T203 The Storehouse of Sundry Valuables

THE STOREHOUSE OF SUNDRY VALUABLES dBET Alpha PDF Version © 2017 All Rights Reserved

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BDK English Tripitaka 10-1 THE STOREHOUSE OF SUNDRY VALUABLES Translated from the Chinese of Kikkaya and Liu Hsiao-piao (Compiled by T'an-yao) (Taisho, Volume 4, Number 203) by

Charles Willemen Numata Center for Buddhist Translation and Research 1994

Copyright

© 1994 by Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transcribed in any form or by any means— electronic, mechanical, photocopying, recording, or otherwise— without the prior written permission of the publisher. First Printing, 1994

ISBN: 0-9625618-3-5

Library of Congress Catalog Card Number: 92-082068 Published by

Numata Center for Buddhist Translation and Research 2620 Warring Street

Berkeley, California 94704

Printed in the United States of merica

A Message on the Publication of

the English Tripitaka

The Buddhist canon is said to contain eighty-four thousand different teachings. I believe that this is because the Buddha' basic approach was to prescribe a different treatment for every spiritual ailment, much as a doctor prescribes a different medicine for every medical ailment. Thus his teachings were always appropriate for the particular suffering individual and for the time at which the teaching was given, and over the ages not one of his prescriptions has failed to relieve the suffering to which it was addressed.

Ever since the Buddha' Great Demise over twenty-five hundred years ago, his message of wisdom and compassion has spread throughout the world. Yet no one has ever attempted to translate the entire Buddhist canon into English throughout the history of Japan. It is my greatest wish to see this done and to make the translations available to the many English-speaking people who have never had the opportunity to learn about the Buddha' teachings.

Of course, it would be impossible to translate all of the Buddha's eighty-four thousand teachings in a few years. I have, therefore, had one hundred thirty-nine of the scriptural texts in the prodigious Taisho edition of the Chinese Buddhist canon selected for inclusion in the First Series of this translation project.

It is in the nature of this undertaking that the results are bound to be criticized. Nonetheless, I am convinced that unless someone takes it upon himself or herself to initiate this project, it will never be done. At the same time, I hope that an improved, revised edition will appear in the future.

It is most gratifying that, thanks to the efforts of more than a hundred Buddhist scholars from the East and the West,

Editorial Foreword

Message

this monumental project has finally gotten off he ground. May the rays of the Wisdom of the Compassionate One reach each and every person in the world. August 7,1991

NUMATA Yehan

Founder of he English Tripitaka Project

Editorial Foreword

In January, 1982, Mr. NUMATA Yehan, the founder of the Bukkyo Dendo Kyokai (Society for the Promotion of Buddhism), decided to begin the monumental task of the complete translation of the Taisho edition of the Chinese Buddhist canon into the English language. Under his leadership, a special preparatory committee was organized in April, 1982, and by July of the same year the Translation Committee of the English Tripitaka (Scriptures) was officially convened.

The initial Committee consisted of he following thirteen members: HANAYAMA Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenno; KAMATA Shigeo; KANAOKA Shuyu; MAYEDA Sengaku; NARA Yasuaki; Sayeki Shinko; (late) SHIOIRI Ryotatsu; TAMARU Noriyoshi; (late) TAMURA Kwansei; URYUZU Ryushin; and YUYAMA Akira. Assistant members of the Committee were as follows: KANAZAWA Atsushi; W atanabe Shogo; Rolf Giebel of ew Zealand; and Rudy Smet of Belgium.

Holding planning meetings on a monthly basis, the Committee has selected one hundred thirty-nine scriptures and texts for the First Series of translations, an estimated one hundred printed volumes in all. Scriptures and texts selected are not necessarily limited to those originally written in India but also include works written or composed in China or Japan. All the volumes in the First Series are scheduled for publication within the twentieth century. While the publication of he First Series proceeds, the scriptures and texts for the Second Series, which is expected to be published in the following ten- or twenty-year period, will be selected from among the remaining works; this process will continue until all the scriptures and texts, in Japanese as well as in Chinese, have been published. Frankly speaking, it will take perhaps one hundred years or more to accomplish the English translation of the complete vii

Publisher’s Foreword

Editorial Foreword

Chinese and Japanese scriptures and texts, which consist of thousands of works. Nevertheless, as Mr. NUMATA wished, it is the sincere hope of the Committee that this project will continue unto completion, even after all its present members have passed away.

It must be mentioned here that the final object of his project is not academic fulfillment but the transmission of he teaching of the Buddha to the whole world in order to create harmony and peace among mankind.

More than eighty Buddhist scholars in the West and in the East, all well qualified to be translators of the Chinese and Japanese scriptures and texts, have agreed to translate certain selected works. It is really a great pleasure for the Committee to announce that more than forty-five translations have already been received as of he end of eptember, 1992.

The present members of the Translation Committee of the BDK English Tripitaka are HANAYAMA Shoyu (Chairman); BANDO Shojun; ISHIGAMI Zenn5; ICHISHIMA Shoshin; KAMATA Shigeo; KANAOKA Shuyu; Mayeda Sengaku; Nara Yasuaki; SAYEKI Shinko; TAMARU Noriyoshi; URYUZU Ryushin; and YUYAMA Akira. Assistant members are WATANABE Shogo and SUZUKI Koshin. Commemorating the ninety-fourth birthday of Mr. NUMATA Yehan, the Committee published the following three texts in a limited edition in April, 1991:

(1) The Lotus Sutra (Taisho No. 262)

(2) The Sutra on Upasaka Precepts (Taisho No. 1488) (3) The Summary of he Great Vehicle (Taisho No. 1593) In December, 1991, the Publication Committee headed by Prof. Philip Yampolsky was organized. New editions of the above volumes and the remaining texts will be published under the supervision of his Committee.

September 10,1992 HANAYAMA Shoyu

Chairman

Translation Committee of

the BDK English Tripitaka

viii

Publisher's Foreword

It was in December, 1991, at the Numata Center for Buddhist Translation and Research in Berkeley, California, that a publication committee was established for the purpose of seeing into print the translations of the Chinese and Japanese Buddhist works in the BDK English Tripitaka Series. This committee will perform the duties of copyediting, formatting, proofreading, indexing, consulting with the translators on questionable passages, and so on—the routine duties of any publishing house. Represented on the committee are specialists in Sanskrit, Chinese, and Japanese, who will attempt to ensure that fidelity to the texts is maintained.

This Publication Committee is dedicated to the production of lucid and readable works that will do justice to the vision of Mr. NUMATA Yehan in his desire to make available to Western readers the major works of the Chinese and Japanese Buddhist canon.

"Taisho" refers to the Taisho Shinshu Daizokyo (Newly Revised Tripitaka Inaugurated in the Taisho Era), which was published during the period from 1924 to 1934. This consists of one hundred volumes, in which as many as 3,360 scriptures in both Chinese and Japanese are included. This edition is acknowledged to be the most complete Tripitaka of the Northern tradition of Buddhism ever published in the Chinese and Japanese languages. The series number on the spine and title page of each volume will correspond to the number assigned to the work by the Translation Committee of the BDK English Tripitaka in Tokyo. A list of the volume numbers is appended at the end of the text. For the convenience of scholars who may wish to turn to the original texts, Taisho page and column numbers are provided in the left-hand margins of each volume. No attempt will be made to standardize IX

Table of Contents

Publisher' Foreword the English translations of uddhist technical terms; these are left to the discretion of he individual translators. Those participating in the work of this committee are Diane Ames, William Ames, Brian Galloway, David Hall, Nobuo Haneda, and Rev. Kiyoshi S. Yamashita. September 10, 1992 Philip Yampolsky Chairman

Publication Committee x

Contents

A Message on the Publication of the English Tripitaka NUMATA Yehan v

Editorial Foreword HANAYAMA Shoyu vii Publisher' Foreword Philip Yampolsky ix Translator' Introduction Charles Willemen 1 Chapter I

Parable 1: King Dasaratha 6 Parable 2: The Prince Who Saved His Parents with His Own Flesh 9

Parable 3: The Little Parrot That Supported Its Blind Parents 13

Parable 4: The Country Called Rejection-of-the-Aged 14 Parable 5: The Buddha Expounds the Doctrine to His Mother Maya in the Trayastrimsa Heaven 19 Parable 6: The Buddha's Explanation about His Former Mother Kacangala 20 Parable 7: Maitrakanyaka 21 Parable 8: The Lady Padmavati Parable 9: The Lady Mrgarikavati 25 28

Chapter II

Parable 10: The White Elephant with Six Tusks Parable 11: The Hare That Roasted Itself and Offered Itself to a Great Sage Parable 12: Parable 13: The Good Monkey and the Evil Monkey The Buddha Extinguishes Three Fires with the Water of His Knowledge 37 39

40

41

xi

Contents

Parable 14: In Benares There Was an Elder' Son Who, Together with a Celestial Spirit, Moved the King to Pious Conduct 43 Parable 15: The White Fragrant Elephant of he King of KasI Nourishes His Blind Parents and Conciliates Two Countries 45 Parable 16: In Benares a Younger Brother Mildly Reproves His Older Brother; Consequently They Get Through to the Prime Minister and Urge the King to Convert the World 47 Parable 17: Brahmadatta' Wife Is Jealous and Hurts Her Son Dharmapala 48

Parable 18: The Bhiksu Darva Is Slandered Parable 19: Revata Is Slandered 49 51

Parable 20: Radhika, the Ugly Daughter of King Prasenajit 52

Parable 21: King Prasenajit' Daughter Suprabha 55 Parable 22: Once Two Brothers, Sons of a King, Were Expelled from Their Country 57 Parable 23: The Wife of Sudatta the Elder Nourishes the Buddha, and the Couple Are Recompensed 58

Parable 24: Sarana Bhiksu Is Beaten by King Candapradyota 59

Parable 25: A Palace Attendant Redeems Bulls That Were to Be Gelded and Regains His Manhood 62

Parable 26: Two Palace Attendants Have an Argument 63 Chapter III

Parable 27: Two Brothers Both Go Forth Parable 28: Kokalika Slanders Sariputra Parable 29: The Stanzas of he Dragon Kings Parable 30: Devadatta Wants to Harm the Buddha 82 Parable 31: The Jivamjivaka Bird Parable 32: The White Swan King 66 68

71

83

84

Contents

Parable 33 The Big Tortoise Parable 34 Two Scheming State Councillors Parable 35 The Wild Cock King Parable 36 The Krkara Bird Parable 37 The Aged Seer Parable 38 The Two Traders 85 86

88

89

89

91

Parable 39 Eight Gods, One after the Other, Ask about the Doctrine 92

Chapter TV

Parable 40 A Poor Man Gives Lumps of arched Barley Flour and Presently Obtains His Recompense 98

Parable 41: A Poor Girl Gives Her Two Coins and Obtains Her Recompense 101

Parable 42: Khanu, a Painter from Gandhara, Arranges for Food and Obtains His Recompense 103 Parable 43: Kapila and His Wife Sell Themselves, Arrange a Gathering, and Presently Obtain Their Recompense 104 Parable 44: A Sramanera Saves Ants from Water and Is Recompensed with Long Life 107 Parable 45: The King of Gandhara Attends to an Old Pagoda, and His Life Is Prolonged 107 Parable 46: A Bhiksu Repairs a Hole in a Temple Wall, and as a Recompense His Life Is Prolonged 108 Parable 47: An Elder' Son Meets the Buddha and Asks to Lengthen His Life 108

Parable 48: An Elder' Son Becomes a Servant, Arranges a Gathering, and Obtains His Present Recompense 109

Parable 49: Puma Gives the Buddha a Bowl of Food and Obtains His Present Recompense 111 Parable 50: Mahaprajapati, Who Gives the Buddha a Garment Made of a Golden Fabric, and the Craftsman Who Pierces Pearls 112

Contents Chapter V Parable 51: Parable 52: Parable 53: Parable 54: Parable 55: Parable 56: Parable 57: Parable 58: Parable 59: Parable 60: Parable 61: Parable 62: Parable 63: A Goddess Worships Kasyapa Buddha' Pagoda with Her Flower Garland A Goddess Worships Kasyapa Buddha' Pagoda with Lotus Flowers A Goddess Observes a Fast Day Following the Eight Precepts and Is Reborn in Heaven

A Goddess Worships by Lighting a Lamp and Is Reborn in Heaven A Goddess Met the Buddha While Riding in Her Cart; She Was Happy and Went out of Her Way

A Goddess Scattered Flowers over the Buddha, and They Were Changed to a Parasol of lowers Sripunyamati Worships the Buddha' Pagoda and Is Reborn in Heaven An Elder and His Wife Construct a Stupa and Are Reborn in Heaven An Elder and His Wife Are Devoutly Respectful; She Greets the Buddha and Is Reborn in Heaven A Heretic Brahman Woman Learns That the Buddha' Disciples Are Holding a Fast, and She Is Reborn in Heaven A Poor Woman Gives Her Piece of Cloth to Sudatta and Is Reborn in Heaven An Elder' Daughter Does Not Believe in the Triple Jewel; Her Father Engages Her with Money to Observe the Precepts, and She Is Reborn in Heaven A Girl, Sweeping the Floor, Sees the Buddha; She Is Happy and Is Reborn in Heaven

121

122

123

125

126

127

128

129

130

131

132

133

134

xiv

Contents

Parable 64:

Parable 65:

Parable 66:

Parable 67:

Parable 68:

Parable 69:

Parable 70:

Parable 71:

Parable 72:

An Elder Constructs a House, Invites the Buddha in Order to Worship Him, Donates His House, and Is Reborn in Heaven A Woman Gives Sugar Cane to an Arhat and Is Reborn in Heaven A Woman Anoints the Buddha' Feet with Perfume and Is Reborn in Heaven A Servant of he Elder Sudatta Takes Refuge in the Triple Jewel and Is Reborn in Heaven

A Poor Woman Begs for Food from the Buddha and Is Reborn in Heaven An Elder' Servant Brings Food to Her Master, Meets the Buddha and Gives It to Him, and Is Recompensed with Rebirth in Heaven

An Elder Constructs a Lecture Hall for the Buddha and Is Recompensed with Rebirth in Heaven

An Elder Sees That the King Constructs a Pagoda; He Constructs a Pagoda Too and Is Recompensed with Rebirth in Heaven

A Merchant Constructs a House, Offers It to the Buddha, and Is Reborn in Heaven Chapter VI

134

135

136

137

138

138

140

140

141

Parable 73: Lord Sakra' Questions 144 Parable 74: The Saving of jnatakaundinya and Others, and an Explanation of he Past 154 Parable 75: The Sakya Son Ksema Has an Eye Sickness, but When He Takes Refuge in the Three Precious Things, His Eyes Are Purified 155

Parable 76: Seven Kinds of iberality 157 xv

Contents

Parable 77: Parable 78: The Land of King Chia-pu Suffers a Drought, and by Bathing the Buddha, the People Obtain Rain 159 An Elder Invites Sariputra and a Mahallaka 160 Chapter VII

Parable 79:

Parable 80:

Parable 81:

Parable 82:

Parable 83:

Parable 84:

Parable 85:

Parable 86:

Parable 87:

Parable 88:

A Brahman Gives His Wish-Granting Gem to the Buddha, Goes Forth, and Attains the Path

Dasabala Kasyapa Stops the Bleeding of the Buddha' Foot with True Words The Buddha Sits underneath the Bodhi Tree; and Paplyan, the Devil King, Wants to Come and Upset Him The Buddha Explains the Misfortune of Profitable Offerings to the Bhiksus On the Way to His Execution a Thief Sees the Buddha in the Distance; and Being Happy, He Is Reborn in Heaven Someone Whose Hands and Feet Had Been Cut Off as a Punishment Is Moved by the Buddha' Kindness and Is Reborn in Heaven An Elder Offers Delicious Honey Syrup to Passers-by and Is Reborn in Heaven King Prasenajit Sends Someone to Invite the Buddha, and So the King' Messenger Is Reborn in Heaven

When King Prasenajit Goes Begging, Urging Conversion, a Poor Man Gives Him a Cloth and Is Reborn in Heaven An Elder Brother Constantly Urges His Younger Brother to Serve the Three Precious Things, but the Younger Brother Does Not Reverently Believe; the Elder Brother Is Reborn in Heaven 167

168

169

171

172

173

174

174

175

176

xvi

Contents

Parable 89: Parable 90: Parable 91: Parable 92: Parable 93: Parable 94: A Father Hears That His Sons Have Attained the Path; He Is Glad and Obtains Rebirth in Heaven 176

A Son Is Compelled by His Father to Go Forth and Is Reborn in Heaven 177 The Arhat Jayanta Chases the Evil Dragon Far into the Sea 178

Two Bhiksus Visit Jayanta and Are Reborn in Heaven 180

The King of he Kusanas Meets the Arhat Jayanta 182

The King of he Kusanas Has Three Wise Subjects as Virtuous Friends 183 Chapter VIII

Parable 95: A State Councillor and His Wife in the Land of ausambi Have Evil Intentions toward the Buddha; but the Buddha Reforms Their Ways, and They Become Srotapannas 188

Parable 96: The Buddha' Disciple Nanda Is Compelled by the Buddha to Go Forth, and He Attains the Path 191

Parable 97: A Fine Athlete Converts a Band of Brigands in the Wilderness 196 Parable 98: A State Councillor Hears the Doctrine and Renounces Desire 200

Parable 99: The Nirgrantha Disciples Throw Themselves into a Pool of ire but Are Saved by the Buddha 202

Parable 100: Five Hundred White Wild Geese Hear the Doctrine and Are Reborn in Heaven 203 Parable 101: Devadatta Releases the Maddened Elephant Dhanapala, Wishing to Harm the Buddha 205

Contents

Chapter IX

Parable 102: Katyayana Explains Eight Dreams to King Candapradyota 210

Parable 103: The Golden Cat 216 Parable 104: King Candapradyota Obtains Five Hundred Alms Bowls 218

Parable 105: On Imploring the God Vemacitra, Hoping to Gain Considerable Wealth 219 Parable 106: Hariti Loses Her Son Parable 107: The Priest in Charge of Sacrifices to a God Parable 108: The Sacrifice to the Spirit of a Tree 220 221

222

Parable 109: A Woman Is Disgusted with Desire and Goes Forth 223

Parable 110: A Son Lacking in Filial Piety Experiences a Painful Retribution 224 Parable 111: The Discussion of ing Menandros with Nagasena 224

Parable 112: A Woman Lacking in Filial Piety Wants to Harm Her Mother-in-Law, but She Kills Her Husband 227

Parable 113: The King of Benares Hears Calls from the Cemetery 227

Parable 114: An Aged Bhiksu Obtains the Four Fruitions 230 Parable 115: A Woman Is Utterly Sincere and Obtains the Fruition of he Path 232 Chapter X

Parable 116: KingUdayana 234 Parable 117: Rahula 240 Parable 118: A Old Brahman Is Duped 245 Parable 119: A Brahman' Wife Wants to Harm Her Mother-in-Law 248

Parable 120: The Crows and the Owls Avenge Their Grievances 250

Parable 121: A Maidservant Fights with a Goat 252 xviii

Contents

Glossary 253 Selected Bibliography 257 Index 259 A List of he Volumes of he BDK English Tripitaka (First Series) 267 XIX

Translator’s Introduction

Translator's Introduction

This text, the Tsa-pao-tsang-ching, is dated Yen-hsing 2 (A.D. 472); it contains 121 parables or stories (Skt. avadana). It was compiled in China, near the Northern Wei capital of P'ing-ch'eng. Based on Indian materials, the text was compiled and composed by the chief monk T'an-yao and translated by Kikkaya (Chi Chia-yeh) and Liu Hsiao-piao.

Title of the Text

There is no Indian original of the complete text, but many stories have parallels in Sanskrit or Pali. A Sanskrit translation of the Chinese title would be Ksudraka (tsa) pitaka (pao-tsang). Minor texts, such as avadanasjatakas (birth stories), and so on, may be included in a fifth agama, the Ksudrakagama or Ksudrakapitaka. This seems to have been the case in the canon of the Dharmaguptaka school. The Sarvastivada school had a fourth pitaka called the Ksudrakapitaka. Its contents may have been the Buddha' teaching in twelve divisions, containing such divisions as avadana, jataka, gatha, and so on. Both schools had equally popular vinayas (monastic rules) in China in the fifth century. The content of our text resembles the content of a Ksudrakapitaka. It is certainly not a complete Ksudrakapitaka, but it bears all the marks of a text in a Ksudrakapitaka.

The Authors

The initiative for the translation and the arranging of the Indian material that forms our text came from T'an-yao. The translators were Kikkaya and Liu Hsiao-piao.

1

Translator' Introduction

Kikkaya came from the Western Region (west of un-huang). He is also said to have come from Hsi-t'en or T'en-chu, India in the West. He may ave come from Gandhara (Gandhavatl), Kasmir, or Bactria, since the Indian materials he used point to this region. The Chinese translation of his name is Ho-shih, which would correspond to Skt. Kimkarya. In the Taisho five texts are ascribed to him: Nos. 203, 308, 434, 1632, and 2058.

T' n-yao may have lived in Liang-chou, called Ku-tsang, during the period of the Northern Liang (397-439), a dynasty that ruled over Tun-huang, the gateway to the regions west of China. When the Wei emperor Wu conquered the Northern Liang, he moved about three thousand monks to his capital P'ng-ch' ng, near present-day Ta-t' ng in Shan-hsi Province. T' n-yao may have been one of hem. In 446, Emperor Wu persecuted Buddhism, ordering that all monks be killed. T' n-yao survived and was eventually appointed chief onk under Emperor en-ch' ng (452-465), who protected Buddhism. T'an-yao remained as chief monk until about 490. He also played a crucial role in the construction of the Yiin-kang caves and temples. This project took shape during the early years of the Emperor Hsiao-wen (471-499), when our text was composed. T'an-yao solved the problem of relations between the Buddhist community and the emperor, who was now considered to be the Tathagata. It may also be mentioned that T'an-yao is said to have been a follower of editation practices. It is known that meditation practices relied heavily on Sarvastivada scholasticism. Fei Ch'ang-fang' Li-tai-san-pao-chi (597) uses the word "again" to qualify the translation of ur text, which suggests that this was not the first translation. This is certainly true for a number of the stories. Kikkaya himself may have started translating some of hem before our text was actually organized. Structure of the Text

The Taisho edition of the text comprises ten chiian; each chiian has been made into a chapter in this book. The so-called Three 2

Translator' Introduction

Editions contain eight chiian. The text consists of parables numbered 1 to 121. There are about ten manuscripts from Tun-huang that contain parts of ur text; for instance, the Chinese Tun-huang manuscript kept at Otani University in Kyoto contains parables 117—121, although they are not numbered in that manuscript. Chapters 1 and 2 are about filial piety, thus providing an ideal opening for a Chinese text. Chapter 3 is about slander. This may be because there had recently been a wave of persecutions when the compilation or translation was being made. Chapters 4-7, or chiian 4—6 in the Three Editions, are about liberality and the giving of alms, a necessity especially when the Yun-kang temples were being built. Chapters 8-10, or Three Editions chiian 7 and 8, teach us about instructing and converting. The final parables (118-121) warn against cheating and strife.

Materials Used

The opening parable is about King Dasaratha, who is supposed to have been an ancestor of akyamuni, the Tathagata. It is striking that many parables are set in Gandhara and Kasmlr. Kaniska (ca. 128-151) and Purusapura occur in parables 93 and 94. Nagasena and King Menandros (ca. 163-150 B.C.) converse in 111. Vasubandhu of the Ahhidharmakosa appears to have been familiar with this particular version of he well-known encounter. Parable 25, about the gelded bulls, is set in the time of Kaniska, as the Mahavibhasa informs us. Atavaka (parable 97) is well known from Gandharan images; and the Chinese may have had a special reason for including the story, in which King Bimbisara of Magadha pardoned five hundred bandits who agreed to work for the Buddhist community; T' n-yao organized Buddhahouseholds in the same way using criminals and slaves. Kaniska' physician, Caraka, is mentioned in 94. We know that the use of mantras (spells) was well represented in the medical practice of the time. This can be seen in 75, which tells of uring eye diseases with a spell. Many more parables are set in Gandhara, such as 45 3

Contents

Translator' Introduction

and 42, in which Khanu arranges for food. Finally there are some well-known texts among the 121, such as the Sakraprasnasutra (72) and the story of ing Udayana (116).

Doctrinal Affiliation

The Hinayana or "lesser vehicle," especially the Sarvâstivâda, was popular in Gandhàra and Kasmir dining and after Kaniska. Whenever doctrinal points are raised, one can find them and their context in e.g. the Abhidharmahrdayasàstra (A-p'-t' n-hsin-lun), Taisho No. 1550. This is the case for 114, where the path of development (bhâvanâmârga) and the four fruitions of he sramana (srâmanyaphala) are mentioned. The Sarvâstivâdins claimed to go back to Râhula, the Buddha' son, and his story is given as 117. More than once one can read a stanza that comes from the Udànavarga, the Sarvâstivâda Dharmapada, as in 37 (Uv. XIII 1) and 49 (Uv. I 1).

In this translation, the titles of the parables as given at the beginning of each chapter do not always agree exactly with the titles of the parables in the text. These inconsistencies are in the Chinese and have been reproduced here. A few names have been left in Chinese because their Sanskrit originals are unknown. 4

Chapter I Parable 1 : King Dasaratha Parable 2 : The Prince Who Saved His Parents with His Own Flesh Parable 3 : The Little Parrot That Supported Its Blind Parents Parable 4 : The Country Called Rejection-of-the-Aged Parable 5 : The Buddha Expounds the Doctrine to His Mother Maya in the Trayastrimsa Heaven Parable 6 : The Buddha's Explanation about His Former Mother Kacangala Parable 7 : Maitrakanyaka Parable 8 : The Lady Padmavati Parable 9 : The Lady Mrgankavatl 5

447b Chapter I

Parable 1: King Dasaratha

Long ago, when people lived ten thousand years, there was a king called Dasaratha who was the ruler of Jambudvipa. The king' principal wife bore him a son called Rama. His second wife had a son called Laksmana. Crown Prince Rama, who had the power of Narayana, was very brave. He also had candra (splendor). Hearing his voice or seeing his appearance could be harmful. None could equal him. Then the third wife bore a son called Bharata. The fourth wife bore a son named Satrughna.

The king was very fond of is third wife. He said to her, "Now, as far as you are concerned, I do not begrudge you any of my possessions. If ou need anything, you have but to wish for it." His wife replied, "I do not seek anything. Later, if wish anything, then I shall tell you."

Then the king fell ill, and his life was in danger. He immediately installed the crown prince, Rama, as king in his place. So he tied [Rama'] hair and put the celestial cap on his head. The ceremony was held according to the regulations pertaining to the enthronement of king. Then, seeing that [the king] had recovered somewhat from his illness, the king' younger wife became selfwilled. Seeing that Rama had succeeded his father, she grew jealous; and so she told the king that she wanted him to fulfill the promise he had made, "I want you to make my son king and dismiss Rama!"

Upon hearing these words, the king felt as if choked: he could neither swallow nor spit. He felt bound to dismiss his elder son; but having installed him as king, he quite rightly did not want to dismiss him. However, he had agreed earlier to grant her wish. Never since his childhood had King Dasaratha gone back on his given word. Moreover, the king' rules did not allow double standards. Once he had given his word, he could not go back on it. Bearing this in mind, he dismissed Rama, taking garment and cap away from him. Then his brother Laksmana said to his eldest brother, "Brother, you have great strength and you also have candra. Why did you not use them in the face of this shame and 6

Parable 1

disgrace?" He replied to his younger brother, "I cannot be called a pious son if I go against my father' wish. Yes, even though this mother may not have borne me, my father treats her with respect. She is like my own mother. I am on very good terms with my brother Bharata. We really have no disagreements. I may have great strength and candra, but I would rather agree with an improper action of my parents and brother than want to harm them." When his younger brother heard these words, he became silent.

Then King Dasaratha sent his two sons to a remote place in the mountains. After twelve years they were to be allowed to return. Rama and his brother complied with their father' order. Without resentment they ook leave of heir arents and ent deep into the mountains. Then Bharata, who had been staying abroad until then, was summoned back and made king. But Bharata always was at peace with and obliging towards his two elder brothers. He remained deeply deferential to them. Only after his return home and after the king, his father, had died, did he know that his mother' trickery had caused the dismissal of Rama from the throne and that it had expelled his two brothers to a faraway place. He objected that his mother' action was against his principles.

Not making obeisance or kneeling before her, he said to his mother, "Mother, why did you in your action demand the contrary of what is right, and why did you bring distress to our family?" Making obeisance before his eldest mother, he showed respect and filial obedience twice as profound as usual.

Then Bharata led an army to the foot of he mountains. He left his troops behind and went on by himself. While his younger brother was coming, Laksmana said to his elder brother, "In the past you have always praised our younger brother Bharata' righteousness and respect, but today he leads his soldiers here and wants to exterminate us, his brothers." The elder brother said to Bharata, "Brother, why do you now lead these troops here?" Bharata answered his elder brother, "I led my troops here because I was afraid of an encounter with bandits on the way. They are for 7

447c

Chapter I

my protection. I do not have anything else in mind but the wish that you, O brother, return home and take charge of the government." ama replied to his younger brother, "I was once ordered by my father to move to this faraway place. Why should I now return so precipitously? If I return too quickly, it will not be called the righteousness of a benevolent son and a pious relative." Such steadfastness did not deter Bharata' heartfelt request, but his brother' mind was unshakable and his determination fixed. When the younger brother knew that his brother' mind would never change, he asked him for his shoes. Disappointed and sorrowful, he returned home with them. Taking control of the government, he always kept the shoes on the throne. Day and night he called on [the shoes] to make inquiries, just as if hey were his brother himself. He also sent messengers to the mountains to invite his brother to return. But because their father had ordered them to return [only] after twelve years, the two brothers, being utterly pious and completely loyal, did not dare disobey the order, the appointed time having not yet come.

Later, when the years had gradually passed, they knew that their younger brother had diligently sent invitations time and again; and they also knew that he paid respect to the shoes as if they were a real person. Convinced of the genuineness of their brother' feelings, they eturned home. Upon their arrival, Bharata even abdicated in favor of is elder brother. The elder brother then resigned and said, "My father once gave you the throne. It is not fitting for me to accept it." The younger brother then resigned and said, "Brother, you are the eldest son of the first wife. The one to bear the burden of care and responsibility for his father' affairs should rightly be his eldest son." Thus they talked back and forth, each bowing compliantly to the other. The eldest brother could not counter the argument, and so he became king after all. The brothers were cordial and friendly, and their virtuous example was widely followed. Influenced by their morality, the masses relied on them. Influenced by their loyalty and piety, people spurred themselves on to do their filial duty. Even though Bharata' mother had devised a most evil plan, they did not harbor 8

Parable 2

any resentment. Because of this loyalty and piety, wind and rain came in the right seasons and the five cereals were abundant. Men suffered no epidemics, and all the people in Jambudvipa were ten times more numerous and prosperous than usual.

Parable 2: The Prince Who Saved His Parents with His Own Flesh

448a Thus have I heard. Once when the Buddha was in SravastI, Ananda entered the city to beg for food, wearing his robe and holding his alms bowl. He saw a boy whose parents were blind. When the boy had obtained some food by begging, he offered the fine food to his parents and ate the coarse food himself. Ananda said to the Buddha, "O World-honored One, this boy is truly wonderful! He presents the fine food he has begged to his parents, and he picks the coarse food for himself." The Buddha said, "This is not so hard! When I supported my parents in the past, that was extremely hard indeed!" Ananda said to the Buddha, "O Worldhonored One, how was it that you supported your parents in the past?"

The Buddha said, "Long ago there was a great king who ruled over the land. The king ad six sons. Each one ruled over one state. There was a high official then called Rahulagupta, who schemed and raised an army. He killed the great king and five of his sons. [Before he could kill] the sixth, the youngest son, a spirit came who told him, ' our father, the great king, and your five brothers have all been killed by the high official Rahulagupta. He will come for you next!'

"On hearing this, the prince returned home. The prince' wife saw that he did not look the same as usual but that he appeared distressed. She asked her husband, ' hy are you like that?' The husband replied to his wife, 'It' a man' business! I cannot tell you.' His wife said, 'O prince, I now share life and death with you. What anxiety afflicts you that you do not speak to me?' The husband replied to his wife, 'Recently a spirit came to me and said, 9

Chapter I

"Your father, the great king, and your five brothers have all been killed by someone. He will come for you next!" That is why I am distressed. I am at a loss as to what to do!'

"The prince and his wife made a plan. They took their son, and they all fled to another country. They took provisions for seven days, calculating that this would suffice to reach their destination. Led by their fear, they followed a wrong road by mistake. They traveled for ten days, but still they had not arrived. Their food was used up. They ere weary and starving; their death was imminent. The prince thought, 'If all three of us remain alive, the suffering will be enormous. It would be better to kill one and to keep two alive.' He immediately drew his sword and was about to kill his wife when the son turned his head and saw his father. He brought his palms together and said, 'O father, please do not kill my mother now. I prefer that you kill me instead of aking my mother' life.' "Because of the boy' words the father wanted to kill his son. The son then said, 'Do not take my life! If ou take my life, my flesh will rot before long. I doubt whether mother will have reached her destination by hen. If ou do not take my ife, I shall instantly slice a piece of yself. Eat a little every day!'

"They had not yet reached a village, and there were only three slices left of is body' flesh. The son said to his parents, 'O father and mother, eat these two slices of lesh! Leave me the remaining slice!' Rejecting their child and leaving him on the ground, his parents traveled on. Then Sakra devanam indra, his palace shaking, saw this, [and he wondered] why. Seeing this boy' extraordinary behavior, he took the form of a starving wolf nd came to demand meat from him. The boy thought, 'If I eat this meat, my life will end; but if do not eat it, I shall die as well.'So he left the meat to the starving olf. Sakra devanam indra then took the form of a man, and he said to the boy, 'You sliced up your flesh and gave it to your parents. Do you feel any regret now?' He answered that he did not regret it. [Indra] then said, 'You are in pain now. Who would believe that you do not feel any regret?' The boy then spoke the true words, 'If I feel no regret, then may my flesh grow again, becoming as it was before. If feel regret, then may I die.'After he 10

Parable 2

448b

said this, his body recovered. It was not different from the way it had been before.

"Sakra devanam indra, leading the son and his parents, saw to it that they had a place to stay. He saw that the heart of he king was filled with grief and joy. Moved by this extreme piety and admiring its uniqueness, he provided him with an army and gave him back his former country. With the gradual support of Sakra devanam indra, he became king of Jambudvipa. I was that boy then. The parents at that time are my present parents." The Buddha said, "It is not only today that I praise compassion and piety. For immeasurable kalpas I have always praised them." The bhiksus said to the Buddha, "O World-honored One, how was it that you supported your parents in the past?" The Buddha said, "Long ago, in the land of the king of Kasi, there was a high mountain. In it there lived a sage by the name of Syamaka. His parents were old and they were both blind. He used to offer them delicious fruit, fresh blossoms, and fine water. He arranged a quiet place for them where they would not be afraid. Whatever he did, in his every movement, whether going or staying, he first told his parents. Having informed his parents, he went to fetch water. "Then king Brahmadatta went on a hunting trip. When he saw a deer drinking water, he pulled his bow and shot at it. The poisoned arrow hit Syamaka by mistake. Suffering from the poisoned arrow, he called out loudly, 'One arrow has killed three people. How severe is this pain!'When the king heard his voice, he threw his bow and arrows on the ground and went over to have a look at the one who had spoken these words. 'I hear that in these mountains there is a sage called Syamaka, who is compassionate, benevolent, and pious and who supports his blind parents. He is praised everywhere in the world. Now, are you not Syamaka?' He replied, 'Yes, I am.'He said to the king, 'My body does not think of pain now. I only worry that my parents are old and see darkness. Henceforth they ill suffer hunger, having o one to support them!' The king then asked, 'Where are your blind parents now?''They are in yonder thatched hut,' Syamaka said, pointing it out to the king.

11

448c Chapter I

"The king went to where the blind parents were. Syamaka' father then said to his wife, 'My eyes twitch. Is our pious son Syamaka in some trouble?'The wife then said to her husband, 'My breast is alarmed, too. Has some misfortune befallen our son?' Then the blind parents heard the king coming. They were apprehensive and frightened in their hearts. 'It is not our son' step. Who is it?'The king came in front of them, and he greeted them in a clear voice. The blind parents said, 'Our eyes see nothing. Who greets us?'He answered, 'I am the king of Kasi.'Then the blind parents bade the king to sit down. 'If our son were here, he would offer you, O king, fine blossoms and fruit. At dawn our son went to fetch water. It has become late. We have waited for a long time, but he has not come.' The king then wept sadly and spoke the stanzas:

1. I am the king of his land. Hunting in these mountains, I only wanted to shoot birds and beasts. Without realizing it, I hit a man.

2. I now give up the king' throne to serve his blind parents. I shall do just as your son. Please do not feel any sorrow! The blind parents replied to the king with the stanzas: 1. The compassion and pious obedience of our son does not exist in heaven or among people. O king, you may show pity, but how can you be like our son?

2. O king, show pity! We want you to lead us to where our son is. If we can be by our child' side, we shall share satisfaction of ind in our combined destinies. Thereupon the king led the blind parents to Syamaka. When they had reached the place where their child was, they beat their breasts in grief. They said with bitter tears, 'Our son was compassionate and benevolent. His pious obedience was beyond compare.' The spirits of heaven and of earth, the spirits of mountains and of rees, the spirits of ivers and of akes, all spirits spoke the stanza:

12

449a Parable 3

O Sakra, Brahma, and Ruler of the World, why do you not bring assistance? You let our pious son suffer so. Be deeply moved by our pious son and quickly save his life! Then Sakra devanam indra, his palace shaking, heard with his heavenly ear the sad words of he blind parents; and he descended from heaven. He went to where they were and said to Syamaka, 'Do you have ill feelings toward the king?'He answered, 'Truly, I do not have ill feelings.'Sakra devanam indra said, ' ho would believe that you do not have ill feelings?'Syamaka answered, 'If I have ill feelings toward the king, may the poison spread through my body. That is how I shall die. If do not have ill feelings toward the king, may the poisoned arrow leave my body and the wound heal.'

"Then, just as he had said, the poisoned arrow came out by itself, and he recovered, becoming as he had been before. The king was very glad. His joy was endless. He then issued an order, announcing it throughout the country, that one should cultivate compassion and benevolence and piously serve one' parents. Syamaka had always supported his parents with compassion, benevolence, and pious obedience.

"If ou want to know who the blind father at that time was, he is the present king Suddhodana. The blind mother at that time is his wife Maya. Syamaka is now I. The king of Kasi is Sariputra. The one who was Sakra devanam indra is Mahakasyapa." Parable 3: The Little Parrot That Supported Its Blind Parents

When the Buddha was in Rajagrha, he told the bhiksus, "There are two kinds of misbehaving people who will fall into hell as swiftly as one can hit a ball. Which two? The first ind do not support their parents, and the second kind commit evil acts against their parents. There are two kinds of eople who conduct themselves properly and who will be born in heaven as swiftly as one can hit a ball. 13

Chapter I

Which two? The first kind support their parents, and the second kind perform beneficial acts for their parents." The bhiksus said, "It is wonderful, O World-honored One, that you, the Tathagata, so highly praise parents!" The Buddha said, "Not only now! In the past, in the Snowy Mountains, there was a parrot whose parents were both blind. He used to bring fine blossoms and fruit and offer them first to his parents. Then there was a farmer. When e had ust sown is grain, he made a vow that he would share the grain he had sown with all beings. But while that farmer started out with generous thoughts, the little parrot often came and picked grain out of the field in order to give it to its parents.

"When the farmer examined his crop and saw where insects and birds had been at his grain, he became angry and vexed. He put up a net and caught the parrot. The little parrot said, 'O farmer, you started out with good intentions, being generous and not stingy. That is why I ventured to approach to pick the grain. Why am I now caught in your net? Suppose that a field were a mother, that the seed were a father, and that their fruit were the son. If he farmer were a king, he should protect them.'

"When the parrot had spoken these words, the farmer was glad. He asked the parrot, 'When you take this grain, for whom is it really?' he parrot answered, 'I have blind parents. I wish o give the grain to them.'The farmer answered, 'From now on you can always have the grain. Do not expect any more trouble!"' The Buddha said, "Parrots enjoy the seeds of many fruits, and so does a field. At that time I was that parrot. The farmer was Sariputra. The blind father was king Suddhodana. The blind mother was Maya."

Parable 4: The Country Called Rejection-of-the-Aged The Buddha was in Sravastl. Then the World-honored One said these words, "Honoring the aged is very beneficial. You may never have heard this, but you will understand it. One' fame reaches far, 14

449b Parable 4

and one is respected by the wise." The bhiksus said, "O Tathagata, World-honored One, you always praise respect for one' parents, for the old and the aged." The Buddha said, "Not only now! In past immeasurable kalpas I have always honored my parents, the old, and the aged."

The bhiksus said to the Buddha, "How is it that you honored them in the past?" The Buddha said, "In the past, long ago, there was a country called Rejection-of-the-Aged. All the old people were driven out far away. There was a high official whose father had grown old, and according to the law of the country he had to send him away. But the high official' pious obedience could not allow that. So he dug deep into the earth and made a secret room. He placed his father in it and cared for him at all times. "Then a heavenly spirit seized two snakes, put them in the king' palace, and said, 'If you can tell the male from the female, your country will be at peace. If ou cannot do that, you and your whole country will be destroyed after seven days.' Upon hearing this, the king felt distressed and consulted his ministers about this matter. All apologized for not being able to tell them apart. Then he made an appeal to the country saying, 'Who can tell them apart? We shall generously reward him with high rank!'The high official returned home and went to ask his father. The father answered his son, 'It is easy to tell them apart. Catch them with something fine and soft. The one who makes trouble, know that he is the male one. The one who does not move, know that she is the female one.'The son did as he had been told, and he could indeed tell the male from the female. "The heavenly spirit then asked, ' ho is called awakened by the sleeping? Who is called asleep by the awakened?' "The king and his ministers again could not give an explanation. He again appealed to the country, but nobody could answer the question. The high official asked his father, 'What do these words mean?'His father said, 'This refers to the one in training. By the common people he is called awakened, and by the arhats he is called asleep.'

"In accordance with these words, he then replied to the heavenly spirit, who further asked, 'What is the weight of his big hite 15

449c

Chapter I

elephant?' The ministers talked it over, but no one knew. He appealed to the country, too, but again they did not know. The high official asked his father, and his father said, 'Put the elephant on a boat and place it on a great lake. Draw a mark on the boat at water level [to see] how deep it is. Then measure the displacement by placing rocks in the boat. When it sinks into the water down to the mark, you will know the weight.'

"With this knowledge he then gave the answer to the heavenly spirit, who further asked, 'With one scoop of water one has more than the ocean. Who knows this?'The ministers talked it over, but again they could not solve it. Again he appealed everywhere, but no one knew. The high official asked his father, 'What do these words mean?'His father said:

These words are easy o solve. If omeone who is very devout and pure gives a scoop of water to the Buddha and his Sangha, to his parents, and to the sick in distress, this meritorious deed counts for an indefinite number of alpas. The merit he will experience is inexhaustible. There may be a great deal of water in the sea, but that does not surpass one kalpa. It follows from this that one can say that one scoop of ater is infinitely bigger than the ocean. The high official then gave these words as a reply to the heavenly spirit.

"The heavenly spirit then changed to a starving man. Laboriously dragging his weary limbs, he asked, 'Are there any people in the world hungrier and leaner than I?'The ministers thought it over, but again could not answer. The high official then went to ask this of is father. His father answered:

In the world there are people who are stingy and envious. They do not believe in the three precious things, and they do not support their parents nor their masters. In a future world they will fall among the hungry ghosts. For an infinite number of years they will not hear [even] the words water and grain. Their bodies will be like Mount T'ai, and their bellies will be like big valleys. Their throats will be like fine 16

Parable 4

needles and their hair like awls, entwining their bodies down to the feet. When they move, their limbs will feel as if consumed by fire. Such people are infinitely worse off than you who suffer from hunger.

With these words the official then answered the heavenly spirit. "The heavenly spirit then changed to a man whose hands and feet were in shackles and who had chains around his neck. Fire emerged from his body, and his whole figure was scorched. He asked, 'Are there people in the world who suffer more than I?' The ministers were in a flurry, and no one knew the answer. The high official again asked his father, and his father answered: In the world there are people who are not pious toward their parents and who hurt their masters. They rebel against their husbands and defame the three honorable things. In a future world they will fall into hell, where there are mountains that are swords, trees with swords, a blazing wagon, burning coals, a salty river, bubbling excrement, a bladestrewn path, and a blazing path. Thus is their suffering: immeasurable, endless, and untold. By comparison, their suffering is infinitely worse than yours.

The official then answered the heavenly spirit with these words. "The heavenly spirit then changed into a woman. She was upright and admirable, excelling everyone. She asked, 'Is there anyone in the world more upright than I?' The ministers were silent. No one could answer. The high official again asked his father. His father then answered:

In the world there are people who believe in and respect the three precious things. They show pious obedience toward their parents. They are generous, forbearing, vigorous, and moral. They will be bom in heaven. They are particularly upright people, infinitely more so than you. By comparison, you are like a blind monkey.

[The official] then answered the heavenly spirit with these words. 17

450a Chapter I

"The heavenly spirit then asked about a perfectly square piece of sandalwood, 'Which is the top?' Not one of the ministers had sufficient knowledge to answer. The official then asked his father, and his father replied, 'That is easy to find out! Put it in water. The root end will surely sink and the tail end will surely come up.'The official gave these words as a reply to the heavenly spirit. "The heavenly spirit then asked about two white mares that looked identical, 'Which is the mother and which is the child?'The ministers again could not answer. [The official] again asked his father, and his father replied, 'Give them grass to eat. The mother will surely refuse the grass and give it to her child.' "He answered all these questions, and the heavenly spirit was pleased. He left a large amount of valuables and wealth for the king and said to him, 'I shall protect your country now, so that no foreign enemy can raid it.' When the king heard this, he was extremely happy and asked his official, 'Did you know all this yourself, or did someone instruct you? Relying on your vast knowledge, my country will remain at peace. I have obtained riches, and I also have a promise that we will be protected. This I owe to you.' The official answered the king, 'It is not my knowledge. If ou will please see to it that I do not have to be afraid, I will be so bold as to give a full explanation.'The king said, 'Even if you had committed a crime ten thousand times punishable by death, it still would not matter, let alone a small transgression.' The official informed the king, 'In our country there is a regulation that does not allow us to take care of the aged. I have an old father. I could not bear leaving im behind. I have offended against the king' law and I have kept him hidden under the ground. When I came to give you the answers, they were all my father' knowledge. You do not owe it to me. I wish that you, O great king, would allow the whole country to take care of he aged.'

"The king immediately gave his consent. His heart was glad, and he respectfully took care of his official' father. He respected him as his master. ' ou have saved my nation and the lives of all its people. Such beneficence is beyond my knowledge.' He immediately proclaimed and announced everywhere in the world that one 18

Parable 5

must not leave the aged behind. He commanded that one should piously take care of them. Those who lacked piety toward their parents or who did not respect their masters had to undergo heavy punishment.

"At that time, I was that father. The official was Sariputra. The king was Ajatasatru. The heavenly spirit was Ananda." Parable 5: The Buddha Expounds the Doctrine to His Mother Maya in the Trayastrimsa Heaven

450b

When the Buddha was in Sravasti, he informed the bhiksus, "I now want to go to the Trayastrimsa Heaven and stay there for the summer retreat, to expound the Doctrine to my mother. Those of you, O bhiksus, who would like to come, follow me!" Having said this, he went to the Trayastrimsa Heaven. He stayed underneath a tree for the summer retreat, expounding the Doctrine to his mother Maya and to countless gods. When they had all gained insight into the Truths, he returned to Jambudvipa. The bhiksus said, "Wonderful, O World-honored One, that you can stay in the Trayastrimsa Heaven for ninety days for the sake of our mother!" The Buddha said, "Not only now, but also in the past have I removed suffering from my mother."

Then the bhiksus said to the Buddha, "What is it that you have done in the past?" The Buddha said, "In the past, long ago, in the Snowy Mountains, there was a monkey king who ruled over five hundred monkeys. Then a monkey hunter spread his nets, surrounded them, and captured them. The monkey king said, 'Don' be afraid now! I shall destroy these nets for you! You monkeys all come with me!' He immediately broke the nets and all were released.

"There was an old monkey who lost her footing while carrying her child and fell into a deep pit. The monkey king, searching for the mother, did not know where she was. Seeing a deep pit, he went over to its edge to have a look. He saw that the mother was down below and said to the monkeys, 'You should all make the effort; 19

Chapter I

together we can help the mother to get out.' The monkeys then grasped each other by the tail and reached the bottom of the pit. They pulled the mother up and she got out, freed from her hardship. How much more have I now pulled my mother out of her hardship. At that time they pulled her out from the hardship of a deep pit, but now I have pulled my mother out of the hardship of the three unwholesome destinations."

The Buddha informed the bhiksus, "Saving one' parents has great merit. Because I have pulled out my mother, I shall always be free from hardship, having brought about my realization of Buddhahood. Therefore, O bhiksus, you must all take care of our parents with pious obedience!"

Parable 6: The Buddha's Explanation about His

Former Mother Kacangala

At that time the Buddha was on a journey. When he arrived in Chu-he-lo he sat down under a tree along the road. There was an old woman called Kacangala, who was dependent on someone else. She was drawing water from a well. The Buddha told Ananda to go and ask her for water. When the old woman heard that the Buddha had asked for ater, she took the pitcher herself. When she reached the Buddha' place, she put the pitcher on the ground and went straight to the Buddha to take him in her arms. Ananda wanted to block the way, but the Buddha said, "Do not block her way! This old woman was my mother for five hundred births. She has not yet stopped loving me. That is why she takes me in her arms. If you block her way, the blood will come gushing from her mouth and her life will end immediately."

After she had taken the Buddha in her arms, she touched his hands and feet and stood aside. The Buddha told Ananda to go and call her master. When her master arrived, he made a deep bow and withdrew and stood aside. The Buddha said to the master, "Let this old woman go, so that she can become a nun. If he becomes a nun, she will attain arhatship." he master then let her go. The Buddha told nanda to hand her over to the bhiksuni Prajapatl, so that she 20

Parable 7

450c would be converted to the homeless state. Soon after, she obtained the path of arhatship. Among bhiksunis she had the best understanding of he sutras.

The bhiksus wondered about this and said to the Buddha, "O World-honored One, for what reason was she dependent on someone else, and why did she obtain arhatship?" The Buddha said, "At the time of Kasyapa Buddha, she left her home to study the path. For this reason she has obtained arhatship. At that time she was at the head of a crowd scolding noble and excellent nuns as though they were servants. For this reason she is now dependent on someone else. Through five hundred births she has always remained my mother, stingy and envious, checking my generosity. For this reason she always lives in poverty. It is not only now that I have pulled her out of er poverty."

The bhiksus said, "We are wondering how you pulled her out of overty in the past!" The Buddha said, "In the past, in Benares, there was a poor family: a mother and her son living together. The son used to support is other ith is ages. hey ad some wealth and could meet their everyday expenses. Then the son said to his mother, 'I now want to go on a far ourney ith merchants to trade.' His mother agreed. Thereupon he left. After the son had left, bandits came and destroyed the house. They stole the family' possessions and also drove the old woman out to sell her to someone else. After the son had returned, he made inquiries about his mother. When he found out where she was, he offered a large sum of money for her and redeemed her with great effort. Now back in their homeland, they had sufficient wealth, twice as much as before. "The mother at hat time is now Kacangala. I was the son. That was the time I pulled my mother out of isery."

Parable 7: Maitrakanyaka

Once the Buddha was in Rajagrha, and he told the bhiksus, "If one supports his parents even a little, the merit obtained is immeasurable. If ne is even a little disobedient, the evil obtained is immeasurable."

21

45ia Chapter I

The bhiksus said to the Buddha, "O World-honored One, what are these evil or meritorious retributions?" The Buddha said, "When I lived in the past, a long time ago, in Benares, there was a child of a venerable person, called Maitrakanyaka. His father had died early, and all the money had been spent. He sold firewood for a living. When he got two cash per day, he presented them to his mother. As his plans and devices gradually improved, he got four cash per day and offered them to his mother. Thereupon he again improved little by little. He got eight cash a day and presented them to his mother. He gradually became trusted by everyone. From far and near they went to him, and the profits he made grew more and more. When e had sixteen cash a day, e presented them to his mother. Everyone saw that he was bright and virtuous, and they advised him, 'When your father was alive, he used to go to sea to gather riches. Why do you not go to sea now?' "Having heard these words, he said to his mother, 'When my father was alive, what used to be his occupation?'His mother said, 'When your father was alive, he went to sea to collect riches.'He then said to his mother, 'If my father went to sea to collect riches then, why don' I go to sea now?' Seeing that her child was compassionate and benevolent, that e was pious and obedient, the mother thought that he would not go, so she said jokingly, 'It' alright for you to go.'Hearing these words from his mother, he told her that his mind was made up. Wanting to go to sea, he deliberated with his companions.

"When the preparations were finished, he took leave of his mother. The mother then said, 'My only child, wait until I have died! How can I let you go!'The son replied to his mother, 'If you had not given me your permission first, I would ave presumed my plan to be wrong. When you gave me your permission, what further obstacle could there be? I hope I shall die having established my trustworthiness in this life! Since permission has been granted, I do not have to stay any longer.'

"The mother saw her child' determination. Clasping his feet and weeping, she said, 'How can you go away without waiting for my death?'But the child was determined. He pulled her away from 22

Parable 7

451b

his feet with his hands, pulling out dozens of his mother' hairs. The mother feared that her child had committed an offense and let him go.

"Together with merchants, he then went to sea. They reached a wealthy island and obtained a great many precious things. Together with his companions, he then started on his way back. There were two routes. One way went by sea, and one way went over land. Everyone said to take the overland route, and so they followed the way over land. There was a rule in that country that when brigands robbed merchants and captured their leader, all the merchants and their goods would belong to the brigands. If they did not capture the leader of the merchants, even though they had taken the goods, they would return all the goods when the merchants' leader had returned. For that reason Maitrakanyaka always left their camp and lodged elsewhere for the night. When the merchants got up in the morning, they came to meet him and took him along.

"One night there had been a storm and the merchants got up in a hurry, forgetting to take him along. The leader of the merchants stayed behind and was left unaccompanied. He did not know the way. Seeing that there was a mountain, he went to its top and saw that in the distance there was a own, its color that of ark lapis lazuli. Exhausted by hunger and thirst, he hurried to it. In that town there were four beautiful girls. They all came out to welcome him with wish-granting gems, songs, and music. He experienced great joy for four times ten thousand years. Then he naturally grew weary and wanted to leave. The beautiful girls said, 'You people of ambudvipa are so ungrateful. Having lived with us for four times ten thousand years, how can you abandon us one morning and go away!' He did not care for their words and left. "He saw a crystal-like town. There were eight beautiful girls who welcomed him also with wish-granting gems and music. He was extremely happy for eight times ten thousand years, but he became bored and abandoned them and went away. "He reached a silver-colored town. There were sixteen beautiful girls who welcomed him as before with sixteen wish-granting 23

Chapter I

gems. He experienced great joy for sixteen times ten thousand years. Yet he abandoned them too.

"He reached a golden city. There were thirty-two beautiful girls who welcomed him as before with thirty-two wish-granting gems. Again he experienced great joy for thirty-two times ten thousand years. Yet e wanted to abandon them, oo. The beautiful girls said, ' herever you have dwelt, you have always found a nicer place. From here on you will not find a nicer place anymore. You had better stay!' Upon hearing these words, he thought them over, saying, 'The beautiful girls say these words because they are fond of e. If keep going, there shall certainly e a nicer place.'He then went away.

"In the distance he saw an iron city. He became suspicious and thought, 'It may be iron on the outside, but it may be very nice inside.'He went on slowly and approached the city. But there was no beautiful girl to welcome him. He again thought, 'They are probably very happy in the city. That is why they do not come out to welcome me.'He continued on his way and entered the iron city. When the barrier of the gate had come down, there was someone inside with a burning wheel on his head. He took this burning wheel off, put it on the head of [Maitra]kanyaka, and immediately went away.

"Maitrakanyaka asked the jailer, 'When can I get rid of this wheel I am carrying?'The ailer answered, 'When there is someone in the world who has done evil as well as meritorious acts, as you have done, when he has gone to sea to gather iches and as passed through cities, no matter whether this was long ago or recently, as in your case, only then will he come here and experience this evil instead of ou. This iron wheel will never fall on the ground.' "Maitrakanyaka asked, 'What merits did I perform, and what evil did I do?' The jailer answered, 'Formerly, in Jambudvipa, you supported your mother with your two cash a day. Therefore you got a city of lapis lazuli, four wish-granting gems, and four beautiful girls. For four times ten thousand years you experienced their delights. Because you supported your mother with four cash, you got a crystal-like town, eight wish-granting gems, and eight 24

45ic Parable 8

beautiful girls. For eight times ten thousand years you experienced their oys. Because you supported your mother with eight cash, you got a silver-colored city, sixteen wish-granting gems, and sixteen beautiful girls. For sixteen times ten thousand years, you experienced happiness. Because you supported your mother with sixteen cash, you got a golden city, thirty-two wish-granting gems, and thirty-two beautiful girls. For thirty-two times ten thousand years you experienced great joy. Because you pulled out your mother' hair, you now have to carry a burning wheel of ron that has never fallen on the ground. When someone comes to take your place, then you may discard it.'

"[Maitrakanyaka] further asked, 'Are there now in this prison some who experience their own evil the way I do?' The jailer replied, 'Countless hundreds and housands. Their number is incalculable!' Having heard these words, he thought, 'I shall never escape! I wish that all who have to experience suffering would put their entire burden on myself!'When he had had this thought, the iron wheel fell on the ground. Maitrakanyaka said to the jailer, 'You said that his wheel has never fallen. Why did it fall now?' The jailer became angry, and he beat [Maitrajkanyaka on the head with an iron prong. His life subsequently came to an end, and he was reborn in the Tusita Heaven.

"If you want to know, Maitrakanyaka was myself. 0 bhiksus, you must know that a small unwholesome deed done to one' parents leads to a considerable unpleasant retribution. The merit one obtains for giving them a little support is immeasurable. You must carry out this duty: bring offerings to your parents diligently and with all your heart!"

Parable 8: The Lady Padmavati

When the Buddha was in SravastI, he told the bhiksus, "The angry thoughts one produces toward his parents or toward the Buddha and his disciples will make one fall into the Kalasutra Hell. The suffering one will experience is immeasurable and without end." 25

452a Chapter I

The bhiksus asked the Buddha, "O World-honored One, one may respect one' parents, but if one is disrespectful toward one' parents and does something unwholesome, what then?" The Buddha said, "Countless ages ago in the past there was a sage in the Snowy Mountains called Dvaipayana. He was of the Brahman caste. It was a rule for Brahmans that if they did not have a son or daughter they could not be reborn in heaven. This Brahman used to urinate on the rocks. Containing semen, [the urine] dripped into a rocky cave. There was a doe that came to lick the place, and she became pregnant. When the time had come, she came to the foot of the sage' cave dwelling and gave birth to a daughter. She left her mother' womb wrapped in flowers. She was upright and very beautiful. When the sage realized that she was his daughter, he took her in and fed her. Gradually she grew up. When she could walk, lotus flowers sprang up wherever her feet touched the ground.

It was a rule for Brahmans always to keep a fire burning at night. One night by accident the fire went out and disappeared. The girl went to another house to ask for fire. When the neighbor saw that there were lotus flowers in her footprints, he said, 'If ou go seven times around my house, I shall give you fire.' She then made seven rounds and returned home with the fire. "When King Udayana went on a hunting trip, he saw that that man' house had seven rows of otus flowers. Finding this strange, he asked him, 'Why does your house have these lotus flowers?'The man then replied to the king, 'The daughter of he Brahman in the mountains came to ask for fire. These lotus flowers sprang up under her feet.'Following her footprints to where the sage was, the king saw that the girl was upright and very beautiful. He said to the sage, 'Give me this girl!' So he gave her and said to the king, 'She will bear you five hundred sons,' hereupon the king nstalled her as his wife. Among the five hundred ladies of the palace, she was the best by far.

"The first wife of the king was very jealous of he daughter of the doe, and she said, 'O king, you love her now, but if he bears you five hundred sons, you will respect her twice as much.'Not long 26

Parable 8

thereafter the daughter of he doe produced five hundred eggs and put them in a basket. Then the first wife took five hundred lumps of wheat flour and put them in place of the eggs. She sealed up a basket, marked it, and threw it into the River Ganges. When the king asked his wife what the daughter of he doe had produced, she answered that she had produced only lumps of wheat flour. The king said, 'The sage has lied!' He relieved his [new] wife of her official duties, and she did not meet the king anymore. "Then, downstream, King Saptabhu was enjoying imself ith his court ladies on the banks of he river. He saw the basket coming and said, 'This basket belongs to me!'The ladies said, 'O king, take the basket now! We shall take what is in the basket.' He sent someone to take the basket.

"To each of his five hundred ladies he gave an egg. The eggs opened by themselves, and in them there were fine looking boys. They were raised and grew, each having the strength of a very strong arrior. They established a anner of ive hundred arriors. "King Udayana used to demand tribute from King Saptabhu. Receiving a demand for tribute, King Saptabhu felt dejected and unhappy. The sons said, 'Why do you feel sad?'The king said, 'The world I live in now is oppressed by someone.'The sons asked, 'By whom is it oppressed?' The king said, 'King Udayana. He always persecutes me with demands for tribute.' The sons said, 'If you want to demand tribute from all the kings of ambudvipa, we can make them pay tribute to you, O king! Why, O king, should you pay tribute to someone else?'Thereupon the five hundred warriors led their army to attack King Udayana.

"King Udayana was afraid, and he said, 'I could not withstand even one warrior, let alone five hundred warriors.'Then he made an appeal in the country for someone who might be capable of driving away this enemy. That sage again came to his mind. He might know or find a way! He went to where the sage was and said to the sage, 'The country is in great peril. How can it be driven off?' The sage replied, 'Do you have an enemy who opposes you?'The king said, 'King Saptabhu has five hundred warriors. They all lead an army to attack me, and I do not have the warriors to confront 27

Chapter I

452b them. Do you know a stratagem that can drive away the enemy?' The sage answered, 'You might ask the lady Padmavati back. She can drive away the enemy.'

"The king said, 'How can she drive them away?' The sage answered, 'Those five hundred warriors are all your sons. The lady Padmavati bore them. Your first wife was ealous. She rejected the sons borne by Padmavati and placed them on the river. King Saptabhu took them out downstream and raised them till they attained manhood. O king, have the lady Padmavati mount a big elephant now. Place it in front of your army. They will submit by themselves.' In agreement with the sage' words, the king then returned and confessed his faults to the lady Padmavati. "After confessing his faults, he adorned the lady and gave her fine clothes to wear. He made her mount a big white elephant and placed it in front of his army. The five hundred warriors raised their bows to shoot, but their hands stiffened of themselves and they could not bend [the bows] anymore. They were very startled. The sage came flying in the sky and said to the warriors, 'Do not raise your hands! Do not feel any malice! If ou feel malice, you will all fall into hell! This king and his lady are your parents.' The mother then put her hands on her breasts. Each breast had two hundred fifty nipples, which all went into the mouths of er sons. They then showed repentance to their parents, and they felt ashamed. They all became pratyekabuddhas. The two kings also spontaneously reached awakening, and they too became pratyekabuddhas. "I was that sage. At that time I protected the sons so that they did not feel malice toward their parents, and they ecame pratyekabuddhas. Now I also praise the virtue of upporting one' parents." Parable 9: The Lady Mrgankavatl

The Buddha informed the bhiksus on Mount Grdhrakuta near Rajagrha, "There are two ways for men to succeed quickly at becoming a man or a god or reaching the happiness of nirvana. 28

452c Parable 9

There are two ways that quickly make a man fall into the three unwholesome destinations, experiencing terrible suffering." [They asked,] "Which are the two ways for men to succeed quickly at becoming a man or a god or reaching the happiness of nirvana?" The Buddha said, "One [way] is to support one' parents, and the other is to honor the noble." 'What are the two ways that quickly make men fall into the three unwholesome destinations, experiencing terrible suffering?" The Buddha said, "One is to do any evil to one' parents, and the other is to do evil to the noble." The bhiksus said to the Buddha, "O World-honored One, how is this quick accomplishment of the wholesome and the unwholesome achieved?" The Buddha said to the bhiksus, "In the past, uncountable ages ago, there was a country called Benares. In this country there was a mountain called Mount Sage. At that time a Brahman lived on the mountain. He used to urinate on a rock. Afterwards there was some semen that fell on the place of urination. A doe came to lick t and immediately ecame pregnant. When the time had come, [the doe] came to where the sage was and gave birth to a daughter. She was upright and very beautiful; but her feet were like a deer' feet. The Brahman took her in, fed her, and let her grow up.

"It is a rule for Brahmans always to serve the fire so that it does not go out. While the girl was keeping the fire burning, she became distracted and let the fire go out. She was afraid, fearing the Brahman' anger. There was another Brahman who lived one krosa away from there. The girl hurried to that Brahman and asked him for fire. When the Brahman saw that there were lotus flowers in her footprints, he said to the girl, 'If ou go seven times around my house, I shall give you fire. When you leave, also make seven rounds, but do not walk in your first footprints. Go back along another road.'Having done as he asked, she went away with the fire.

"Then, when King Brahmadatta was out on a hunting trip, he saw that the house of that Brahman was completely surrounded by fourteen rows of lotus flowers. He also saw two roads, each with a row of lotus flowers, and he wondered why. He asked the 29

453a Chapter I

Brahman, 'You have no pond at all. How did you come by these lovely lotus flowers?' He answered, 'Over there, where the sage lives, there is a girl. She came to ask me for ire. In each of his girl' footprints lotus flowers grew. So I told her, "If you want fire, go around my house seven times. When you leave, make seven more rounds." That is how I came by these rows of otus flowers.' "The king followed the footprints with flowers to where the Brahman was, and he asked to see his daughter. Seeing that she was upright, he was very pleased; and he asked the Brahman for this daughter. So the Brahman gave her to the king, and the king installed her as his second wife. In her youth, the sage had raised the girl to be endowed with a decent nature. She did not understand woman' bewitching evil. After a hile she became pregnant, and the diviner foretold that she would give birth to a thousand sons. "When the first wife of he king heard these words, she became jealous and devised a scheme. In her great kindness, she called the attendants who were near the lady Mrgankavatl and gave them many riches and precious things. Then, when the time had come, the lady rgankavatl gave birth to a lotus with a thousand petals. When she was about to give birth, the first ife blindfolded her and did not allow her to see for herself. She took putrid horse lungs and placed them underneath her. She put the lotus with a thousand petals in a box, and she threw it into a river. Upon her return, she removed the blindfold and said, 'Look what you have borne!'The lady saw only a lump of utrid horse lungs. The king sent someone to ask what she had borne, and the messenger replied, 'She just bore some putrid horse lungs.'Then the first wife said to the king, 'O king, do you enjoy being fooled by what this animal has borne? It was raised by a sage, but it has borne this inauspicious filthy thing.'The king' first wife then relieved this lady of her official duties and forbade her any further audience.

"Then, as King Udayana was enjoying himself downstream with his attendants, wives, and court ladies, he saw a yellow cover with clouds floating on the river, drifting along on the water. The king thought, 'Under this cover with clouds there is sure to be something divine.'He sent someone to go and look. The person saw 30

Parable 9

that under the clouds there was a box, and he immediately took it to the king. He opened it and saw the lotus with a thousand petals. In every petal there was a ittle boy. He took hem and raised them, and they gradually grew up. Each ad the strength of very strong warrior.

"King Udayana used to give yearly tribute to King Brahmadatta. He had collected the tribute and was about to dispatch it by messenger. When he was about to leave, the sons said, 'What are you going to do?'The king then replied, 'I am going to pay tribute to King Brahmadatta.'The sons all said, 'If you had one son, you might hope to subdue the world, so that tribute would come to you! But having us, a thousand sons, why must you pay tribute to somebody else?'

"The thousand sons immediately led their army to subdue several countries, and they gradually came to the land of King Brahmadatta. When the king heard that the army was there, he made an appeal in his country for someone who could drive away such an enemy. Not a single person could drive them away. When the second wife received the appeal, she said, 'I can drive them away!' When asked, 'How can you drive them away?' the wife replied, 'Just make a latform one thousand feet high or me. When I sit on it, I am certain that I can drive them away!' "When they had made the platform, the second wife sat down on it. Then, when the thousand sons wanted to raise their bows to shoot, they could not raise their hands. The wife said, 'Do not raise your hands against your parents! I am your mother.' The thousand sons asked, 'By what proof can we know our mother?' She answered, 'If put my hands on my breasts, and if ach breast has five hundred nipples that all go into your mouths, I am your mother. If his is not so, I am not your mother.' Then she put both hands on her breasts. On each breast there were five hundred nipples. They went into the mouths of the thousand sons. Nobody in the rest of he army could do this. The thousand sons submitted and showed repentance toward their parents.

"Thereupon the sons were in harmonious union, and there was no enmity between the two countries any more. They agreed that 31

453b Chapter I

five hundred sons stay with their real parents and that five hundred sons stay with their foster parents. Then the two kings divided Jambudvipa, each raising five hundred sons." The Buddha said, "If you want to know, the thousand sons at that time are the thousand Buddhas of the bhadrakalpa. The jealous wife who blindfolded the other' eyes is a scaly, blind dragon. The father was Suddhodana, and the mother was his wife Maya."

The bhiksus said to the Buddha, "What reason was there that this girl was born from the womb of a doe and that lotus flowers grew under her feet? Furthermore, why did she become a king' wife?"

The Buddha said, "In the past this girl was bom into a poor family. Both mother and daughter were weeding the field when they saw a pratyekabuddha begging for food with his alms bowl. The mother said to her daughter, 'I want to take my share of ood from the house and give it to this fine man.' The daughter said, 'Take my share, too, and give it to him!'The mother returned home to take the shares of ood of oth mother and daughter and to give them to the pratyekabuddha. The daughter gathered plants and flowers and spread them out to make a seat for him. She scattered the flowers for him and bade the pratyekabuddha sit down. "The daughter wondered why her mother was late, and she climbed to a high place. She saw her mother in the distance. Having seen er mother, she said to her, ' hy don' ou urry? [You are] coming with a deer' gait!'When her mother had arrived, she objected to her mother' slowness. So she was irritated and said, 'I would rather be born to a doe than to my mother!' "The mother then gave the two shares of ood to the pratyekabuddha. Mother and daughter both ate what was left. When the pratyekabuddha had finished eating, he threw his bowl into the air and flew away. In the air he changed his appearance eighteen times. The mother was delighted and made a vow, 'May I always have noble children in the future, just like the noble one now!' "Through this karmic causality, she later gave birth to five hundred children who all became pratyekabuddhas. While on the 32

Parable 9

one hand she was a foster mother, on the other hand she was the mother of those she had given birth to. Because of her remark mentioning her mother' deer gait, she was conceived in a doe' womb, her feet resembling the hooves of a deer. Because she had gathered flowers and scattered them for a pratyekabuddha, a hundred lotus flowers grew in her footsteps. Because she had spread out the plants, she always got to be a king' wife. The mother later became King Brahmadatta, and the daughter later became the lady Mrgankavatl. Through this karmic causality she later gave birth to the thousand noble ones of the bhadrakalpa. Through the power of he vow she always bore noble ones." aving heard these words, the bhiksus were glad and paid their respects. 33