] was very bright.
54. Outwardly [the Buddha] wore a kāṣāyagarment, but the brightness of his body inwardly had a penetrating shine, just as the round disk of the sun casts its light both inside and outside.
141
38a
38b
Buddhacarita: In Praise of Buddha's Acts
55. Those who observed this felt sadness and joy in their hearts. They held their palms together and their tears flowed. They saw that the Buddha was walking in a dignified way, his appearance restrained, and with controlled faculties his fine figure manifested the meaningfulness of the Law. They were startled and their sad sighing increased.
56.
"By taking tonsure he has ruined the loveliness of his appearance, and his body is covered with a colored garment. His deportment and refined appearance are stately. With self-control he proceeds, gazing at the ground. 57.
"His head should bear a feathered crown and he should hold the reins of a flying dragon! Why must he brave the floating dust and go begging with a bowl in his hand?
58.
"His skills are sufficient to subdue his enemies, and his appearance will please his ladies. He should wear ornamental dress and a celestial crown, and the people should all turn their heads toward his heavenly light! 59.
"Why does he turn his splendid countenance downward, restraining his mind and controlling his appearance, and, having given up desire and fine clothes, wear a dyed garment on his unadorned body? 60.
"What sign did he see, and what does he seek? He has become an enemy of the five worldly desires. He has given up his worthy wife and his dear son, and wanders alone, happy all by himself. 61.
"Difficult, indeed, it is for that worthy consort!105 For a long time she has been feeling sorrow, and now she hears that [her husband] has gone forth. Can her life yet be complete?
62.
"We are wondering whether King Śuddhodana will ever see his son. He has seen his fine-looking figure but [the son] has gone forth, ruining his appearance. An enemy may yet be more bitterly regretted, but when his father sees [his son], how could he be all right?
63.
"His dear son Rāhula is in tears and feels a constant longing. Does [the Buddha] not think of soothing him when he sees him, because he has applied himself to this path?
64.
"All those who understand the way of signs have said that when the Crown Prince was born, he was endowed with the signs of a great person, that he would enjoy the four seas. But contemplating what he has done now, that was all empty talk.
"
142
Chapter XIX
65. Such [statements] among many others were their confused and disorderly pronouncements. But the Tathāgata's mind was unattached, without any delight or grief. In his compassion he felt sympathy for the beings, and wished to free them from their poverty.
66. He increased their wholesome roots and for the sake of the future world, he showed them the path of little desire and removed the mist of common impurity. 67. He entered a poor neighborhood and begged for alms, fine or coarse, whatever he could obtain. He did not single out any family, big or small, and, his bowl full, he returned to the mountain forest. 143
Chapter 20: Acceptance of the Jetavana Pure Abode
Chapter XX
Acceptance of the
Jetavana Pure Abode
1. After the World-honored One had converted the people of Kapilavastu, and when their salvation had been completed according to circumstances, he went on his way together with his great multitude. He went to the land of Kośala, to King Prasenajit.
2. The Jetavana had been decorated and its halls and dwellings were all fully prepared. Its streams and springs poured forth, and all the flowers and fruits were blossoming.
3. Many wondrous birds, in the water and on land, flocked together according to their kind and sang harmoniously. [The Jetavana's] many charms were matchless in the world, just like the palace of Mount Kailāsa. 106
4. The elder Anāthapiṇḍada and his retinue welcomed [the Buddha and his multitude] as they were seeking their way. They scattered flowers, burned famous incense, and invited them to enter the Jetavana. 5. With his golden dragon-pitcher in his hand, [Anāthapiṇḍada] knelt and poured superior water, and offered the Jetavana pure abode to the order of the ten directions.
107
6. The World-honored One accepted [the offerings] with the solemn wish,
"May your country be in peace, making it safe for a long time! May your good fortune, O Elder Anāthapiṇḍada, increase without end!" 7. When King Prasenajit heard that the World-honored One had arrived, he then adorned his carriage and left for the Jetavana. He bowed at the Worldhonored One's feet. He withdrew and sat to one side, held his palms together, and said to Buddha:
8.
"I had not imagined that great good fortune would unexpectedly come to my small country. I am evil and very pernicious. How could I move a great man?
9.
"Now that I have seen your noble countenance, may I bathe in and 145
38c
Buddhacarita: In Praise of Buddha's Acts
39a
drink from your bright grace! Even though I dwell among the common, I have met with the noble one, entering his excellent stream. 10.
"When, for instance, the wind passes through a fragrant forest, it becomes a perfumed eddy in combination with the air. When the birds come together on Sumeru, their different colors all adjust to its golden light. 11.
"When one has met with a bright person, one becomes equally splendid upon receiving his shelter. When the countryman brought worship to the seer, he was reborn as the constellation Triśaṅku. 108
12.
"All worldly gain comes to an end, but your noble benefit is forever without end. A human king has many faults, but when he meets a noble one his benefit is permanent contentment.
"
13. The Buddha knew that the king's mind was earnest and that he would find happiness in the Law, like Lord Śakra. But he still had two kinds of attachments: he could not forget about riches and female beauty. Knowing it was the right time and knowing his mental behavior, [the Buddha] expounded the Law to the king.
14.
"When an evildoer, a lowly person, sees good, he still feels respect. How much more, then, would a sovereign king who has accumulated merit, availing of his past causality!
15.
"To have greater reverence upon meeting the Buddha—this is not difficult! When the land is quiet and its people content, meeting the Buddha does not increase these.
16.
"I shall now briefly expound the Law. Listen carefully, great king! Accept my exposition and see the result of my merits! 17.
"When life has ended, the body and the spirit are separated, and one's relatives are all separated. There are only the wholesome and evil actions that throughout follow one like a shadow. 18.
"When you hold the actions of a righteous king in high esteem and when you care for all people, in the present world your fame will spread and at your life's end you will ascend to heaven.
19.
"If you indulge your feelings and do not comply with the Law, you suffer now and later you will be without joy. In ancient times King Kṛśāśva complied with the Law and experienced celestial good fortune. King Nikumbha performed evil and when his life ended he was reborn in a woeful destination.
146
Chapter XX
20.
"I have now briefly expounded the Law about good and evil to you, great king! As a great requirement you must be kind at heart! Observe your people as you would an only child!
21.
"Do not harass or injure, and control your faculties well! Reject the wrong path and take the right road! Do not elevate yourself and put down others! Be a friend of ascetics and do not frequent friends who hold wrong views! 22.
"Do not rely on your royal power and do not listen to artful talk! Do not trouble any ascetic and do not transgress the code of royal rule! Be mindful of the Buddha and consider his Right Law! Subdue those who are wrong! 23.
"Be seen as the highest among humans, and your virtue may be thought of as most eminent! Profoundly consider the notion of impermanence, the constant change of one's physical life! Fix your mind on the most eminent object and earnestly seek pure faith!
24.
"Preserve your kindness and sovereign happiness, and in a future world you will increase your joy! May they transmit your fame in the vast eon, and you will certainly be shown gratitude by the Tathāgata! When, for instance, someone likes sweet fruit, he should plant fine saplings. 25.
"There are those who from brightness enter darkness, and there are those who from darkness enter brightness. There are those whose one darkness is continued by another darkness, and there are those whose one brightness is cause for another brightness. A wise one must reject three categories109 and throughout apply himself to brightness.
26.
"When one speaks evil, all echo it; but when good is being called out, those who go along have difficulties. There is nothing that does not cause fruition, and what one has caused is not lost. If one undertakes something but is not diligent, one will in the end be unable to do anything. 27.
"If one did not once develop wholesome causality, one will later bring about a period without happiness. Having gone, there will be no period of rest. Therefore, one should develop what is wholesome! Watch yourself in order not to do any evil, because you will experience the results of your own actions!
28.
"Just as beings have no place to escape when the four rocky mountains come together, beings have no way to do away with the mountains of birth, old age, illness, and death. Only those who practice the Right Law escape these heavy mountains of suffering.
147
39b
Buddhacarita: In Praise of Buddha's Acts 29.
"All the worldly is impermanent. The objects of the five desires are like lightning, [passing swiftly]. Old age and death are the sharp ends of an awl. Why would one practice what is wrong? 30.
"The excellent kings of old were like the god Īśvara. They were valiant and determined to conquer the sky, but having been illustrious for a while they were ruined.
31.
"The fire of the eon will melt Sumeru and the waters of the sea will all dry up. All the less may one's body, which is like a bubble, hope to stay long in the world!
32.
"A fierce wind may be stopped by a violent whirlwind, 110 sunshine
may be screened off by Sumeru, and a great fire may be extinguished by water. All existing things turn to extinction. 33.
"This body is an impermanent object, painstakingly guarded for a long time. One extensively enjoys riches and female beauty with it, and in one's negligence one becomes proud.
34.
"When the moment of death suddenly arrives, [the body] is as rigid as a dead log. An intelligent person, seeing this change, should diligently practice! How could he sleep?
35.
"Birth and death alone move the mechanism [of samsara]. 111 One
ceaselessly continues to fall. If one does not indulge in a happiness that will be discontinued, its painful retribution will not be brought about. 36.
"One must not be close to any friend who is not excellent! If one does not apply oneself and ceaselessly practices, in one's application one will not experience knowledge about existence. But experiencing this will certainly make you free from the body. 37.
"Having a body, one must not be tainted by an object! Being tainted by an object is a great fault. Even if one were born among the immaterial gods, one would not be spared from change in time. 38.
"You should train in a body that will not change! If it does not change, you are without any fault. As there is this body, it is the basis of all suffering.
39.
"That is why the wise ones put a stop to the fundamental [problem] through the absence of a body. All kinds of beings bring forth suffering through their desire.
40.
"Therefore, one should produce thoughts of revulsion concerning 148
Chapter XX
the existence of desire! If one is disgusted with the existence of desire, one will not experience any suffering.
41.
"Even if one is born in [the realms of] form or no-form, changing is a great calamity, as one is not in quietude. All the more so if one is not free from desire!
42.
"Thus one should contemplate the three realms as impermanent and without any ruler! While all suffering is constantly ablaze, how could the wise wish for happiness? When, for example, a tree is ablaze with many flames, why would the birds swarm to it?
43.
"He who understands this is an intelligent person. Without this there is no understanding. Having this [realization], one is an insightful person, and being without this means no understanding.
44.
"This, then, is what one should do, and being without this is not fitting. With this, one is close to the teaching, and without this one is separated from the right principle.
45.
"If one says that this excellent Law is not fit for householders, this is a wrong pronouncement. Yes, the Law is spread equally among the people. 46.
"When one suffers from heat and enters cold water, all becomes cool. When a dark room is lit by the flame of a lamp, all see the five colors. 47.
"The same applies to the practice of the path. There is no different way for mendicants and for common people. Those who dwell in the mountains may fall, committing an offense, while a householder may rise to be a seer. 48.
"Delusion is a vast ocean and wrong views are its waves. Beings follow the currents of desire. They are tossed about and no one can cross over. 49.
"Wisdom is a light boat. Firmly hold on to the correctness of samādhi! The drum of application and the oars of mindfulness can save one from the ocean of ignorance.
"
50. When the king had attentively listened to the explanation of the Omniscient One, he despised common splendor and knew that kingship was without any joy. He had been like a maddened elephant running loose, which had sobered up and returned, well proven.
51. There were the heretics, who had seen that the king had put his serene faith in the Buddha. They all requested the great king to decide about the Buddha on the basis of his divine power. The king then said to the Worldhonored One, "Please, comply with their request!"
149
39c
40a
Buddhacarita: In Praise of Buddha's Acts
52. The Buddha immediately agreed, in silence. All kinds of people with different views, and the divine seers with the five supernatural powers112 all came to where the Buddha was.
53. The Buddha immediately manifested his divine power, sitting in the sky in his proper place. He emitted a great light all around, as bright as the morning sun. The heretics were all subdued, and the people of the land widely turned to his teaching.
54. In order to expound the Law to his mother, he immediately ascended to the Trāyastriṃśa Heaven. Three months he dwelled in his celestial palace and converted gods and humans all around. After he had saved his mother and shown his gratitude, he returned after the summer retreat had passed. 55. As all the attendants of the gods mounted a staircase of seven precious things, [the Buddha] descended to Jambudvīpa, to the place to which buddhas have always descended.
113
56. Countless gods and humans saw him off in their palaces. The rulers and their people in Jambudvīpa held their palms together and gazed up at [the Buddha].
150
Chapter 21: Subduing the Maddened Elephant Dhanapālaka
Chapter XXI
Subduing the Maddened Elephant
Dhanapālaka
1. After [the Buddha] had converted his mother in heaven, and also the other multitude of gods, he returned among humans and went on converting [beings] according to circumstances.
2. Jyotiṣka, Jīvaka, Śūra, Śroṇa, the elder's son Aṅgada, and also Prince Abhaya,
3. Nyagrodha and others, Śrīguptaka, the nirgrantha (Jain) Upāli, he caused them all114 to be delivered.
4. When the king of Gandhāra, called Puṣkara,
115 heard the exposition
of the profound fine Law, he gave up his country and went forth. 5. The demon Haimavata and also Sātāgra116 were subdued on Mount Vipula,
117 and they were converted.
6. The brahman Pārāyaṇika was subdued on Mount Pāṣāṇaka118 by the subtle meaning of half a gāthā,and was brought to resolute faith. 7. In the village of Sthāṇumatī119 there was Kūṭadatta. He was a head of the twice-born [ones] and killed many living beings to offer as sacrifices, but the Tathāgata made an effort to convert him and caused him to enter the right path.
8. A celestial spirit of great majesty on Mount Vaidehaka, called Pañca śikha, 120 accepted the Law and entered certainty.
9. In the village of Veṇukaṇṭakī121 [the Buddha] converted the mother of Nanda,
122 and in the city of Aṅgapura he subdued very powerful spirits. 10. Pūrṇabhadra123 and the wicked, very powerful dragons Śroṇa and Daṇḍa, the king and his concubines, all accepted the Right Law, thereby opening the gate of immortality.
11. In a village of dwarfs124Kenya and Śela earnestly sought the happiness of rebirth in heaven, but they were converted so that they entered the right path.
151
40b
40c
Buddhacarita: In Praise of Buddha's Acts
12. In a village of the Suhmas [the Buddha] showed his divine power to Aṅgulimāla.
125 He converted him so that he was immediately subdued. 13. There was the son of a great elder, Prajīvana (?). 126 He was very
wealthy and had many riches and possessions, just like Pūrṇabhadra. Before the Tathāgata, he was instantly converted and widely practiced generosity. 14. In the village of Bhadrika [the Buddha] converted the brothers Bhadravālin and Bhadra, two spirits.
127
15. In Videhapura there were two brahmans. One was called Mahāyus (?), and the other was called Brahmāyus. [The Buddha] subdued them in a debate and caused them to enter the Right Law. 16. Upon his arrival in the city of Vaiśālī [the Buddha] converted rākṣasa demons, and also the Licchavi Siṃha and a multitude of Licchavis, and Satyaka Nirgranthaputra.
128 He caused them all to enter the Right Law. 17. In Alakāvatī129 there were the demons Bhadra, Bhadraka, and Bhadrakarma (?).
18. He later arrived at Mount Aṭavī and saved the demon Āṭavika, a second one called Kumāra, and a third one, Hastaka. 19. [The Buddha] returned to Gaja Mountain and saved the demon Ṭakana (?) and the yakṣaŚūcīloma and his sister's son. 130
20. He later went to Vārāṇasī and converted Kātyāyana. After that he went to Śūrpāraka using his divine power.
21. [The Buddha] converted the merchants there, and Stavakarṇin. He accepted the Sandalwood Hall,whose fine fragrance spreads even now. 22. Upon reaching Mahīvatī, he saved the seer Kapila. While the muni was staying there he stepped upon a stone, and the two wheel(-marks) with a thousand spokes [on the soles of his feet] became visible [on the stone]. They were preserved.
23. Upon reaching the place of Vāraṇa, he converted the demon Vāraṇa, and upon reaching the country of Mathurā he saved the demon Gardabha. 24. In Sthūlakoṣṭhaka [the Buddha] saved Rāṣṭrapāla. When he arrived in the village of Vairañjā, he saved the brahmans. 25. In the village of Kalmāṣadamya he saved Bṛhadvājin, and further converted Agniveśya there.
26. [The Buddha] again returned to the land of Śrāvastī and saved the gautamakaJātiśroṇi and the māgaṇḍikaĀtreya.
131
152
Chapter XXI
27. Having returned to the land of Kośala, [the Buddha] saved heretical teachers, Puṣkarasārin, and the crowd of brahmans.
28. When he arrived in the quiet and secluded place of Śetavika, he saved the heretical seers so that they entered the path of the seer Buddha. 29. Upon his arrival in the land of Ayodhyā, [the Buddha] saved a crowd of demons and dragons. When he arrived in the land of Kumbhīra, he saved two evil dragon kings. One was called Kumbhīra and the other was called Kālaka.
30. Further, upon his arrival in the land of the Bhārgas, [the Buddha] converted the yakṣademon called Bheṣaka, the parents of Nakula, and also the great elder, so that they had resolute faith in the Right Law. 31. Upon his arrival in the land of Kauśāṃbī, [the Buddha] converted Ghoṣila and the two upāsikās132 Prajā and Uttarā.
133
32. Their companions, a multitude of upāsikās, were also saved in due order. Upon his arrival in the land of Gandhāra he saved the dragon Apalāla. 33. All such [beings], those who walk in the sky and those who have the nature of water or of dry land, he went to convert them all in due order, just as the sun illuminates the darkness.
34. At that time, when Devadatta134 saw the excellence of the Buddha's qualities, deep in his heart he felt jealous and withdrew from the trances. He used evil means to destroy the order of the Right Law. 35. [Devadatta] ascended Mount Gṛdhrakūṭa, let a rock fall, and tried to hit the Buddha with it, but the rock split in two and fell to the Buddha's left and right.
36. On the level and straight royal road [Devadatta] let loose a maddened evil elephant. His rolling roar was like thunder. His ferocity burst forth, forming a cloud. He rushed on like a storm, mighty as a fierce wind. 37. His trunk, tusks, tail, and four feet—coming into contact with them would absolutely bring destruction. In the alleys and streets of the city of Rājagṛha, those he had killed and injured lay scattered about. After their violent deaths, the corpses lay spread out in the streets. Brains and blood were spattered all around.
38. All the men and women were afraid to go out. The whole city trembled [in fear]. One heard only voices calling out in panic. Some left the city in a hurry, and others hid in caves.
41a
153
Buddhacarita: In Praise of Buddha's Acts
39. The Tathāgata and a group of five hundred then arrived and entered the city. The people in the windows high on the pavilions advised the Buddha not to proceed.
40. The Tathāgata was composed at heart and complacent, and his countenance was free from distress. He was mindful only of the suffering of envy. His compassionate mind wished to put [the elephant] at ease. 41. As a multitude of gods and dragons followed all around, [the Buddha] gradually approached the place where the maddened elephant was. All the bhikṣus had fled, so he was accompanied only by Ānanda. Just like the one specific nature of all kinds of characteristics of the Law, he did not move. 42. The maddened elephant burst forth in a rage, but when he saw the Buddha, his mind immediately became calm. He threw himself down and made obeisance at the Buddha's feet, as if Mount Tai had crumbled. 43. With his lotus-like palm, [the Buddha] patted [the elephant] on the head, just like the sun shining on a dark cloud. As [the elephant] knelt at the Buddha's feet, he expounded the Law to him, saying:
44.
"No elephant may injure the greatest dragon! It is hard for an elephant to fight a dragon, but if an elephant wants to injure the greatest dragon, he will never be reborn in a wholesome destination!
45.
"The infatuations of greed, anger, and delusion are difficult to subdue, but the Buddha has subdued them. That is why you should now reject greed, anger, and delusion. If you do not reject them, [you will be] sunk in the mud of suffering and they will further increase.
"
46. When the elephant had heard the Buddha's exposition, his madness was destroyed and his mind immediately gained insight. He was content in body and in mind, as when one is thirsty and drinks the nectar of immortality. 47. When the elephant had been converted by the Buddha, the people in the land all rejoiced. They all exclaimed in admiration that it was wonderful, and arranged for all kinds of worship.
48. Those of a lesser goodness changed to an intermediate [level], and those of intermediate goodness advanced to a superior [level]. Nonbelievers gained faith and believers' faith was very firm.
49. When the great king Ajātaśatru135 saw that the Buddha had subdued the maddened elephant, he thought that it was amazing. He rejoiced and doubled his respect. 154
Chapter XXI
50. The Tathāgata, being skillful in means, showed all kinds of divine power and subdued the beings. He caused them to enter the Right Law according to their capacities. The whole country developed wholesome actions, just like people at the beginning of an eon.
51. Devadatta was entangled in his own evil. Previously he had the divine power to fly, but now he was certain to fall into the Avīci136 Hell. 41b
155
Chapter 22: Lady Āmra[pālī]’s Meeting with the Buddha
Chapter XXII
Lady Āmra[pālī]'s137 Meeting
with the Buddha
1. After the World-honored One had made extensive conversions, the thought of his [final] nirvana138 arose. He set forth from the city of Rājagṛha to the district of Pāṭaliputra.
2. After [the Buddha's] arrival he stayed there in the Pāṭalī Caitya. 139
There was a dependent state, a border district of Magadha. 3. The brahman who ruled that land140 was learned and understood the scriptural texts. Looking at the signs concerning the welfare of the land, he served as the national oracle.
4. The king of Magadha sent a messenger to notify the oracle that he had to erect a secure wall to protect against violent neighbors. 5. The World-honored One predicted that the land would be protected by celestial spirits. If one were to erect a wall there, it would forever be firm and free from danger.
6. The augur rejoiced in his heart, and brought worship to the Buddha, to the Law (Dharma), and to the order (Sangha). The Buddha left through a gate141 in the wall and went to the shore of the Ganges River. 7. Out of profound respect for Buddha, the augur called [the gate] the Gautama Gate. The whole population on the shore of the Ganges River came out to welcome the World-honored One. They brought all kinds of offerings and all adorned their boats so that he might cross. 8. Because there were numerous boats, the World-honored One could not be impartial in accepting one, and disregarded the others' intention. He immediately rendered himself and his great multitude invisible through his divine power. He suddenly disappeared from one bank and emerged on the other bank.
9. Riding the boat of knowledge, [the Buddha] extensively saved beings. Because of the power of his qualities, he crossed the river without relying 157
41c
Buddhacarita: In Praise of Buddha's Acts
on a boat. The population on the shore of the Ganges River called out with one voice that it was amazing.
10. They all called this ford by the name Gautama Ford. The Gautama Gate, the gate in the wall, and the ford called Gautama Ford, these names spread in the world and the fame of both was transmitted for generations. 11. The Tathāgata proceeded on and arrived in the village of Kuṭi. Many were converted by his exposition of the Law [there]. He later arrived in the village of Nādikā.
12. Many people had died in an epidemic, and their relatives all came out to ask,
"Where will our relatives, who died in the epidemic, be reborn at life's end?"
13. The Buddha knew the retribution of their actions well, and gave his explanation in compliance to all their questions. He went on to Vaiśālī and stayed in the Āmra Grove.
14. Lady Āmrapālī was pleased to hear that the Buddha had come to her garden. Followed by her retinue of servants, she went out to welcome him with dignity.
15. She was well in control of her faculties. On her body she wore a light garment. She gave up decorated clothes, and desisted from [perfuming herself with] fragrant flowers when bathing.
16. She was as pure and simple as any chaste maiden in the world when bringing sacrifices to the gods. Her beautiful and fine complexion was like the celestial appearance of a jade lady.
17. When the Buddha saw the lady coming from afar, he said to his multitude of bhikṣus, "This woman is utterly beautiful, capable of keeping the attention of any practitioner. You should apply right mindfulness and pacify your mind with wisdom!
18.
"It would be better to be in the jaws of a fierce tiger or under the sharp sword of a madman than to have feelings of desire for a woman. 19.
"A woman shows her licentious attitude whether walking, standing, sitting, or lying down. Even painted images [of women] reveal their seductive appearance. They steal one's wholesome thoughts. Why not guard oneself? 20.
"One may see them weeping or laughing, glad or angry; they may be relaxed, with lowered shoulders, or their disheveled hair may tumble— 158
Chapter XXII
still they confuse one's mind. All the more so when they have adorned themselves to manifest a fine appearance! 21.
"Their adornments conceal their lowly bodies, enticing a fool. In his bewilderment he has evil ideas and does not perceive her offensive appearance. Observe that she is impermanent, painful, impure, and 'without anything that is hers'!
22.
"Look carefully at the truth and dispel any notion of desire! Correctly contemplate her as a specific object! Even a celestial maiden is not pleasant. All the less could desire for any human keep one's attention! 23.
"Grasp the bow of zeal and the sharp arrow of wisdom! Wear the heavy armor of right mindfulness and choose to battle the five desires! 24.
"It would be better to pierce both eyes with a hot iron skewer than to observe female beauty with desire in mind.
25.
"Desire confuses the mind and one is deluded by female beauty. When one's life ends with confused thoughts, one will certainly fall into the three woeful destinations.
142 Be afraid of the suffering of the woeful destinations and do not be deceived by a woman! 26.
"One's [sense] faculties should not be bound to her as their object, and as an object she should not be bound to one's faculties! Thoughts of desire for her come from one's faculties which are bound to her as their object. 27.
"When, for instance, two plowing oxen share a single yoke and martindale, the oxen cannot be bound any further. The same applies to one's faculties and their objects. That is why one should control one's thoughts. Do not let them be negligent!"
28. As the Buddha expounded the Law in all kinds of ways to the bhikṣus, Lady Āmrapālī eventually arrived before the World-honored One. 29. She saw the Buddha sitting underneath a tree, meditating and reflecting in tranquility, and cherished the thought that the Buddha in his great compassion had mercifully accepted her grove. 30. With an upright mind she controlled her bearing and corrected her former seductive feelings. Purely endowed with a reverential body and mind, she bowed and made obeisance at his feet. The World-honored One bade her to sit down and expounded the Law to her as she wished: 31.
"Your thoughts are pure and tranquil, and you reveal an outwardly virtuous appearance. When one is in the prime of life and has abundant 159
42a
42b
Buddhacarita: In Praise of Buddha's Acts
wealth, when one is endowed with virtue combined with a beautiful appearance, and when one is able to have resolute faith in the Right Law, that is difficult [to achieve] in the world.
32.
"When a man dwells in wisdom, his happiness with the Law is not something wondrous. That a woman, whose determination is weak, whose wisdom is shallow but whose desire is profound, is capable of being happy with the Right Law, this is even more difficult [to achieve]. 33.
"When one is born in the world, one should just find one's pleasure in the Law! Riches and beauty will not be permanently preserved. Only the Right Law is precious.
34.
"Strength is ruined by illness, and youth is transformed by old age. Life is distressed by death, but the practice of the Law cannot be encroached upon.
35.
"One is separated from the things one likes, and one is compelled to be near what one does not like. One's aspirations are not as one wishes. Only the Law is in compliance with one's intentions! 36.
"Others' strength means one's great suffering, but one's sovereign strength means joy. Women all depend on another, and they bear the suffering of another's child. Therefore, reflect and feel revulsion toward a female body!"
37. When Lady Āmrapālī heard the Law, she rejoiced in her heart. Her firm wisdom increased its brightness and she was able to break with desire. She immediately felt revulsion toward her female body and was not tainted by any object.
38. Even though she felt ashamed of her lowly body, the power of the Law urged her mind on. She bowed and said to Buddha, "You have received
me, worthy one. Mercifully accept my offerings tomorrow and let me fulfill my earnest wish!"
39. The Buddha knew that she was sincere at heart, and considering also the benefit of all beings, he accepted her request in silence. [Lady Āmrapālī] consequently rejoiced. As she listened with affection, her understanding steadily increased. She made obeisance and returned home. 160
Nguồn: BDK America — English Tripiṭaka (bdkamerica.org).