T203 The Storehouse of Sundry Valuables

Chapter II

Parable 10:

Parable 11:

Parable 12:

Parable 13:

Parable 14:

Parable 15:

Parable 16:

Parable 17:

Parable 18:

Parable 19:

Parable 20:

Parable 21:

Parable 22:

Parable 23:

Parable 24:

The White Elephant with Six Tusks The Hare That Roasted Itself and Offered Itself to a Great Sage The Good Monkey and the Evil Monkey The Buddha Extinguishes Three Fires with the Water of His Knowledge In Benares There Was an Elder's Son Who, Together with a Celestial Spirit, Moved the King to Pious Conduct The White Fragrant Elephant of the King of KasI Nourishes His Blind Parents and Conciliates Two Countries 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 Brahmadatta's Wife Is Jealous and Hurts Her Son Dharmapala The Bhiksu Darva Is Slandered Revata Is Slandered Radhika, the Ugly Daughter of King Prasenajit

King Prasenajit's Daughter Suprabha Once Two Brothers, Sons of a King, Were Expelled from Their Country The Wife of Sudatta the Elder Nourishes the Buddha, and the Couple Are Recompensed Sarana Bhiksu Is Beaten by King Candapradyota

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Chapter II Parable 25: Parable 26: A Palace Attendant Redeems Bulls That Were to Be Gelded and Regains His Manhood

Two Palace Attendants Have an Argument 36

Parable 10

Parable 10: The White Elephant with Six Tusks Formerly in SravastI there was a very honorable man who had a daughter who remembered her previous lives. Soon after her birth she was able to talk and she spoke these words, "Unwholesome deeds, impious deeds, shameless deeds, harmful and ungrateful deeds!" Having said these words she stopped, remaining silent. When this girl was bom she had great merits, and they gave her the name Bhadra. As she grew up, she had great respect for the 454a kasaya (monk' robe). Because of her respect for the kasaya, she left home and became a bhiksuni. She did not meet the Buddha, but through diligent development she obtained arhatship. Since she regretted not having met the Buddha, she went to where the Buddha was and expressed her regret to the Buddha. The Buddha said, "I have already accepted your regret at another time." The bhiksus were surprised and asked the Buddha, "Why did this excellent bhiksuni never meet the Buddha after she left home? Today she meets the Buddha and expresses regret. Why?" The Buddha then explained why.

"Long ago there was a white elephant with six tusks who had many herds. This white elephant had two wives. One was called Bhadra and the other Subhadra. Roaming through the forest he came across lotus flowers, and he wanted to give them to Bhadra, but Subhadra took them away. When Bhadra saw that Subhadra took the flowers, she became jealous. 'That elephant loves Subhadra and he does not love me!'

"In those mountains there was a Buddhist pagoda where Bhadra used to gather flowers and offer them. And she made avow, saying, 'When I am bom among people, I shall remember my previous life and pull out the tusks of his white elephant.'So she went to the top of a mountain, hit herself, and died. Later she was bom as a daughter in the family of the king of Videha, and she remembered her previous life.

"When she had grown up, she became the wife of ing Brahmadatta. Remembering her previous resentment, she said to Brahmadatta, 'If you give me ivory for my couch, I shall be very lively. If 37

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not, I cannot be lively.' King Brahmadatta then summoned hunters, saying that if nyone could come back ith ivory, he would give him a hundred taels of old. Immediately a hunter deceptively put on a kasaya, took his bow and poisoned arrows under his arm, and went to where the elephants were.

"Then the elephant wife Subhadra saw the hunter, and she said to the elephant king, 'Someone is coming.' The elephant king asked, 'What clothes does he wear?'She answered, 'He wears a kasaya. The elephant king said, 'In the kasaya there is sure to be goodness and no evil.' Thus the hunter could come nearer, and he shot a poisoned arrow. Subhadra said to her husband, You said that there is goodness in the kasaya, not evil! What of this then?' He answered, 'It is not the kasaya' fault. It is the fault of mental vexation!' Subhadra then wanted to hurt that hunter, but the elephant king spoke all manner of soothing words, preaching the Dharma; and he did not let her hurt him. Furthermore, he was afraid that his herd of five hundred elephants would surely kill this hunter, and he hid him under a precipice. He sent the entire herd of five hundred elephants far away.

"He asked the hunter, 'What do you want by shooting me?' He answered, 'I do not want anything. Because King Brahmadatta wants your tusks, I came wishing to take them away.'The elephant said, 'Take them quickly!'The hunter replied, 'I do not dare take them myself. Such is the compassion I was brought up with, that if I take them myself, my hands will become inflamed and fall off.' The white elephant immediately turned toward a place with tall trees and pulled out his tusks himself, twisting them with his trunk. He gave them, making a vow, 'With the gift of my tusks, I vow that in the future I shall pull out the tusks of he three poisons from all living beings!'

"The hunter took the tusks and gave them to King Brahmadatta. When his wife received these tusks, she began to feel regret, and she said, 'How could I take the tusks of this excellent one possessed of a pure morality?' Greatly developing her virtues, she pledged, 'I wish that in the future he may attain the moment of 38

Parable 11

becoming a Buddha! For his Doctrine I shall leave my family to apply myself o the path, obtaining arhatship!'

"You should know that I was that white elephant. Devadatta was the hunter at that time. Bhadra is [now] the present bhiksuni. Bhiksuni Yasodhara was Subhadra."

Parable 11: The Hare That Roasted Itself and Offered Itself to a Great Sage

In SravastI there was an elder' son who had left his family to devote himself to the Buddha' Doctrine, but he always liked his kinsmen in his neighborhood. He did not like to work with men of the path, nor did he like to read scriptural texts or to practice the path. The Buddha ordered this bhiksu to go to an aranyaka (forest) place, diligently develop himself, and obtain arhatship endowed with the six superknowledges. The bhiksus were surprised and said to the Buddha, "O World-honored One, your appearance in the world is wonderful! It is extraordinary! You can accommodate such an elder' son, making him obtain arhatship in an aranyaka place and become endowed with the six superknowledges." The Buddha said to the bhiksus, "It is not only now that I can accommodate someone; I did so already long ago."

The bhiksus said to the Buddha, "We wonder how you, O World-honored One, accommodated someone in the past!" The Buddha said to the bhiksus, "In he past there was a sage who lived in a mountain forest. Then there was a severe drought and the fruits of the trees and plants, the roots and stalks, and the branches and leaves all withered away in the mountains. At that time the sage was friendly with a hare, and he said to the hare, 'I want to go to the village to beg for food.' The hare said, 'Do not go! I shall give you food.' Thereupon the hare collected a stack of firewood and said to the sage, 'You must take my ood! The rain ill come. Stay for three days and the flowers and fruits will come out again! Then you can gather food. Do not go to where people are!' Having said these words, it lit a great fire and threw itself in it. 39

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454c When the sage saw this, he thought, 'This hare is friendly and benevolent. It is my best companion. It gave up its life to be my food. That is truly a difficult feat.' Then the sage became very miserable, and he took the hare and ate it.

"Because the bodhisattva had done this arduous and painful deed, the palace of Sakra devanam indra shook; and he thought, 'Why does my palace shake now?' He looked into the matter, and he knew that the hare had indeed done a difficult deed. He was moved by its deed, and he immediately caused it to rain. The sage subsequently ent and ate fruits again. He then developed himself and obtained the five superknowledges.

If you want to know who the sage with the five superknowledges was, he is the present bhiksu. I was the hare at that time. Because I gave myself up, I made the sage stay in an aranyaka place, and I let him obtain the five superknowledges. Why should I not today be able to make this bhiksu leave his kinsmen and stay in an aranyaka place, letting him gain arhatship and obtain the six superknowledges!"

Parable 12: The Good Monkey and the Evil Monkey When the Buddha was in Rajagrha, the bhiksus said to the Buddha, "O World-honored One, if one relies on Devadatta, one always obtains suffering. But if one relies on you, O Tathagata, World-honored One, one obtains happiness now, and later one is bom in a wholesome place and obtains the path of eliverance." The Buddha informed the bhiksus, "Not only now! In the past there were two monkeys who each had five hundred dependents. A prince of KasI happened to be on a hunting trip. He surrounded them and was going to get at them. One, a good monkey, said to the other, an evil monkey, 'If we cross this river now, we can escape from our difficulties.'The evil monkey said, 'I cannot cross it.' The good monkey said to his monkeys, 'The trunk and branches of he vetra tree are very long. So grasp its branches!' He let his five hundred dependents cross. The evil monkey' dependents were caught by the prince because they did not cross. 40

Parable 13

"At that time the good monkey was myself. The evil monkey was Devadatta, and the dependents he led knew suffering at that time. For those who rely on him now, it is the same. Those who relied on me then experienced happiness for a long time. Now they obtain fame, and they are honored. In the future they will obtain deliverance as men or gods. Those who relied on Devadatta experienced decay for a long time. In their present existence they obtain a bad reputation, and people do not honor them. In the future they will fall into the three unwholesome destinations. "Therefore, 0 bhiksus, stay away from evil acquaintances and befriend virtuous ones. A irtuous acquaintance gives others safety and happiness for a long time. Therefore one should befriend a virtuous acquaintance. Stay away from an evil acquaintance! Why? An evil acquaintance torments and consumes you. In the present world and in the next world he is a mass of uffering. Parable 13: The Buddha Extinguishes Three Fires with the Water of His Knowledge

There was a country called Daksinacala. The Buddha wanted to go to that country. On the way, he reached a village where he could spend the night. There the villagers happened to organize a meeting to commemorate an auspicious occasion. Drank from consuming wine, they did not notice a fire that set the village ablaze. The people were afraid. No one knew where to go; and they all said to each other, "Only if e trust in the Buddha can we escape from fiery ruin." So they said to the Buddha, "O World-honored One, we wish to be saved!" The Buddha said, "All living beings have three fires: the fires of esire, hatred, and delusion. With the water of y knowledge I shall extinguish these three fires. If these words are true, this fire will be extinguished."

After he said this, the fire was immediately extinguished. Everybody was happy, and they faithfully respected the Buddha. The Buddha expounded the Doctrine to them and they obtained the path of the srotapanna. The bhiksus were surprised. "Your appearance in the world, O World-honored One, is wonderful and 41

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extraordinary! You have brought considerable benefit to this village. The fire in the village is extinguished, and the villagers' mental impurities are extinguished as well."

The Buddha said, "Not only now do I bring benefit. In the past I have also brought considerable benefit to others." The bhiksus asked, "We are wondering, O World-honored One, about this bringing of enefit in the past. How did you do that?" The Buddha said, In the past, somewhere in the Snowy Mountains, there was a large bamboo forest. Many birds and animals lived in that forest. There was a parrot called Joyneck. As the wind blew in the forest, two bamboos rubbed against each other and started a fire, setting the bamboo forest ablaze. The birds and animals feared that they might not be able to escape. The parrot had deep compassion and felt pity for those birds and animals. He plunged his wings into water and sprinkled it onto the fire. He was diligent in his compassion, and so he moved Indra, making his palace shake vehemently. "Sakra devanam indra looked with his divine eye. 'Why does my palace move? He saw that in the world there was a parrot who showed great compassion and who wanted to rescue others from a fire. He went to the limit of his strength, but he could not extinguish the fire. Sakra devanam indra then turned to the parrot and said, 'This bamboo forest is large; it extends thousands, tens of thousands of miles! The water taken up by your wings is just a few drops. How can you extinguish such a big fire?' The parrot answered, 'If am diligent and not idle in my magnanimity I shall surely extinguish the fire. If cannot extinguish it in this life, when I receive a body in the future, I swear I shall surely extinguish it!' Sakra devanam indra was moved by his determination. He let rain come pouring down, and the fire was extinguished. At that time, the parrot was myself. The birds and animals in the forest are now the people in the big towns. Then I extinguished the fire for them and let them gain happiness. Now, also, I extinguish the fire so that they may gain happiness." Furthermore, asked for what reason the villagers obtained the path where the Truths are seen, the Buddha said, "In the time of asyapa Buddha 42

Parable 14

these people observed the five precepts. For that reason they have now seen the Truths and obtained the path of he srotapanna." Parable 14: In Benares There Was an Elder's Son

Who, Together with a Celestial Spirit,

Moved the King to Pious Conduct

Thus have I heard. Once the Buddha was in Sravasti. He said to the bhiksus, "If omeone wants King Brahma to stay in his house, Brahma will stay in his house if e takes pious care of is parents. If e wants to make Indra stay in his house, Indra will stay in his house if e takes pious care of is parents. If e wants all celestial spirits to stay in his house, he just has to support his parents, and you must know that all celestial spirits are already in his house. Only if he supports his parents will his upadhyaya stay in his house. If he wants his acarya to stay in his house, his acarya will stay in his house if he only supports his parents. If he wants to support the nobles and the Buddha, the nobles and the Buddha will stay in his house if he supports his parents. The bhiksus asked, "O Tathagata, World-honored One, respect for one' parents is marvelous." The Buddha said, "Not only is respect for one' parents marvelous now. In the past, also, it has been wonderful to respect one' parents."

The bhiksus said, "How was this being respectful in the past?" The Buddha said, "Long ago, in Benares, there was a poor man who had only one son. But this one son had many children. His family was poor. Then there was famine in the world. He buried his parents alive under the ground and nourished his living children. A neighbor asked, ' here are your parents?' He answered, 'My parents were old. They ere sure to die soon. So I buried them, and with my parents'share of the food, I want to feed my children so that they can grow up.'A second family heard this, and they said that this was reasonable. Thus it spread, and all over Benares it became the rule.

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"Now there was an elder who also had a son. When this son heard this, he considered it to be wrong, and he thought, 'By what means can I abolish this wrong rule?' Consequently he informed his father, 'Father, you must now go far away to study, so that you may know the scriptural commentaries.' So his father went. When he had obtained some learning, he returned home, but he had grown older still. His son dug a pit for him, making it a nice place to stay. He placed his father there and gave him fine food and drink He thought, 'Who will help me abolish this wrong rule?' "A celestial spirit appeared to him and said, 'I shall be your partner ow. The celestial spirit rote a statement asking he king four things, 'If ou can solve the questions in this statement, I shall protect you. However, if you do not solve them, after seven days I shall make your head, O king, split into seven parts!' The four questions were these: What is the greatest wealth? What is the greatest happiness? What is the most excellent among flavors? What is the best thing in life? The document was put on the king' gate. When the king obtained it, he made inquiries in the land as to who might answer these questions. If omeone answered them, his every wish, whatever he wanted, would be fulfilled. "The elder' son received this document and he explained its meaning, saying, 'Faith is the greatest wealth. The Right Doctrine is the greatest happiness. Truthfulness is the best flavor. Wisdom is the best thing in life.'Having explained the meaning, he put it back on the king' gate. When the celestial spirit saw it, he felt great oy. The king felt great oy, too.

The king asked the elder' son, 'Who instructed you with these words?' He replied, 'My father instructed me.' The king said, 'Where is your father?' The elder' son said:

Please, O king, take away my fear! Because my father is very old, I have kept him underground, offending against the rule of he land. Please listen to my words, O great king! Our indebtedness to our parents is as important as heaven and earth. They nursed us for ten months, cleaned away our feces, and removed our urine. They suckled and nourished us and taught us the ways of umans. Our accomplishments 44

Parable 15

all come from our parents. That we can see the sun and moon, and [achieve] life' accomplishments, is the work of our parents. If e carried our fathers on our left shoulders and our mothers on our right shoulders for a hundred years, giving them all manner of urther support, we still could not repay our debts to our parents.

Then the king asked, 'What do you want?'He replied, 'I do not want anything else, but I do wish that you, O great king, would abolish this evil rule.'The king agreed with his words and proclaimed in the land that if anyone lacked piety toward his parents, he would receive heavy punishment.

"If you want to know who that elder' son was, it is I now. At that time I removed the evil rule from that country, instituting the rule of ious obedience. That is why I have become a Buddha. That is why I still praise the rule of pious obedience today." Parable 15: The White Fragrant Elephant of the King of Kasi Nourishes His Blind Parents and

Conciliates Two Countries

Long ago, the Buddha was in Sravasti. He informed the bhiksus, "There are eight kinds of eople to whom one definitely should give freely! Do not doubt this any longer! They are one' father, one' mother, the Buddha, his disciples, people who come from afar, people who go on a long journey, the sick, and those who attend the sick." The bhiksus said to the Buddha, "O Tathagata, Worldhonored One, wonderful! Extraordinary is your constant praise for respect toward one' parents!"The Buddha said, "Not only now, but since olden times, have I always honored and respected them." he bhiksus asked, "How did you praise respect?"

The Buddha said, "Long ago there were two kings. One was the king of Kasi and the other was the king of Videha. The king of Videha had a big fragrant elephant. With the power of he fragrant elephant he destroyed the army of the king of Kasi. The king of Kasi thought, 'Now, how shall I catch a fragrant elephant and 45

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destroy he army of he king of ideha?'Then someone said, 'I have seen that there is a white fragrant elephant in the mountains.' When the king heard this, he immediately sent out an appeal: T shall generously reward the person who can catch this fragrant elephant.'

Someone responded to the appeal. He formed a large army and went out to catch the elephant. The elephant thought, 'Though I may go far away, and though my parents are blind and old, it would be better to comply and go to the king.' Then the troops led the fragrant elephant to the king. The king was very happy. He had a fine dwelling built for [the elephant]. He spread out a mat and a rug of fine felt under him, and he had a host of killed ladies play the harp and the lute to amuse him. He gave the elephant food and drink, but the latter did not want to take it. Then the one who tended to the elephant came to tell the king, 'The elephant does not want to eat.' The king himself ent to the elephant. "In high antiquity all animals could talk like people. The king asked the elephant, Why do you not eat?'The elephant answered, I have a father and mother who are old and blind. If o one gives them water and grass, my parents will not eat. How then can I eat!' The elephant said to the king, 'If I wanted to go, your army could not hold me back, O king. Although my parents are blind and old, I came here to you, O king. O king, let me return now and support them. When their lives have ended I shall come back by myself.' When the king heard these words he was extremely happy [and he said], 'We are like elephants with human heads, but this elephant is a person with an elephant' head.' Previously the people of asi treated their parents with contempt and without any respect, but because of this elephant the king issued a command throughout the whole country that if anyone did not piously support and respect his parents he would be severely punished. Consequently he let the elephant return to his parents. He supported his parents for the length of heir lives, and when is parents had died he came back to the king.

"Then the king was very happy with the white elephant and adorned him. When he wanted to attack the other country, the 46

Parable 16

elephant said to the king, 'Do not fight them! As a general rule, when there is fighting, there are many wounded.' The king said, 'They have treated us harshly.' The elephant said, 'Please, let me go, so that the enemy will not dare annoy you!' The king said, 'If you go, you may not be able to return.'He answered, 'No one can hold me back or keep me from returning.'Thereupon the elephant went to the other country.

"When the king of Videha heard of the elephant' arrival, he was very happy and went out himself to welcome him. When he saw the elephant, he said to him, 'Stay in my country now!'The elephant said to the king, 'I cannot stay now. Never in my life have I broken my word. I made a prior promise to the other king that I would return to his country. You two kings should cease your enmity and bring peace to your countries. Would this not be oyful?' He then spoke the stanza:

Gaining a victory adds to hatred, and a defeat increases suffering. He who does not fight over winning or losing has the greatest happiness.

When the elephant had spoken this stanza, he returned to Kasi. Ever since, the two countries have been at peace. "He who was the king of asi is now King Prasenajit. The king of ideha is King Ajatasatru. I was that white elephant. Because I piously supported my parents, I have caused many beings to support their parents piously. And I was then able to make two countries agree to be at peace, just as they are today. 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

Once the World-honored One said to the bhiksus, "You must know that in the past, in Benares, there was a time when an evil rule was 47

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456c prevalent. When a father had reached the age of sixty, a rug was spread out for him by the door so that he could keep watch. There were two brothers, and the elder one said to the younger one, 'Spread out a rug for our father, so that he may keep watch by the door.'There was only one rug in the house. The younger brother then cut it in two and gave one half to his father. He said to his father, 'My elder brother gives this to you, father. It is not I who gives it. My elder brother instructs you, father, to keep watch by the door.'

"The elder brother said to the younger one, 'Why didn' you give him the whole rug, but cut it in two and gave him half?' The younger brother replied, 'We just had one rug. If did not cut it in two for him, where could I get another later?' The elder brother asked, 'To whom do you want to give another one?'The younger brother said, 'How could I not keep one for you, brother?'The elder brother said, 'Why for me?' The younger brother said, ' ou will grow old, and your son will also place you by the door.' "When the elder brother heard these words, he was startled and said, 'Will it be the same with me?' The younger brother said, 'Who will take your place?'Then he said to his elder brother, 'One ought to abolish such an evil rule altogether.'So the brothers went together to the prime minister and they repeated this discussion to the state councillor. The state councillor replied, 'Truly so! All of us will grow old, too.'The state councillor informed the king, and the king agreed with these words. He issued a command throughout the land that one should piously support one' parents. He no longer allowed the evil rule to be observed and abolished it."

Parable 17: Brahmadatta's Wife Is Jealous and Hurts Her Son Dharmapala

The Buddha was in Rajagrha, and he said to Devadatta, "I have always felt profound kindness for you, and I am without evil toward you in body, speech, and mind. Now let us be forgiving!" 48

Parable 18

Devadatta cursed and went away. The bhiksus said, "Why is it, Tathagata, that you are so kind, but Devadatta still scolds you?" The Buddha said, "Not only now! In the past, in Benares, there was a king called Brahmadatta. His wife' name was Durmati. They had a son, Dharmapala. He was intelligent and kind and studied with his teacher. Then King Brahmadatta led his ladies into the park, and he was entertained and happy. He sent the wine that was left over to his wife in order that she might drink it. His wife became angry and said, 'I would rather stab Dharmapala in the throat and drink his blood than drink this wine.'When the king heard these words, he said in anger, 'Call Dharmapala back from his studies!'When Dharmapala had come, the king wanted to cut his throat. The son said to his father, 'I have committed no crime. 0 king, you only have one son. Why would you kill me?'The king said, 'I do not kill you. It is your mother' intention! You can tell your mother. Forgiveness will make her happy, and I shall never kill you.'The son was then forgiving toward his mother and said, 'I am your only son, and I have done nothing wrong. Why would you kill me?'When his mother did not accept her son' forgiveness, the king stabbed his son' throat and gave her the blood to drink." The Buddha said, "Kokalika was that father, the king. Devadatta was that mother. I was that son. I had absolutely no evil thoughts then, but my forgiveness was not accepted. It is the same now. My forgiveness is not accepted. Even though I was killed then, 1 felt no resentment whatsoever. Still less would I be angry now and harbor evil thoughts!"

Parable 18: The Bhiksu Darva Is Slandered

Once there was a bhiksu called Darva. He had the strength of someone with great power. Having gone forth with diligence, he had obtained arhatship and was endowed with majesty. He always managed the monks'affairs. His five fingers sent out light, so he spread out the monks'various mats. Because of this, the Buddha called him the best caretaker.

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The bhiksu Maitrakanyaka had little merit himself. At the next meeting of he congregation, the food was coarse, so he turned back and said in anger, "If this Darva takes care of the monks' affairs, never in my life shall I get good food. I must find some means to do something about this." He had a sister who was a bhiksunl. He went to salute her and told her to slander Darva three times. Darva grew weary and ascended into the sky, undergoing the eighteen transformations. He entered the samadhi with the glow of ire. When the blaze of ire was extinguished in the sky, nothing remained of him. If slander in regard to desire can make even a noble one extinguish his appearance, how much more so for a common man! Therefore a wise one should be cautious about slander and never speak lightly.

Then the bhiksus asked the Buddha, "Why was the bhiksu Darva slandered? And why did he obtain this great power? Furthermore, why did he obtain arhatship?" The Buddha said, "In former times, when man lived twenty thousand years, there was a Buddha called Kasyapa. At the time, during Kasyapa Buddha' existence, there was a young bhiksu whose countenance was fine and whose appearance was beautiful. This young bhiksu went to beg for alms. Before he returned, there was a girl who had been moved by his beauty. She looked at this bhiksu and could not take her eyes from him. The bhiksu Darva was then superintendent of provisions. He happened to see this girl following the bhiksu, her eyes constantly upon him, so he spoke out in defamation, 'For certain, this woman had intercourse with that bhiksu.' For that reason he fell into the three unwholesome destinations. The suffering he experienced was immeasurable. Even now his misfortune is not over. He is still slandered. Because in the past, at the time of Kasyapa Buddha, he went forth to study the path, he has now obtained arhatship. Because in the past, when he managed the monks' affairs, he pulled free a donkey that was carrying rice flour and had sunk deep into the mud, he got the strength of someone with great power."

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Parable 19

Parable 19: Revata Is Slandered

457b Once upon a time in Kasmlr, there was an arhat [named] Revata. He sat in meditation n the mountains. Someone lost an ox and was following its tracks. The track led him to Revata, who happened to be making an herbal decoction to dye his garment. The garment changed by itself into the skin of an ox and the dye changed into its blood. The decocted herbs changed into the flesh of an ox, and the bowl in his hands changed into the head of an ox. When the herdsman saw this, he seized Revata, tied him up, and led him to the king, who put him into prison. For twelve years he remained in jail, feeding the horses and cleaning up their manure. Among the disciples of Revata, five hundred had obtained arhatship. Looking for their master, they did not know his whereabouts. When his karmic condition was about to end, there was one disciple who saw that his master was in prison in Kasimr. So he came to tell the king, "My master, Revata, is in your prison, O king. May our meeting set this matter straight!" So the king sent someone to the prison to investigate.

When the king' man arrived at the prison, he saw only someone whose stem appearance was downcast. His beard and his hair were very long; and he fed the horses and cleaned their manure as would a ailed inmate. He returned and said to the king, "There is no religious person, no sramana (ascetic) at all in prison. There is only a prisoner."

The bhiksu, the disciple, again said to the king, "I wish that you would simply give instructions that all bhiksus are allowed to leave prison." hen the king issued the command that all religious persons could leave prison. In his prison the beard and the hair of the Venerable Revata fell off y themselves and a kasaya covered his body. He jumped into the air and experienced the eighteen transformations. When the king saw this, he sighed at this marvel. Bowing down in deepest respect, he said to the venerable one, "Please accept my repentance." Revata immediately came down and received the king' repentance.

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The king then asked, "For what karmic condition were you in prison and experiencing suffering through the years?" The venerable one replied, "Formerly I also lost my ox. I followed its tracks and arrived at a mountain. I saw a pratyekabuddha sitting in meditation in a lonely spot, and I immediately accused him falsely for one day and a night. For that reason I fell into the three unwholesome destinations. My suffering was immeasurable, but I still had misfortune left. It was not over. Even after I obtained arhatship, I was still slandered."

Parable 20: Radhika, the Ugly Daughter of King Prasenajit

457c Once King Prasenajit had a daughter called Radhika. She had the eighteen deformities and looked like no other human. All who saw her were appalled. King Prasenajit then ordered that all those among the elders' sons of good family in the land who were impoverished and alone be brought to him.

At that time, near the marketplace, there was an elder' son who was all alone. He provided for his livelihood by begging. When those who went out to summon the sons saw him, they took him to the king. The king led this man into his park in the back and made a proposal, saying, "I have one daughter. Her appearance is ugly. It will not do to show her in public. I want to give her in marriage to you now, sir. Can you agree to it?" Then the elder' son said to the king, "Whatever the king has decided, even if t concerned a dog, I still would not refuse. How much less could I fail to agree to marry your daughter, O king." Consequently the king gave her in marriage to him and built him a palace. He told the elder' son, "This woman looks awful. Do not show her to anyone! When you go out, lock the gate, and when you are in, keep the door shut! Consider this a constant rule!"

There were many elders' sons who, as common friends, organized banquets and distractions. Whenever they met, the wives of the elders'sons all joined the party. However, this royal daughter 52

Parable 20

alone did not come. Thereupon they all made an agreement that when they met again later, they had to bring their wives. If ne did not come, a heavy fine would be levied.

Subsequently they organized another meeting, but the poor elder' son still did not bring his wife, just as before. Then they all charged him a heavy fine. The elder' son politely accepted being fined. They made a new agreement to meet again the next day and if he did not bring his wife, he would have to pay another heavy fine. Thus he was fined three times, and he still did not bring her to the meetings. When the poor elder' son later arrived home, he said to his wife, "I have often been condemned to pay a fine because of ou." When his wife asked why, her husband said, "We all have an agreement that, on a day when we meet to drink, we must all bring our wives to the meeting. Because I was told by the king not to take you and show you to the people outside, I have been fined frequently."

When is wife heard these words she was utterly mortified and deeply afflicted. Night and day she called upon the Buddha. Later on, another banquet was organized and the husband again went alone. The wife doubled her good faith at ome and she pronounced the wish, "When the Tathagata appears in the world, many are benefitted, but I am blamed. I alone do not benefit." The Buddha was moved by her determination, and he leaped out of he ground. First she saw the Buddha' hair. She was full of everence and joy, and her own hair changed into beautiful hair. Then she saw the Buddha' forehead, and she saw his eyebrows, his eyes, ears, nose, body, and mouth. As she saw them, her oy became more and more profound, and her body changed. Her ugliness vanished completely and she looked like a goddess.

The elders'sons talked things over in secret, saying, "As for the reason why the king' daughter does not come to our meetings, it is certainly because her beauty is greater than average, or else because she is so terribly ugly, that she does not come. We shall now make her husband drunk so that he loses consciousness. We shall take away his keys, open the gate, and have a look." Then they drank and made him drunk; they took his keys, and they went in 53

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each other' company. When they opened the gate and had a look, they saw that this king' daughter was beautiful beyond compare. Then they left, closing the gate, and went back to the place from which they had come. As the husband still had not regained consciousness, they returned his keys, attaching them to his waist. When the husband came to he returned home. When he opened the gate, he saw his wife' extraordinary beauty. He was surprised and asked her, 'What deity are you, staying in my home?" His wife said, "I am your wife, Radhika." The husband was surprised and asked her the reason for this unexpected event. The wife then replied, "When I heard that you were often condemned and fined because of me, I felt mortified. In my affliction I called upon the Buddha. Then I saw the Tathagata leap out of the ground. Seeing him, I felt joy, and my body became beautiful." The poor elder' son was extremely happy. He then went to the king and told him, "The body of your daughter, O king, has of itself become beautiful. She wants to see you now, O king."

When the king heard this, he was happy and so he invited her. Although he was happy upon seeing her, he felt very perplexed. He had it in mind to go to the Buddha, and he said to the Buddha, "O World-honored One, why was this daughter born in my palace with an ugly body, startling anyone who saw her? Furthermore, why has she now suddenly become beautiful?" he Buddha said to the king, Once in the past there was a pratyekabuddha. Every day he begged his food. He arrived in front of the gate of an elder. The elder' daughter then took some food to give it to the pratyekabuddha; but seeing that the pratyekabuddha's body was ugly, she said, 'This one is awful! His body looks as if t had the skin of a fish. His hair is like a horse' tail.'

"That elder's daughter is your daughter now. Because she gave food, she was born in your palace. Because she defamed a pratyekabuddha, her body was ugly. Because she was mortified and afflicted, she could meet me; and because she became happy, her body became beautiful." When the congregation heard the Buddha's explanation, they received it with joy and respectfully made obeisance.

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Parable 21

Parable 21: King Prasenajit's Daughter Suprabha 458b Once King Prasenajit had a daughter called Suprabha who was intelligent and fair. Her parents felt kindly toward her and the whole palace loved her reverently. The father said to his daughter, "It is because of e that he whole palace loves you everently." he daughter answered her father, "I have the karmic power. It is not because of you, my father and king." Though he asked her three times in this way, her answer remained the same. Then the king became angry. "I shall now put it to the test whether you have your own karmic power or not." He ordered his attendants to look for a very poor and lowly beggar in the town. So they carried out the king' instructions and set out on their search. They found a poor man and took him to the king. The king then gave his daughter Suprabha to the poor man, saying to his daughter, "From now on you may know by factual verification whether it is your own karmic power rather than my power." His daughter still replied, "I have the karmic power." So she left together with the poor man.

She asked her husband, "You must have had parents?" The poor man answered, "My father used to be the highest elder in Sravastl. I lived at home with my parents, but it all came to an end when they died. I do not have anyone to depend on, and so I am destitute." Suprabha asked him, "Would you know now where your old home was?" He replied, "I know where it was, but the buildings are destroyed. So there is only an empty space." Suprabha then went with her husband to where the old dwelling had been. They looked everywhere. As they came to a particular place, the ground split open by itself and a treasure hidden in the ground appeared, just like that. With these valuables, they hired people to build a dwelling. In less than a month the palace and the houses had all been completed. They were filled with palace attendants and singing girls, with countless female and male servants. The king suddenly remembered, "I wonder how my daughter Suprabha is." Someone answered, "Her palace and her wealth are no less than yours, O king." The king said, "The Buddha' words 55

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are true. When one performs good or evil, one will experience its reward." That same day the king' daughter sent her husband with an invitation to the king. The king accepted the invitation; and he saw that in her house carpets and rugs adorned the dwellings, excelling those in his own palace. When the king saw this, he sighed at this marvel. The daughter knew that her words were true, and she said, "For the good I have performed, I experienced this recompense."

The king went to ask the Buddha, "What meritorious action did this daughter perform in a previous existence, that she has obtained birth in a royal family and that her body is bright?" The Buddha replied to the king, "Ninety-one kalpas ago there was a Buddha called Vipasyin. At that time there was a king called Bandhumat. The king had a first wife. After Vipasyin Buddha had entered nirvana, King Bandhumat erected a pagoda of the seven precious things for the Buddha' relics. The king's first wife placed the plume adornment of her celestial crown on the head of Vipasyin Buddha' image, and she attached the wish-granting gem in her celestial crown to his crest. Its brightness illuminated the world. So she pronounced the wish, 'May my future body be bright, the color of pure purple gold, honorable and aristocratic, and may I not fall into the three unwholesome destinations or the eight difficult conditions!'

"That first wife of the king at that time is now Suprabha. At the time of Kasyapa Buddha, she worshipped Kasyapa Tathagata and his four great disciples with savory food; but her husband stopped her. His wife earnestly requested him, 'Do not stop me! I ask you to let me supply them well.' The husband then gave his wife permission, and she completed her worship. The husband at that time is her present husband; that wife is his present wife. Because the husband then stopped his wife, he remained poor. Because he then gave her permission, he obtained great wealth, essentially because of his wife. When he was without his wife, he was later poor again. Good or evil actions follow you, always, without fail!" When the king heard the Buddha' explanation, he gained deep understanding about one' actions. Without any 56

Parable 22

self-conceit, he achieved a profound, pious insight and went awaypleased. Parable 22: Once Two Brothers, Sons of a King, Were Expelled from Their Country

Once there were two brothers, sons of a king, who were expelled from their country. When they arrived at a deserted area, their provisions were completely used up. The younger brother killed his wife and shared her lesh with is brother and his wife, so that they might eat. When the elder brother obtained this flesh, he hid it and did not eat it. He took a slice of he flesh of is own leg and he and his wife ate that. When the flesh of he younger brother' wife was all used up, he wanted to obtain some by killing his elder brother' wife. His elder brother said, "Do not kill her! I shall give you back the flesh that I hid away. Eat that!'When they had passed beyond the deserted area, they reached the dwelling of a divine seer. Gathering fruits, they nourished themselves. Afterward the younger brother died of llness, and only the elder brother was left behind all by himself. Then the prince saw a criminal whose hands and feet had been cut off s in punishment. He felt compassionate and gathered fruits to provide for the crippled man' livelihood.

In his conduct as a man, the prince scarcely knew lust. Once when he had gone to gather fruits and his wife had stayed behind, she had intercourse with the criminal. She herself had private feelings and disliked her husband intensely. One day she followed her husband to gather fruits. Upon reaching the bank of river she said to her husband, "Take the fruit at the top of the tree!" The husband said to his wife, "Underneath there is a deep river. I might fall into it." The wife said, "Tie a rope around your waist! I shall pull the rope while you go a little closer to the bank!''The wife gave her husband a push and he fell into the river. Because of the wholesome power of his compassion, he drifted away with the water and did not drown.

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Downstream there was a country whose king had passed away. The diviners of hat country were investigating who should become king in the land. In the distance they saw a yellow cloud cover on the river. After the diviners had interpreted this to mean that under the yellow cloud cover there had to be a divine being, they sent someone on the water to go and welcome him; and they installed him as their king.

Carrying the crippled man and wandering from place to place to beg, the king' former wife arrived in the king' adoptive country. The people in the land declared that here was a fine woman who carried her crippled husband, respectfully displaying pious obedience. So they made this known to the king. When the king heard about it, he sent someone to invite her to come to his palace. The king asked the woman, "Is this crippled man really our usband?" She answered, "Truly!''Then the king said, "Do you know me?" She answered, "I do not know you." The king said, "Do you know a certain ...?" She looked closely at the king, and only then did she become ashamed. So the king felt compassion, and he had someone provide for their livelihood.

The Buddha said, "If you want to know, that king is [now] myself. Cinca was that wife, the daughter of a Brahman. She slandered me, strapping a wooden bowl around her waist, [pretending to be pregnant by me].The one who at that time had his hands and feet cut off as Devadatta."

Parable 23: The Wife of Sudatta the Elder Nourishes the Buddha, and the Couple Are

Recompensed

Once, when the Buddha was in the world, Sudatta the elder ended up in poverty. All his riches were used up. He was engaged as a servant and received three pecks of ice. He and his wife steamed it and prepared a meal. Then when hey ad steamed it, Aniruddha happened to come by to beg for food. Sudatta' wife took his bowl, filled it up with rice, and gave it to him. Afterwards, Subhuti, 58

Parable 24

Mahakasyapa, Mahamaudgalyayana, and Sariputra, one after the other, came by to beg. The wife took the bowl of each, filled it with rice, and gave it to them. Finally, the World-honored One himself came to beg for food. She gave him a full bowl, too. Thereupon Sudatta, who had been away, returned and asked his wife for food. The wife answered her husband, "Supposing that the reverend Aniruddha came, would you eat the food yourself or give it to the reverend?" He replied, "I would rather abstain from eating and give food to the reverend." And if asyapa, Mahamaudgalyayana, Subhuti, Sariputra, and even the Buddha came, what would you do?" He answered, "I would rather abstain from eating and give it all to them." he wife said to her husband, "Since this morning, all these noble ones came to ask for food. All the food we had I gave to them." The husband said to his wife, "Our misfortune has come to an end, and our good fortune will grow." Then he opened up his storehouse; and it was completely filled with grain, silk, food, and drink. When they used it up, it filled up again. Parable 24: Sarana Bhiksu Is Beaten by King

C ndapradyota

Long ago the son of ing Udayana, called Sarana, found delight in the Buddha' Doctrine. He went forth to study the path, and he practiced the asceticism of the dhutagunas. He was sitting in meditation with settled mindfulness underneath a tree in a mountain grove when King Candapradyota passed by with his ladies on a pleasure trip. Reaching this grove, the king halted his carriage to rest and immediately fell asleep. Because the king was asleep, the ladies amused themselves. They saw that there was a bhiksu sitting in meditation underneath a tree, his mind settled. They went over to him, paid their respects, and made inquiries. Then the bhiksu expounded the Doctrine to them.

When the king later woke up, he looked for his ladies and saw that in the distance there was a bhiksu underneath a tree. His appearance was handsome, and he was in the flower of is youth. 59

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459b The ladies were in front of im, listening to the Doctrine. The king went to him and asked, "Have you obtained arhatship?" e replied, "I have not." "Are you an anagaminT He answered, "I am not." "Did you obtain srotapatti?" He answered, "I did not." "Do you contemplate impurity?" He answered, "I do not." Then the king became very angry, and he said, "You have absolutely nothing at all. Why do you sit here with my ladies, since you are a common man in the cycle of irth and death?" e grabbed him and gave him a beating, hurting him all over his body. When the ladies said, "This bhiksu has done nothing wrong," the king became angrier still and gave him another beating. They all cried with distress, and the king became twice as angry.

At that moment the bhiksu thought to himself, "Because the Buddhas of the past were forbearing they obtained the unsurpassed path. Furthermore, in the past Ksantivadin had his ears, nose, hands, and feet cut off by someone; but he was still forbearing. Should I not be all the more forbearing today, being of sound body?" Reflecting thus, he endured in silence.

After he had received the beating, he hurt all over his body. It got worse and worse, and he could no longer stand the pain. Again he thought, "If I were among the laity, as the son of he king of he land, I would succeed to the royal throne. The strength of y troops would not be inferior to that of ny other king. Today, as I am alone, having gone forth, I am oppressed." He felt deep distress, and he wanted to discontinue the path and return to his family. So he took his leave of his upadhyaya, Katyayana, wishing to return to the laity. His upadhyaya replied, "You have just received a thorough and painful beating. Wait until tomorrow! Stay a while to rest. Then you may go." Then, when Sarana had received his instruction, he stayed for the night.

Late at night the Venerable Katyayana showed him a dream in which Sarana saw himself iscontinuing the path and returning to his family. After the death of the king, his father, he succeeded to the royal throne. He assembled his four troops and attacked King Candapradyota. When he had reached the other country, he drew [the armies] up in array, and they fought a battle. He was 60

459c Parable 24

defeated, and his army was destroyed. He himself was taken prisoner. Then, when King Candapradyota had seized Sarana, he sent someone with a sword in order to do away with him. Sarana was utterly terrified then, and the thought occurred to him that he wished o meet is upadhyaya. Although someone was about to kill him, he did not feel any malice.

At that time the upadhyaya was aware of hat Sarana had in mind. Holding his staff and his alms bowl, he was about to go on his begging round. Appearing in front of Sarana he said, "My son, I have constantly expounded the Doctrine to you in various ways. If ou seek ictory n a quarrel, ou can never gain it. If ou have no need for my teaching, you know what may happen!" He answered his upadhyaya, "If ou save your disciple' life now, I shall not dare do it again." Then Katyayana said to the king' men on behalf of Sarana, "I wish you would desist for a while. Allow me to inform the king and save his life!" Having said this, he went to where the king was but the king' men did not want to delay any further, and they planned to do away with him.When they were about to let the sword drop, he was terrified and could not utter a sound. Then, he woke up. When he awoke, he told his upadhyaya everything he had seen in his dream. His upadhyaya replied:

In life (i.e., samsaric existence) there is absolutely no victory in strife. Why? As a rule in warfare, one considers the destruction of the enemy to be a victory. Although on the path of destruction, one may, with foolish emotions, today take delight in one' mind, in the future world one will fall into the three unwholesome destinations, experiencing immeasurable suffering. If ne loses and is ruined by someone else, one loses one' life, and misfortune comes to the common people. One increases other serious offenses, so that one falls into hell. Enemies do not stop their mutual killing, and they revolve endlessly in the five destinations. Consider this over and over again!

If one examines one' pain, what is it that mends the sores of he body? If ou want to leave the fear of irth and death 61

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now or the agony of a beating, you should contemplate your own body in order to stop hating. Why? The body is the wellspring of all suffering. It is encroached upon by hunger, thirst, cold, warmth, birth, old age, sickness and death, mosquitos, gadflies, poison, and animals. Such enemies are numerous and immeasurable. You cannot wipe them out. Why do you want to wipe out only King Candapradyota? If you want to destroy your enemy, you must destroy affliction. The enemy, affliction, hurts countless bodies. An enemy in the world may be serious, but he hurts only one body; the enemy, affliction, hurts a multitude of good qualities. An enemy in the world may be fierce, but he hurts only an impure and filthy body. If ne looks at it from this viewpoint, affliction is the basis of the rise of enmity. If you do not attack the enemy affliction now, how will you attack King C ndapradyota?

Thus he explained the Doctrine in various ways. When Sarana heard these words, his thoughts became clear and his mind understood. He became a srotapanna and he felt profound oy in the Great Law. He doubled his vigorous pursuit; and having practiced the path for a short while, he became an arhat. Parable 25: A Palace Attendant Redeems Bulls That Were to Be Gelded and Regains His

Manhood

Long ago in Gandhara there was a butcher who wanted to geld all of his five hundred young bulls. A palace attendant [who was a eunuch] then redeemed the bulls with his own money and turned the herd loose. Because of these circumstances, he regained his manhood. He returned to the king' house and sent someone to make it known that a certain person was outside. The king said, "He is my domestic. Let him come in as he wishes. He never used to announce himself efore. Why does he do so now?" 62

Parable 26

460a When the king asked this, the attendant replied to the king, "When, some time ago, I saw a butcher who was about to geld his five hundred young bulls, I redeemed them and set them free. That is why my body became complete. So I dare not enter." Upon hearing this, the king was pleased. He had a deep belief in and respect for the Buddha' Doctrine. If he was thus affected by a splendid recompense, his later recompense will surely be immeasurable!

Parable 26: Two Palace Attendants Have an

Argument

Long ago, when King Prasenajit was lying down to sleep, he overheard two palace attendants having an argument. One said, "My livelihood depends on the king." The other answered, "I depend on no one. I live by the power of y deeds." hen the king heard this, he approved of he one whose livelihood depended on the king, and he wanted to reward him. So he sent a servant to say to his wife, "I shall send someone now. Give plenty of money, clothes, and jewelry to the one who will come!"

Thereupon he sent the one whose livelihood depended on the king to give his wife the rest of he wine he had been drinking. As that attendant went out of the door with the wine, his nose started to bleed and he could not go on. He happened to meet again the one who lived by the power of is deeds, and he had him go and take the wine to the wife. When the wife saw him, she recalled the king' words and bestowed money, clothes, and ewelry upon him.

Upon his return to the king, the king saw him and was greatly surprised. So he called the one whose livelihood depended on the king and asked him, "I sent you. Why did you not go?" He answered, "When I went out of he door, my nose suddenly started to bleed. I could not bear it, so I had the other one take the rest of your wine, O king, and give it to your wife." 63

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Then the king sighed and said, "Now I know that the Buddha' words are the truth: one performs his own deeds and must experience their recompense. One cannot take it away. Looking at it from this vantage point, a wholesome or an evil recompense is brought about by one' deeds. Neither a god nor a king can bestow it." 64

Chapter III Parable 27: Parable 28: Parable 29: Parable 30: Parable 31: Parable 32: Parable 33: Parable 34: Parable 35: Parable 36: Parable 37: Parable 38: Parable 39: Two Brothers Both Go Forth Kokalika Slanders Sariputra The Stanzas of the Dragon Kings Devadatta Wants to Harm the Buddha The Jlvamjivaka Bird The White Swan King The Big Tortoise Two Scheming State Councillors The Wild Cock King The Krkara Bird The Aged Seer The Two Traders Eight Gods, One after the Other, Ask about the Doctrine 65

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Parable 27: Two Brothers Both Go Forth

460b 460c Once upon a time there were two brothers who found their happiness in the Buddha' Doctrine. They went forth and applied themselves to the path. The elder brother was diligent, and he developed many good qualities. He practiced aranyaka conduct and shortly afterward obtained arhatship. The younger brother was intelligent. His learning was extensive, and he recited the scriptural texts of the Tripitaka. Later he was invited by the state councillor to be his tutor and received a great deal of money. The councillor commissioned him to construct monks' quarters and a temple with a pagoda. The master of he Tripitaka Doctrine accepted the riches, and he had people measure out the area to build a temple with a pagoda. The pagoda was dignified, and the buildings were magnificent. Their construction was a piece of wondrous craftsmanship. When the state councillor saw the temple, his respect increased twofold. He granted the bhiksu honors.

Encouraged by his, and finding imself etter off, the Tripitaka bhiksu saw that the councillor was kindly disposed. So he thought, "The monastery may be completed, but it is still necessary that monks dwell in the monastery. I shall speak to the state councillor, so that he may invite my elder brother." Having had this thought, he addressed the state councillor, "I have a brother who lives elsewhere. He gave up his home to enter the path. Diligent and zealous, he has practiced aranyaka conduct. O danapati, you might now invite him to stay in the monastery." The state councillor answered, "That which is decided by my teacher, a regular bhiksu, I dare not oppose. This is still more so for my teacher' elder brother, an aranyaka. "

He immediately sent someone with an urgent invitation. Upon the elder brother' arrival, the state councillor saw his diligent behavior, and he increased his homage twofold. Later the state councillor gave the aranyaka bhiksu a fine piece of cloth of inestimable value, but the aranyaka bhiksu was not willing to accept it. Only when insistently urged to accept it did he do so, formulating

Parable 27

the following consideration, "My younger brother manages things. When he needs anything valuable, I shall give it to him." Afterwards the state councillor gave a piece of coarse cloth to the Tripitaka master (younger brother). Upon receiving it, he became very angry. And later the state councillor again gave the elder brother, the aranyaka, a priceless piece of fine cloth. When the elder brother received it, he passed it on to his younger brother. When the younger brother saw it, he became twice as jealous. So he took this piece of loth, went to the beloved daughter of he state councillor, and said to her, "Your father, the state councillor, treated me generously before. Now, ever since my elder brother came, perhaps he has in some way deceived your father, who is now no longer generous toward me. I give this cloth to you. Take it before the state councillor and stitch it to make a garment. If he asks questions, answer, 'The aranyaka whom you, O father, hold in esteem, has taken this and given it to me.' The state councillor is bound to become angry, but do not talk with him." The daughter said to the Tripitaka master, "My father is now generous and reverential toward that bhiksu, holding him as dear as his own eyes or a bright pearl. Why should I suddenly slander him?" The Tripitaka master then said, "If ou do not do so, I shall break with you forever!" The daughter replied, "Why be so precipitate? There must be a better way!" As the situation could not be resolved, she accepted that cloth and cut it in front of er father, making it into a garment. Then when the state councillor saw the cloth, he recognized it and thought to himself, "That so-called bhiksu (the elder brother) is a very evil man. Obtaining my piece of cloth, he did not keep it for himself, but he deceives a woman, my child, with it."

After that, whenever the aranyaka came, e no longer ent out to welcome him any more and his countenance changed. Then, when the elder brother saw how the state councillor behaved, he thought to himself, "Someone must have slandered me so that he is acting like this." Then he ascended into the sky and made the eighteen transformations. When the state councillor saw this, he felt profound respect and obedience. With his wife, he fell at the 67

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bhiksu' feet and confessed. His respect and affection were twice as great as before. He then expelled the Tripitaka master and his own daughter. He had them both leave the country. The Buddha said, "At that time I was the Tripitaka master. Because I slandered someone, I experienced great suffering during countless kalpas. Even now I am slandered by Sundari. The girl is expelled now because she slandered a noble one, and she is needy, begging for a living. Therefore you people should always think carefully! Do not slander lightly, because you will thus bring punishment on yourself!"

Parable 28: Kokalika Slanders Sariputra

46ia Long ago, the Venerable Sariputra and the Venerable Maudgalyayana were wandering from town to town. Arriving at a potter' workshop, they encountered a rain storm, so they stayed there for the night. It happened that a cowherd girl had arrived at the pottery first. She was staying deep in the back; and because disciples are no different from common men when they have not entered concentration, they did not notice her. When the cowherd girl saw that the looks of Sariputra and Maudgalyayana were fine, she was deluded inside and she lost impurity. The Venerable Sariputra and Maudgalyayana left the pottery. Kokalika was well versed in judging facial expressions. Upon examining someone' countenance, he knew whether or not that person had given way to desire. He saw the cowherd girl leave after them, and the countenance of the girl suggested that she had fulfilled her desire. He did not know that the girl had deluded herself and lost impurity. So he slandered the Venerable Sariputra and the Venerable Maudgalyayana, accusing them of debauching the cowherd girl. He widely proclaimed this to the bhiksus. Then the bhiksus remonstrated three times, "Do not slander the Venerable Sariputra and the Venerable Maudgalyayana!" Kokalika then become angry, and his anger grew and grew.

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46ib Parable 28

There was an elder called Baka. The Venerable Sariputra and the Venerable Maudgalyayana had explained to him the essentials of the Doctrine, and he had become an anagamin. When his life had ended, he was born in the Brahma Heaven, so they called him Baka-brahmana. Then Baka-brahmana directly knew in heaven that Kokalika had slandered the Venerable Sariputra and the Venerable Maudgalyayana, and he descended into Kokalika' house. Kokalika asked, "Who are you?" He answered, "I am Bakabrahmana." "Why did you come?" The brahmana said, "With my heavenly ear I have heard you slander the Venerable Sariputra and the Venerable Maudgalyayana. Do not say that these venerables have done such things!" Thus he remonstrated three times. He remonstrated with him, but Kokalika did not stop. He replied, "You, O Baka-brahmana, say hat you are an anagamin. nagamin means one who does not return. Why did you come to me? If you are like that, the Buddha' words are untrue." he brahmana said, "Not to return means not to return to the realm of desire and to experience birth."

Then Kokalika got nasty boils as big as beans all over his body, from head to toe. He went to where the Buddha was, and he said to the Buddha, "Why did Sariputra and Maudgalyayana debauch the cowherd girl?" The Buddha remonstrated, too, saying, "Do not accuse Sariputra and Maudgalyayana of that!" Hearing these words spoken by the Buddha, he became twice as angry. Then his nasty boils gradually became as big as crab apples. He asked the Buddha a second time. The Buddha again remonstrated, saying, "Do not say this!" is boils gradually became as big as fists. He did not desist from asking a third time, and his boils gradually became as big as gourds. He got a fierce fever and jumped into a cool pool, which caused it to start boiling vigorously. His boils all burst open. His life immediately ended and he fell into the Mahotpala Hell. Then the bhiksus said to the Buddha, "O World-honored One, why did someone gravely slander the Venerable Sariputra and the Venerable Maudgalyayana?" The Buddha said, "In a past kalpa Sariputra and Maudgalyayana were common men. They saw a pratyekabuddha leave a potter' workshop. A cowherd girl also 69

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happened to be there. She left after him, and they immediately slandered him, saying, 'That so-called bhiksu certainly had intercourse with this girl!' Because of his deed, they fell into the three unwholesome destinations and experienced immeasurable suffering. Though they have become noble now, their previous karmic causality had not ended. They were still slandered. Know that srâvakas cannot be great teachers to sentient beings. Why? If Sâriputra and Maudgalyâyana had shown any element of supernatural power for Kokâlika' sake, Kokâlika would surely have escaped ell. Because they did not show it for him, they et Kokâlika fall into hell."

The Buddha explained that event in this manner: "In the case of a bodhisattva it would be just as in the time of Krakucchanda Buddha. There was a sage called Dipamkara. He lived together with five hundred sages in a thatched cave in a mountain forest. A woman accidentally passed there. It happened to be raining, and the wind and cold were extreme. She did not have a place to shelter herself against the rain, so she turned to where the sage Dipamkara was and spent the night there. The next morning she went away. When the sages saw her, they immediately slandered him and said, 'This sage, Dipamkara, certainly committed impure behavior with that woman!'Dipamkara knew then what was on their minds. Apprehensive that their slander would cause them to fall into hell, he ascended seven tala trees high in the sky and made the eighteen transformations. When the sages saw this they said, When ones body can leave the ground to the distance of four fingers length, it is free from lust. How much less would Dipamkara, who, having ascended into the sky, makes these great magic transformations, have sensuous delight! How could we slander a pure person!'Then the five hundred sages threw themselves to the ground. They bent down and repented. For this reason they escaped heavy punishment. Know that a bodhisattva has great expedient means. He is truly a good teacher to sentient beings." The Buddha said, "The sage Dipamkara is now Maitreya. The five hundred sages are now the elders, the five hundred bhiksus." 70

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Parable 29: The Stanzas of the Dragon Kings

When the Buddha was in Rajagrha, Devadatta went to where the Buddha was and scolded him with foul words. When nanda heard this, he became extremely angry. He drove Devadatta away, ordering him to leave. He said to him, "If ou come again, I will see to it that you suffer greatly! ^Wien the bhiksus had seen this, they said to the Buddha, "Strange, O World-honored One! You, O Tathagata, always have compassionate thoughts for Devadatta; but Devadatta always harbors evil thoughts toward you, O Tathagata. Ananda became angry. He drove him away and made him leave." The Buddha said, "Not only now! In the past it was also like this. Long ago in the land of Kasi there were two brothers, dragon kings. One was called Dardara and the other Upadardara. They always let it rain in the right season, so that the vegetation in that land grew abundantly. The five cereals ripened, and the animals drank water. They all became fat. The number of oxen and sheep grew. The king of the land then often had oxen and sheep killed. He went to where the dragons were and sacrificed the animals to the dragons. The dragons appeared and said to the king, Since we do not eat them, what is the use of killing these creatures and sacrificing them to us?'Although they repeated these words, it was to no avail.

"The two brothers then went away together and avoided that place. They arrived at the dwelling of a small dragon called Dundubhi. The dragon Dundubhi was always angry. He scolded them with foul words. Dardara said to him, 'Don' get angry! We shall soon be gone.'Upadardara was extremely angry and said, 'You are just a petty dragon that always eats frogs. If I gave vent to my anger, I would blow you and your relatives away so that you would all be extinguished!'Dardara said to his younger brother, 'Don' be angry! We shall return to our former place. The king of Kasi is longing for us.' The king of Kasi said these words, 'If the two dragons come, I shall bring them sacrifices of curds according to their needs, and I shall not slaughter any beings any more!'When 71

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the dragon kings heard this, they returned to their former place. Thereupon Dardara spoke these stanzas:

1. May you all be in harmony and listen attentively! It is extremely wholesome to purify one' mental dharmas. Listen to the deeds explaining the bodhisattva' former karmic causality and to ancient stanzas about the appearance of he present Buddha!

2. When the god among gods, the Sambuddha, the Tathagata, was in the world, the bhiksus still uttered evil words and derided one another. The One with Great Compassion heard such words.

3. He assembled the Sangha of bhiksus and spoke thus, "O bhiksus, you have left your homes, relying on me. You must not do wrong deeds, but you all speak harsh words. 4. You slander each other, harming yourselves. Do you know that one who seeks bodhi must develop friendly forbearance, a difficult and hard practice? If ou want to rely on the Buddha' Doctrine,

5. You must practice the sixfold respectful behavior. The wise one listens well when applying himself to the Buddha' path! Because he wants to benefit and bring peace to beings, he vexes absolutely no one. 6 . "If e is learned in his practice, he must shun evil. When someone who has gone forth raises strife, it is like ice water coming out of a fire. I was a dragon king in the past.

7. I and my younger brother lived together. If ou want to comply with the rules of going forth, you must do away with strife and behave in agreement with the path. One brother, the elder one, was called Dardara. 8 . "The other as called Upadardara. They oth did not ill any living being and maintained the precepts in purity. 72

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Having mighty qualities, they disliked their dragonlike appearances. Constantly turning toward a wholesome destination, they sought to become men. 9. "When they met a sramana or Brahman, one who practiced the precepts in purity or who was learned, they changed their appearances and honored him, devotedly serving him. On the eighth day, the fourteenth day, and the fifteenth day

10. "They observed the eight precepts and checked their minds. They left their dwelling and went elsewhere. There was a dragon called Dundubhi who saw the mighty qualities of s two dragons.

11. "He knew he was inferior and he became envious. He kept scolding us with harsh words. With swollen jaws and swollen mouth, he breathed heavily. His mind was filled with hatred and his body was inflated. 12. "What he uttered were nasty sounds and slanderous words. He was seized by deception and falsehood. Hearing this infamous scolding by the evil dragon, Upadardara was extremely angry.

13. "He insistently said to his elder brother, Dardara, 'I am slandered by these foul words. He always eats frogs and lives near the water. How dare this insignificant creature scold me!

14. " 'In the water he annoys the water animals, and on land he vexes people. Hearing this foulness, I would like to be patient, but it s hard to bear. I shall now destroy im and his relatives.

15. "'When all are destroyed, let us go back to our place!' When the dragon king with great ower eard his younger brother' words, the fine stanzas that e expounded were praised by the wise. 'If at the place where one stays one night

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16. " 'One is poorly equipped but sleeps peacefully, one must not think evil thoughts there. Thankfulness and gratefulness are praised by the noble. If ne rests under a tree with little shade,

17. " 'One must not destroy its branches and leaves or its flowers and fruits. If ne does some evil to relatives, one will never find happiness. If he kindness of one meal is repaid with evil,

18. " 'One is an ungrateful evildoer. His wholesome fruit does not grow but is extinguished again. If a forest is burned and scorched, it later grows again, as before, 19. " 'But the good of an ungrateful person does not grow. If one cares for an evil person with a hundred offerings, he will never be grateful; he will certainly repay with evil, just as in the case of he sage on whom an elephant cow relied.

20. " 'She had a son and died. The sage kept the son alive; but when grown he became deranged and illed the sage, trampling his wooden dwelling to pieces. Such is the ingratitude of an evil person.

21. "'His mind is fickle and unstable, just like a tree in a whirlpool. He does not develop friendliness nor does he return any kindness. He is like a white cloth, as distinguished from a skillfully dyed one.

22. "'If one wants to repay hatred, one should increase goodness. One must not harm with evil! The wise repay hatred with friendliness. One may carry the burden of heaven and earth, of ountains and seas; 23. "'But this burden is lighter than the weight of ingratitude. Equal friendliness toward all beings, this is the highest and most excellent happiness. When one helps someone cross a ford and pass in uttermost safety,

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24 « twofold happiness of uch friendliness is like this: not to harm one' friend means happiness, and doing away with one' arrogance also means happiness. If internally one has no virtuous conduct and externally one is negligent,

25. '"One is truly ignorant and produces arrogance. If one likes violent strife and is friendly with evil friends, one' fame is spoiled and one has a bad name. Orphans, old people, sick people,

26. '"The weak who have recently lost their riches and honor, a lord who has lost his land, who is destitute and poor, those who are distressed by loneliness and have no support—if or those who are distressed by calamities 27. "'One does not feel pity, one is not called benevolent. If one reaches another country, without any relatives, forbearance means happiness when one meets with any foul scolding. Restraining any foulness, strife is appeased. 28. " 'It is better to stay in another country where people do not know you than to be in one' own state scorned by all. If one is respected in another country, people will all come and be close to you, not creating any angry strife, 29. " 'Like one' friends and relatives in one' own country. The happiness of iches and honors in the world is very little. The sufferings of decay are very many. If one sees that beings all give in

30. " 'And are unable to restrain themselves, silence means happiness. "The enemy' power is superior and I am weak. Since my friends are few, I have no one to rely on." If one considers thus, silence means happiness. 31. " 'Unrighteous people desire and are stingy. They do not trust, are shameless, and do not accept a word. Silence toward those evil ones means happiness. They have a great deal of atred and the harm they bring is evil. 75

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32. " 'They like to bring distress to beings. Near such people silence means happiness. They do not trust, are overbearing, and like to be conceited. When they meet with opposition, they simulate, mislead, and deceive. 33. "'Silence toward such people means happiness. They break the precepts and are malignant. They do not bother with forbearance. They always do what is wrong and never walk in faith. Silence toward these people means happiness.

34. " 'They lie and have no moral dread. They like slander, wrong views, harsh words, and frivolous talk. They are haughty and conceited, and they count on their egos. They are extremely stingy and cherish envy. 35. " 'Silence toward these people brings happiness. If eople do not know you in some other place, and if hey do not distinguish your different characteristics and conduct, you must not be conceited and feel pride. 36. 'On reaching another region and staying there, one looks to others for clothing and food; one is not selfsufficient. If ne is reviled, one must bear it all. If, while staying in another region and expecting clothing and food, 37. One wants happiness in one' undertakings, one must also be forbearing, just as I mentioned earlier. If one stays in another region and expects clothing and food, even if a vile person comes to despise you, 38. " 'The wise person ought to bear this. If an evil friend lives in another region, a foolish one may dwell together with the vile person. A wise one brings himself o safety, as when covering over a fire.

39. "'Just as when a blustering gale blows over a blazing fire, the flames spread through the forest and burn everything, so hatred burns oneself and the others, just like fire. This is known as the damage of tter evil. 76

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40. " 'Hatred and desire are eliminated by the wise person. If one develops compassion and so forth, hatred will gradually be extinguished. He who has never lived with goodness, but who claims it at once, having always been near evil, is a deluded person.

41. "'He who does not contemplate his faults, but denies them at once, he who performs such deeds, is not a wise one. If there were no foolishness, wisdom would not be manifest. Just as when a bird has a broken wing and cannot fly,

42. " 'A ise one is ust like that if here are no fools.Because of one' ample foolishness and ignorance, one cannot understand that wisdom has power. Because of this [power] intelligent ones,

43. "'Having extensive knowledge and being learned, can dwell in appiness. When a wise one gains an advantage, his mind is not exalted; and when he loses an advantage, he is not dejected, being free from delusion. The principles he explains are praised as explanations of he truth. 44. " 'His every word is a protection against evil. His eloquence is for happiness and benefit. He gives explanations to bring about the necessary understanding. When a wise one hears about something, he does not immediately act.

45. "'He considers and deliberates, and he investigates whether it is true. He acts only after he has understood whether it is right. This is called benefitting oneself and benefitting others. The wise one never

46. "'Performs an unwholesome action or an unprincipled deed for his own sake. He does not offend against the Right Doctrine because of uffering or happiness, and he never forsakes right conduct for his own sake. The wise one is not stingy, and he is free from envy. 77

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463a

47. " 'He also finds evil unsuitable, and he is free from foolishness. When peril is imminent, he does not fear. He never vilifies another to gain advantage. He is neither fierce nor timid,

48. '"Nor is he inferior, but he stays exactly in the middle. Such deeds are characteristic of a wise one. Fierceness produces jealousy, and timidity is despised by others. Rid of these two extremes, his behavior holds to the middle. 49. " 'Sometimes he is silent, as if e were dumb. Sometimes he kills with words, as if he were a king. Sometimes he brings cold, like the snow, and sometimes he offers heat, like a blazing fire.

50. "'Sometimes he is as lofty as Sumeru. Sometimes he looks as low as ground covering. Sometimes he is as illustrious as a king, and sometimes he is quiet, as if released.

51. " 'Sometimes he bears the hardships of unger and thirst. Sometimes he bears what is painful or pleasant. All wealth is like excrement to him. In his mastery he subdues all hatred.

52. "'Sometimes he relaxes with music in merrymaking. Sometimes he is as frightened as a deer, and sometimes he is as fierce as a tiger or a wolf. He contemplates the right time and the wrong time, power and powerlessness. 53. " 'He contemplates riches and honor and their decline. To bear the unbearable, this is true forbearance. To forbear the bearable, this is ordinary forbearance. One must also be forbearing toward the weak.

54. "'When riches and honors are abundant, one should always be humbly forbearing. Forbearance of he unbearable, this is called forbearance. One must bear no grudge because of what may be resented. Among people who hate, one' mind must always be pure.

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55. '"If one sees someone doing evil, one must not do it oneself. Forbearance toward someone who is victorious over you is called forbearance from fear. Forbearance toward someone who is your equal means one is afraid of trife. Forbearance toward one who is inferior is called extensive forbearance.

56. "'The fool cannot bear foul scolding and defamation, feeling as if e had two stones in his eyes. Experiencing foul scolding and grave defamation, a wise one can bear it, [like] an elephant in a shower of lowers. 57. " 'If e is gravely defamed by foul scolding, the wise one can bear t ith is eye of isdom, ust as, hen ain alls on a big rock, the rock suffers no damage and is not destroyed.

58. " 'Bad words or good words, painful or pleasant deeds, the wise one bears them, also, as if e were a rock. If ne is reproached with the truth, one may not be angry over a man' true words.

59. '"If someone reproaches you with untrue statements, that person makes a fool of himself through his own nonsense. The wise person understands and feels no anger in either event. When, for the sake of ealth or of profit,

60. "'One endures suffering or happiness and defamation through foul scolding, or when one can endure, not expecting wealth or profit, even if the evil person has a hundred, a thousand precious objects, one should quickly leave him.

61. " 'When the branches of tree are broken off, one cannot climb it. When someone' thoughts are dispersed, he must not be befriended. Then follow another road and leave him far away. The world will be full of potential friends.

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62. '"When one is first respectful and then haughty, one is despised, one is not praised, and one does not get any respect. Just like a white crane that swiftly flies away, the wise person stays away from the fool and should leave him quickly.

63. " 'When a person likes strife and cherishes crookedness, when he is happy to see someone else' wrong, when he slanders, lies, speaks harsh and frivolous words, when he despises and defames sentient beings,

64. " 'When furthermore he utters painful words, penetrating to the marrow, and when he does not guard his corporal, verbal, and mental actions, the wise one should leave for somewhere else. An evil person who is envious does not have wholesome thoughts.

65. "'When he sees someone else' profit, happiness, and fame, vexation and great bitterness arise in his mind. His speech may be soft, but his mind is utterly evil. Yes, a wise one must leave him and go somewhere else! 66. "'When people find happiness in foul desire and covet advantages and honors, when they are crooked and need something to cling to, lacking any shame, when inwardly they are not pure, and likewise outwardly, a wise person must quickly leave and go somewhere else! 67. "'When someone has no reverential thoughts, when he is taken in by pride but cannot be instructed, when he calls himself a wise one but is a fool in reality, a wise person must leave him and go somewhere else! 68. "'When one has food and drink here, and bedding and clothing on life' road, one must guard them and remember this kindness, like a kind mother who saves her only child.

69. "'Craving increases all suffering. First, abandon craving and leave hatred! They can lead all people to an 80

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unwholesome destination. Haughtiness and pride must be abandoned, too!

70. " 'When you are rich, you have friends, but when you are poor, they leave. Quickly eave such friends!If t is for the sake of ne family, give up one person. Give up one family for one village.

71. " 'Give up one village for a country. Give up the world for your own person. Give up your own person for the Right Doctrine. Give up present riches for one finger. 72. "'Give up your four limbs for your life. Give up everything for the True Doctrine. The Right Doctrine is your shelter against the rain, as if t were an umbrella. Those who practice the Doctrine are protected by the Doctrine. 73. "'Through the power of practicing the Doctrine, one avoids any unwholesome destination. Practicing the Doctrine is just like finding shade in the scorching heat of spring. Be on your way together with the wise! 74. " 'If ne does not consider the possession of ample riches as joyful, if one does not consider the loss of important valuables as sorrowful, and if ne does not constantly toil and seek, one is called a strong hero.

75. "'If one gives away one' riches and is very happy, if worldly wrong is swiftly given up, if one establishes oneself n peace even deeper than the sea, one is called a vigorous, superior man.

76. "'If one understands what is meaningful, [if one is] skillful in everything, if ne is pliable as a person dwelling in happiness, everybody will praise him as a fine man.'

"Upadardara said these words:

77. I shall double my devotion to my brother now. If I meet with hardship, if am extremely distressed, I shall 81

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never do anything wrong again. Whether dying or living, [whether] I gain riches

78. Or lose riches, I shall do no evil. O brother, know now that I shall serve you! I would rather die because of moral conduct than live because of mmoral conduct. 79. Why should one live a whole life and be negligent and do evil? Between birth and death one must ot be negligent! In my birth and death I have done what is not good. 80. I have met evil friends and done what is not right, but upon meeting with a virtuous friend, I have ceased all this."'

With his knowledge of his previous lives, the Buddha expounded these gathas to the bhiksus:

81. I was Dardara and Upadardara is Ananda. Know that Dundubhi is now Devadatta!

82. 0 bhiksus, you must know that the practice of this application is explained in collections of terms and in compilations of the Doctrine! You must widely comply with the utmost respect! 0 bhiksus of he Sangha, practice this Dharma!

Parable 30: Devadatta Wants to Harm the Buddha When the Buddha was in Rajagrha, he said to Devadatta, "Do not harbor excessively obnoxious thoughts toward me, the Tathagata! You will sustain loss, fall prey to unhappiness, and yourself xperience its suffering."

The bhiksus said, "It is extraordinary, O World-honored One, that Devadatta always has evil thoughts for you, O Tathagata; but for a long time you, World-honored One, have had friendly thoughts and pity [toward him]. You talk to him gently." The Buddha said, "Not only now, but also in the past! In the land of Kasi, in the city of Benares, there was a great dragon king by the 82

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name of Campeya. He used to bring seasonal rain so that the grains would ripen. On the fourteenth and on the fifteenth day he changed into a man and kept the five precepts, practiced liberality, and listened to the Doctrine.

"At the time, in southern India, there was a master of spells. He came and planted an arrow and made an incantation, taking hold of he dragon king Campeya. Then a celestial spirit said to the king of Kasi that there was a master of spells who was going to take the dragon king Campeya away from Kasi. The king immediately brought out his troops and went out to chase him. That Brahman [the spell master] then made another incantation so that the king' troops could not move at all. The king spent a fortune to redeem the dragon king. The Brahman came a second time to take the dragon king with his incantation, but the relatives of the dragon raised clouds and made it rain. Thunder crashed, and they wanted to kill the Brahman; but the dragon king as kind at heart and said to the crowd of ragons, 'Do not take his life!' He soothed them with his goodness and let the man return. When he came back a third time, the dragons immediately wanted to kill him; but the dragon king protected him and did not let them kill him. He let him go.

"That dragon king is now I. The master of spells is now Devadatta. Even when I was a dragon, I could be kind at eart, and I frequently rescued others. How much less would I lack friendliness now!"

Parable 31: The Jlvamjivaka Bird

When the Buddha was in Rajagrha, the bhiksus said to the Buddha, "O World-honored One, Devadatta is your brother (i.e., cousin), O Tathagata. Why does he always want to find fault with you, O Buddha?"

The Buddha said, "Not only now! In the past, in the Snowy Mountains, there was a bird called jivamjivaka. He had one body and two heads. One head used to eat fine fruits and wanted the body to be safe. The other head became ealous and said, " hy does 83

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he always eat fine fruits while I never get them?' He then picked a poisonous fruit and ate it so that the two heads both died. "If you want to know who is the one who ate the sweet fruit at that time, it was myself. The one who ate poisonous fruit then was Devadatta. Formerly he shared one body with me, but he still had evil thoughts. Now he is my brother in the same way." Parable 32: The White Swan King

464b The Buddha was in Rajagrha. Devadatta pushed [rocks from] a mountain to crush the Buddha. He let the elephant Dhanapala loose, wanting him to trample upon the Buddha. His bad reputation was spreading. In front of a crowd Devadatta repented toward the Buddha, touching the Tathagata's feet; but when there was no crowd he spoke foul words among the bhiksus and reviled the Buddha. Everyone said, "Devadatta repents toward the Buddha. His mind is well subdued. There is no reason for the spread of his bad reputation." The bhiksus said, "Extraordinary, O Worldhonored One, is Devadatta's ability to be treacherous. In front of a crowd he is subdued toward the Buddha; but when he is in a secluded spot, he has evil thoughts and reviles the Buddha." The Buddha said, "Not only now, but also in long bygone times. There was a lotus pond in which lived many water birds, among them a stork. He slowly stepped around in the pond, lifting his feet. All the birds said, 'This bird behaves well; there is dignity in his upbringing. He does not disturb the water animals.' Then there was a white swan who spoke the gatha:

Lifting his feet he takes slow steps. His voice is very soft. He fools the world. Who does not know his treachery! The stork said, 'Why do you say these words? Come and be friends with me!' The white swan replied, 'I know your treachery. I shall never be your friend!'

"If you want to know, the swan king was myself. The stork of that time is now Devadatta."

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Parable 33: The Big Tortoise

The Buddha was in Rajagrha. Devadatta constantly harbored malicious feelings. He wanted to harm the World-honored One. So he engaged five hundred Brahmans who could shoot well. He had them go to the World-honored One with bows and arrows to shoot the Buddha with their bows, but the arrows they shot changed to kumuda flowers, pundarika flowers, padma flowers, and utpala flowers. When the five hundred Brahmans saw this divine change, they all grew very frightened and put aside their bows and arrows. They worshipped the Buddha, repented, and sat down on one side. The Buddha expounded the Doctrine to them and they all became srotapannas.

They further said to the Buddha, "Please let us go forth to study the path!" The Buddha said, "You have come well, O bhiksusl" Their hair fell off, and they donned the robe of the Doctrine. Again he expounded the Doctrine to them, and they became arhats. The bhiksus said to the Buddha, "O World-honored One, your divine power is miraculous! Devadatta always wants to harm you, O Buddha, but you, O Buddha, always show great friendliness."

The Buddha said, "Not only now! In the past in Benares there was a merchant chief called Akrtajna. He went to sea with five hundred traders to gather aluable objects. Having obtained them, he returned and was caught in a whirlpool. His ships were seized by a ater raksasa, and he could not go any urther. The merchants were extremely frightened. They all called out. 'O spirits of eaven and spirits of arth, spirits of un and moon, who would be so kind as to rescue us from our distress?'

"There was a big tortoise whose back was a mile wide. It felt compassion and approached the ships. Carrying all the men on its back, they were able to cross. Then the tortoise grew a little sleepy and Akrtajna wanted to hit the tortoise on the head with a large stone and kill it. The merchants said, ' e are alive, saved from danger by the tortoise. To kill it s unlucky and ungrateful.' Akrtajna said, 'I am starving; who is going to worry about 85

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gratitude?' He immediately killed the tortoise and ate its flesh. That same night a herd of elephants trampled them all to death. At that time, the big tortoise was myself. The one who was Akrtajna is Devadatta. The five hundred merchants are the five hundred Brahmans who went forth and obtained the path. I rescued them from their distress in the past, and now I have again pulled them out of the misery of birth and death." Parable 34: Two Scheming State Councillors

464c When the Buddha was in Rajagrha, Devadatta wanted to see the Buddha killed for all kinds of easons, but he did not succeed. Then there was a Brahman who came from southern India. He was an expert in magical skills and was able to compound poisonous drugs. Devadatta then compounded a poisonous drug at the Brahman' place and scattered it on the Buddha. The wind blew the drug away, making it fall back on Devadatta' own head so that he was stupefied on the spot. He crawled on the ground and was about to die. A doctor could not heal him. Ananda said to the Buddha, "O World-honored One, Devadatta is about to die because of the poison. Out of ity the Buddha explained to him the truth: "From the time I achieved Buddhahood as a bodhisattva, I have always felt compassion for Devadatta, without any ill-feeling. Devadatta's poison will be dissipated by itself." After he spoke these words, the poison was immediately dissipated. The bhiksus said, "Extraordinary, O World-honored One! Devadatta always has evil in mind for you, O Tathagata; but you, O Tathagata, intend to keep him alive still."

The Buddha said, Not only now does he have evil in mind for me. In the past he was the same." o they asked the Buddha, 'What were these evil intentions toward you, O Buddha?" The Buddha said, "In a time gone by, in KasI, in the city of Benares, there were two state councillors. One was called Senaka and the other was called Durmati. Senaka always behaved according to the law, but 86

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Durmati always performed evil deeds. He liked to scheme, and he said to the king, 'Senaka wants to perform a rebellious act.' So the king had [Senaka] put away. The good spirits of heaven spoke out in the sky and said, 'Such a worthy man! He really has not committed any crime. Why do you keep him under arrest?' The dragons then spoke in similar fashion and the officials and the people also spoke in the same way. So the king set [Senaka] free.

"Then Durmati stole from the king' treasury and put [what he had taken] in Senaka' home. But the king did not believe Durmati and said to him, 'Being envious of im, you have acted in this unreasonable manner.' The king ordered that Durmati be apprehended and handed over to Senaka, who was instructed to pronounce judgment on him.

"Senaka instructed Durmati to show repentance toward the king, but Durmati, knowing his own guilt, fled to the king of Videha. He prepared a jeweled box and filled it with two vicious snakes, knowing that they were poisonous. He had a messenger of the king of ideha send it to the other country. Both the king and Senaka were to look at it together, and not to show it to anyone else. When the king saw the jeweled box, he felt great joy on account of ts excellent decoration. So he called Senaka; he wanted to open it for both of hem to see together. Senaka answered, 'When something comes from afar, one ought not to look at it oneself. When fruit comes from afar, one ought not to eat it immediately. Why? There are evil people there. It may be that they come with evil to see you hurt.'The king said, 'I do want to have a look!' "Senaka emphatically warned him three times, but the king did not heed his words. He again said to the king, If you do not accept my words, you may look at it yourself, O king! I cannot look at it.'The king then opened it. Both his eyes were blinded and he could see nothing. Senaka was mortified; he could have died of anxiety. He sent people forth to the four directions to pass through every country, to search for a good medicine far and wide. When he had obtained fine medicine, the king' eyes were cured and his 87

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sight restored. They were healed and just as before. The king at that time is Sariputra now.

"The Senaka of hat time is myself. Durmati is Devadatta." Parable 35: The Wild Cock King

When the Buddha was in Rajagrha, Devadatta went to where the Buddha was and said these words, "O Tathagata, now is the time for you to dwell in a quiet place. Let me take charge of this great assembly!" The Buddha said, "Swallow your spittle, foolish fellow! I would not commit any great assembly even to Sariputra or Maudgalyayana. How could I commit one to you!" Devadatta went away cursing. The bhiksus said, "O World-honored One, Devadatta wants to cause you, O Buddha, all kinds of distress. He is full of ways to deceive you, O Tathagata."

"The Buddha said, "Not only now! In the past, by the Snowy Mountains, there was a cock king, who was the leader of a multitude of chickens. His comb was extremely red and his body absolutely white. He said to the chickens, 'Stay away from towns and villages! Do not let yourselves be eaten by people! We have many enemies. Watch out for yourselves!'

"Then there was a cat in a village that heard about the presence of the cock. So she went to him. She crawled slowly underneath the trees, looking downward, and said to the cock, 'I shall be your wife, and you will be my husband. Your looks are proper and enchanting. The comb on your head is red and your body is all white. If e do this, we shall be safe and happy.'The cock then spoke the gatha:

The cat' yellow eyes may fool a small being.

Stimulated by this and harboring malignity,

[The cat] wants to eat [me].

I have never seen anyone whose life was safe, caring for such a wife.

The cock at that time was myself; the cat Devadatta. Formerly, in the past, he wanted to entrap me, and now he wants to entrap me again." 88

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Parable 36: The Krkara Bird

The Buddha was in Rajagrha. Devadatta then thought, "The 465b Buddha has five hundred spirits in dark garments constantly guarding him. The Buddha has ten powers. A undred, a thousand Narayanas cannot equal them. I cannot hurt him now. I shall serve him still When I hurt him, having observed his essential traits, I may be able to kill him."

So he repented toward the Buddha in the great assembly of bhiksus, bhiksunis, upasakas, and upasikas, and he thought: "If e accepts my repentance, I can make convenient use of t. If e does not accept my repentance, this will make the Tathagata' bad name spread." So he said to the Buddha, "O World-honored One, accept my repentance! I want to develop the determination [for practice] in that solitary place." The Buddha said, "My Doctrine is free from deceit. All who deceive are without my Doctrine." he six heretical teachers said, "Devadatta kindly repents toward the Buddha, but the Buddha does not accept this repentance." The bhiksus said, "Devadatta turns to the Buddha with deceit." The Buddha said, "Not only now! In the past, long ago, there was a king in Benares called Brahmadatta. He had made a rule to stop killing. There was a hunter then. Wearing the garment of a seer, he was killing deer and birds. No one knew about it; but there was a krkara bird who said to the people, 'This very evil person may wear the garment of a seer, but in reality he is a hunter. He constantly commits killings, but people do not know it.'Everybody believed the krkara bird, that the truth was as it had said. "At that time, the krkara bird was myself. The hunter was Devadatta. The king was Sariputra."

Parable 37: The Aged Seer

The Buddha was in Rajagrha. King Ajatasatru then sent five hundred large measures of ood a day to Devadatta, and Devadatta was greatly honored. The bhiksus all said to the World-honored 89

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One, "King Ajatasatru sends five hundred large measures of food a day to Devadatta." he Buddha said, "O bhiksus, do not extol the fact that Devadatta has obtained honors.'And he spoke the stanza: The plantain withers when it bears fruit.

For bamboo it is the same with its reeds.

The mule dies when big with young,

And the same applies to the hinny

The fool is hurt by his desire for honors,

But the wise one laughs at him.

Having spoken this stanza, he said to the bhiksus, "Not only now is Devadatta hurt by honors. He does not slander me only now. It was the same in the past." The bhiksus asked the Buddha, "What do you mean by the past?"

The Buddha said, "Formerly, in Benares, on the Seer Mountains, there were two seers. One of them was aged and had obtained the five superknowledges. The other one was in the prime of life and had obtained absolutely nothing. Then the aged seer went to [the northern continent of] Uttarakuru through his supernatural power. He came back with ripe rice, and they both ate it. He later went to the jambu tree. He also came back with jambu fruit, and they both ate it. Having arrived in the Trayastrimsa Heaven, he came back with divine sudha; and they both tasted it. When the young seer had seen this, his mind started longing and he said to the aged one, I wish you would teach me how to develop the five superknowledges.' The aged seer said, 'If you are goodhearted, you will obtain the five superknowledges and certainly be benefitted. If you are not good-hearted, you will, on the contrary, experience damage.'

He still zealously stated his desire, 'O please, teach me!' Then the aged seer taught the five superknowledges and the younger seer consequently obtained them. After he had obtained the five superknowledges, he showed all kinds of supernatural power in front of a crowd. After that he became very famous and honored, and so he became envious of he aged one. Slandering im 90

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everywhere, he lost his supernatural powers. When all had heard this, they said, 'The aged seer has had these qualities for a long time and the young seer slanders him unreasonably!'So they were all angry at him. They blocked his way at the gate of the city and did not let him in. So he lost his honors.

"If you want to know, the aged seer then is [now] myself. The young seer then is [now] Devadatta.

466a Parable 38: The Two Traders

The Buddha was in Rajagrha. Those then among the bhiksus who took the Buddha' words to heart all obtained nirvana or the destination of gods and humans. Those who took Devadatta' words to heart all fell into hell and experienced great suffering. The Buddha said, "Not only now do those who receive my teaching get considerable gain and those who follow Devadatta words get considerable suffering. It was the same in the past. In the past, there were two traders who both led five hundred merchants. In the desert there was a yaksa demon who had taken on the appearance of youth. He wore fine clothes and on his head he wore a garland of lowers. He was walking while playing the lute. He said to the traders, 'Aren' you completely exhausted? What is the use of ll the water plants you are carrying? Right ahead of ou there are fine water plants. If ou come with me, I shall show you the way.'

"One merchant leader consequently believed his words. 'Let us now throw away the water plants we are carrying so that we may travel light.'He went on ahead of he others. The other trader said, ' e do not see water plants now. Do not throw them away! The one who threw the water plants away died of thirst. The one who did not throw them away reached his destination.

"The one who did not throw away the water plants then is [now] myself. The one who threw away the water plants is [now] Devadatta."

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

Formerly, when the Buddha was in the world, eight gods, one after the other, suddenly came late at night to where the World-honored One was. The appearance of he one who came first was dignified and his luminescence shone for a whole mile. With ten goddesses as his retinue, he came to the Buddha. He bowed most reverently and withdrew to one side. The Buddha said to the god, "Because of the merits you have developed, you have received a celestial body, rejoice in the five desires, and readily obtain happiness." Then the god said to the Buddha:

0 World-honored One, I was born and live in heaven, but my heart is always sad. Why? Although in my behavior in my former existence I was loyal and pious toward my parents, toward my masters, and toward sramanas and Brahmans, although I felt respect for them, still I could not be diligent toward them when paying respect or worshiping [them], when welcoming them or seeing them off. Because of this action, my recompense is truly little, less than that of ther gods. Because it is less, I myself disapprove of my conduct, being unable to find satisfaction.

There was another god. The appearance of is body was brilliant, and his retinue excelled ten times that of the previous one. He came to the Buddha, made a deep obeisance, and withdrew to one side. The Buddha said to the god, "Being bom in heaven, you readily obtain happiness." he god said to the Buddha: 0 World-honored One, I was born and live in heaven, yet 1 am always sad. Why? Although in my behavior in the previous world I was loyal and pious toward my parents, toward my masters, and toward sramanas and Brahmans, although I was respectful and worshiped [them], still I could not give them a smooth mat for a bed or a seat. Because of this action, the recompense I now obtain is less than that of other gods. Because it is less, I myself 92

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disapprove of he karmic cause I developed, being unable to find satisfaction.

There was another god whose appearance was brilliant and whose retinue excelled ten times that of he previous one. He came to the Buddha, made a deep obeisance, and withdrew to one side. The Buddha said to the god, "Experiencing a celestial body, you readily obtain happiness." The god said to the Buddha: I was bom and live in a celestial palace; still I always feel sadness. Why? Although in my former existence I was very loyal and pious toward my parents, toward my masters, and toward sramanas and Brahmans, although I was respectful and worshiped [them] and gave them bedding, still I could not arrange for enough savory food and drink with which to honor them. Because of this action, the recompense I now obtain is less than that of other gods. Because it is less, I reproach myself that the karmic cause I have developed is not complete. Therefore I am sad.

There was another god whose appearance was brilliant and whose retinue excelled ten times that of he previous one. He came to the Buddha, made a deep obeisance, and withdrew to one side. The Buddha said to the god, "Experiencing a celestial body, you readily obtain happiness." The god said to the Buddha: I was born in heaven, yet my heart is always sad. Why? Although in the past I was loyal and pious toward my parents, toward my masters, and toward sramanas and Brahmans, although I was respectful, worshiped [them], and gave them mats, food, and drink, still I did not listen to the Doctrine. Because of this, the recompense I now obtain is less than that of ther gods. Because it is less, I constantly reprimand myself that the karmic cause I developed is not satisfying. Therefore I am sad.

There was yet another god whose appearance was brilliant and whose retinue excelled ten times that of he previous one. He came to the Buddha, made a deep obeisance, and withdrew to one side. 93

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The Buddha said to the god, "Experiencing a celestial body, you readily obtain happiness." The god said to the Buddha: I was bom in heaven, yet I always feel sad. Why? Although in my former existence I was loyal and pious toward my ruler, my parents, my masters, and toward sramanas and Brahmans, although I was respectful and worshiped [them], spread out mats, gave food and drink, and listened to the Doctrine, I still did not understand its meaning. Because I did not understand it, the recompense I now obtain is less than that of other gods. Because it is less, I constantly reproach myself that the karmic cause I developed is not satisfying. Therefore I am sad.

There was yet another god whose appearance was brilliant, and whose retinue excelled ten times that of the previous one. He came to the Buddha, made a deep obeisance, and withdrew to one side. The Buddha said to the god, "Experiencing a celestial body, you readily obtain happiness." The god said to the Buddha:

I was born and live in a celestial abode, yet I am always sad. Why? Although n my behavior n my ormer existence I was loyal and pious toward my ruler, my parents, and my masters, and toward sramanas and Brahmans, although I was respectful and worshiped [them], spread out mats, gave food and drink, listened to the Doctrine and understood its meaning, still I could not behave according to the explanation. Because of his action, the recompense I now obtain is less than that of other gods. Because it is less, I profoundly reprimand myself that the karmic cause I developed is not satisfying. Therefore I am sad.

There was yet another god whose appearance was brilliant and whose retinue excelled ten times that of he previous one. He came to the Buddha, made a deep obeisance, and withdrew to one side. The Buddha said to the god, "Experiencing a celestial body, you readily obtain happiness." The god said to the Buddha: 94

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I now live in a celestial palace, rejoicing in the five desires. Whatever I want is here the moment I think about it. I am really happy, without any sorrow. Why? Because when I was developing a karmic cause in the previous world, I was loyal and pious toward my parents, toward my masters, and toward sramanas and Brahmans, because I was respectful and worshiped [them], spread out mats, gave food and drink, listened to the Doctrine, understood its meaning, and behaved according o the explanation; because of his, I have obtained recompense as a god. My appearance is fine, and its brilliance is very beautiful. My retinue is numerous and excels that of other gods. Because I have practiced this conduct, the recompense I have obtained is satisfying. Because it is satisfying, I have obtained the most excellent recompense. Because I have obtained the most excellent recompense, no one among all gods can equal me. As no one can equal me, my heart is full of appiness. 95