T203 The Storehouse of Sundry Valuables

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when ridiculed one may still obtain a fruitful recompense. How much more so when in concentration!

494c Parable 115: A Woman Is Utterly Sincere and Obtains the Fruition of the Path

If ne strives for the path, one should be zealous and sincere. When one is moved by zeal and sincerity, one can obtain the fruition of the path.

For instance, there once was a woman who was intelligent and wise. She deeply believed in the Triple Jewel. She used to invite a bhiksu, according to the order of he Sangha, to go to her house so that she could worship him. There was an aged bhiksu then, who came to her house when it was his turn. He was old, and his faculties were dull. He was simply ignorant.

Once when he had finished his meal there, that woman asked the aged bhiksu, "Expound the Doctrine to me!" She spread out a seat for herself, closed her eyes, and remained silent. The aged bhiksu then knew that he was ignorant. He did not know how to expound the Doctrine. He watched her closed eyes, left her, and returned to his temple. But this woman realized in her concentration that the formed elements are impermanent, painful, void, unable to be self-existent. In her profound contemplation she obtained the first fruition.

When she had obtained the fruition, she asked for the aged bhiksu and wanted to show her gratitude. This aged bhiksu knew that he was ignorant, that he had left her and fled. He felt twice as ashamed, and he again abandoned her and hid. But when this woman did not stop earnestly looking for him, he showed up. The woman then fully discussed how she had experienced the fruition of he path. Therefore she presented him with an offering to show her immense gratitude. Because he was ashamed, the aged bhiksu deeply blamed himself. In this way he obtained his own fruition. That is why a practitioner should be zealous. If he is zealous, he will certainly obtain what he strives for.

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Chapter X Parable 116: Parable 117: Parable 118: Parable 119: King Udayana Rahula

A Old Brahman Is Duped A Brahman's Wife Wants to Harm Her Mother-in-Law Parable 120: The Crows and the Owls Avenge Their Grievances Parable 121: A Maidservant Fights with a Goat

Chapter X

Parable 116: King Udayana

495a Formerly King Udayana lived in the city of Roruka. He was intelligent and perspicacious. He had great wisdom. The beauty of his first wife, [who was] called Syamavati, was extraordinary. Her behavior was also virtuous. The king respected her dearly, and she was his absolute favorite.

It was a rule in that country then that no king could play the lute himself. But his wife then presumed on being the favorite and said to the king, "Please play the lute for me. I shall dance for you, 0 king." The king could not decline her wish. He took his lute and played. His wife immediately raised her hands and danced. The king had always been versed in physiognomy. Seeing his wife dance, he noticed that she was marked for death. He then put aside his lute and gave a deep sad sigh.

His wife said to the king, "I enjoy your special favor now. I have ventured to ask you, in our inner room, O king, to play the lute; and I have started dancing so that we might enjoy ourselves. Did 1 do something wrong that you put aside your lute and sighed? 0 king, please do not conceal anything but tell me!" The king then answered, "My deep sigh was not for you to hear, my ife." is wife said, "As I serve you ow, O king, my tter sincerity is unparalleled. If have done anything rong ou must ell me what it was!" hen she did not stop insisting the king told her the truth. "How could I appear to feel different toward you! When you started dancing a while ago, the mark of eath was externally visible. When I calculate the remainder of our life, it is not more than seven days. That is why I put aside my lute and sighed."

When his wife heard this, she felt extreme sorrow, and she said to the king, "If t is as you have said, that my life will not be long, 1 have heard the bhiksuni Saila explain that if one can go forth with devout thoughts for one day, one will certainly obtain rebirth in heaven. For this reason I want to go forth. Please give me your permission, O king, and I can be on my way!" The feelings of the king were very affectionate then, and his love was unremitting. He said to his wife, "When the sixth day is here, I shall allow you to go 234

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forth and enter the path. I shall not decline your wish." So, when the sixth day came, the king said to his wife, "You have wholesome thoughts, wanting to go forth. When you have obtained rebirth in heaven, you must come and see me! Only [if ou promise me this] shall I give you my permission and let you go forth." When she promised, she received his permission and could go forth and experience the observance of he eight precepts. That same day he drank too great a quantity of honey syrup and suffered from intestinal convulsions.

On the morning of he seventh day her life ended. Because of her good karmic causality she was reborn in heaven. Then she wondered about three things. The first was about the past: What body had she had? The second was about her previous karmic causality: What merit had she developed? The third was about the present: She decidedly had the body of a goddess. Having come to this conclusion, she knew fully about her previous karmic causality and her vow to the king. Because of he vow she had made, she came to the king. At that moment light filled the king' palace on all sides. The king then asked, "Who is this bright sign for? Please explain it for me." Then the goddess answered, "I am your wife, Lady Syamavati." When the king heard these words, he wanted her to come and sit down, but the goddess replied, "As I am now, I see you as offensive, 0 king, and unapproachable. I have come to see you because of y previous vow, O king." When the king had heard this, his mind understood; and he spoke these words: "Now, this goddess formerly was my wife. Because she had wholesome thoughts, wanting to enter the path, she went forth for one day; and subsequently her life ended. Because of this merit she was reborn in heaven. Her spirit is lofty, and she sees me as vile. Why should I not go forth now? I have heard it said that one fingernail of a god has the value of ambudvipa. How much less so this [small] country [of mine]! It is nothing to have regrets about!" Having said these words, he installed his son Senaraja to succeed him on the royal throne. He went forth, applied himself to the path, and obtained arhatship.

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495c Then the [new] king, Senaraja, ruled over the land; and he trusted artful talk. He felt nothing or state matters. Ring Udayana felt pity for his son and for the people of the land. He wanted to come and convert them, urging them to develop goodness. Ring Senaraja heard that his father was about to arrive, and his oy was immeasurable. He wanted to order everyone to go out to the roadside and welcome him. His deceitful ministers were afraid of being sent away then, so they said to the king, "You wear the celestial crown on your head now, O king, and you sit on the Lion Throne. According to the law, it is impossible for two people to sit on the Lion Throne. If you welcome the king, your father, he will again take up his royal position. He will surely kill you, O king. If you remain king, it is necessary to harm the king, your father." Ring Senaraja then felt distressed. His uncertainty grew and grew. When their remonstrating did not stop, an evil idea came to his mind. He summoned a candala (outcaste) to go and kill his father. When the candala received the summons, he went to where the [old] king, the father, was. He bowed his head and said to him, "In the past I have received your favors. I really do not have any feelings of betrayal toward you, old king, but I have been sent to kill you now, O old king. If I do not do you harm, I shall certainly be punished with death." The old king replied, "I am coming now to convert your king. How could I be so fond of yself s to let you be put to death!" He stretched his neck so that it was more than a hundred feet long, and he said to the candala, "Go ahead and chop it off!" The candala then tried to chop it off ith all his strength, but the sword could not wound it. Because the old king felt pity, he lent the candala his supernatural power and said to him, "Go and tell your king this for me now: 'You have killed your father, and you have furthermore harmed an arhat. You have committed two deadly sins. If you are quite repentant, you may wipe away your sins.'" Then, after the candala had received this instruction, he raised his sword to cut again. He cut off the old king' head and took it back to his country.

Ring Senaraja saw his father' head, the color of hich had not changed, and he knew that his father had obtained the path. He 236

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did not want the position of ing. After his remorse had arisen, he felt regretful. He cried and fainted. After quite some time he regained consciousness and asked the candala what the king, his father, had said. The candala then told the king what the old king had told him to. "Since you have killed your father, and you have furthermore harmed an arhat, you have committed two deadly sins. You will have to be quite repentant." When he had heard these words, [Senaraja] was twice as torn, and he said, "The king, my father, had obtained arhatship. What desire would he have for a country? But they made me kill my father."

The deceitful ministers were afraid then that the king would harm them, and they said to the king, "How can there be arhats in the world? O king, you believe in hollow words, and you torment yourself ith them." The king then replied, "My father' head has been dead for many days now, but its color has not changed. If e had not obtained the path, how could this have come about? Furthermore, in the time of my father, the great ministers Tisya and Upatisya both went forth and obtained arhatship. We have seen their various miracles. Upon their nirvana people collected their bones and erected pagodas that are in existence now. How could you say that [arhats] do not exist!" The deceitful ministers answered, "Magic in the world, and incantations, and also the power of edicinal herbs can do miracles, too. Those two ministers were no arhats. After a few days we shall show you proof." Having said these words they made two holes by the pagodas and placed a cat in each of them. They fed them at the pagodas. When they called, "Tisya, come!",a cat came out to eat the meat. When they told it to go back, it went back into the hole. When they had instructed them in that way, the cats were trained. So [the ministers] said to the king, "Do you want to see Tisya and the other now, O king? Please, let us go and have a look together." The king ordered his carriage and went to the pagodas. Those deceitful ministers then called, "Tisya, come out!" A cat came out of a hole. When they told it to go back, the cat went back into the hole. When the king saw this, his confusion was complete. He confidently made up his mind and did not believe in punishment or merit. 237

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The king then went out with his army on an excursion. When he returned he saw the Venerable Katyayana on his way; he was sitting in meditation and had entered concentration. Then the king saw him and had an evil thought. He took some earth in his hand and covered the venerable one with it. He said to those around him, "Each of ou, cover Katyayana with earth for me!" Thereupon the reverend was buried under a heap of arth.

There was an important minister who had faith in the Triple Jewel. He arrived later and when he heard about this matter, he was extremely distressed. So he removed the earth from the reverend and said to everyone, "If nyone cares for me, remove this earth!" The reverend was sitting in a eweled cavity of apis lazuli. His divine bearing looked fresh, and he did not look dirtied. The important minister was glad and bowed at his feet. He said to the reverend, "The king is unprincipled now, committing this evil misdeed. Good and evil will surely be repaid. How can he be free from calamity?" The reverend answered, "After seven days it will rain earth. It will fill this city and pile up into a mountain of arth. The king and the people will all be covered and perish." When the great minister heard this he felt sad; and he told the king about it. He also devised a plan to make a tunnel that ended outside the city. When the seven days were over, it rained fragrant flowers, precious jewels, and clothes. In the city there was none who was not glad. The deceitful ministers said to the king, "These lucky signs now all come because of your virtue. However, an ignorant person has slandered you, saying that it would rain earth.Instead we get precious jewels. The circumstances do not agree with such deception."

When the people with unwholesome karmic causality heard that there was a lucky sign, they all gathered together like clouds. Then at the four gates of he city the iron barriers were all lowered by some obscure power. There was nowhere to escape or hide. It then rained earth, filling the city and piling up like a mountain. But the great minister left through the tunnel, together with those he cared for. He went to the reverend and said to him, "I am moved when I think that this city is covered up in one day. The earth that 238

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has rained has become a mountain. The lord and his people have lost their lives. What karmic causality did they have before that they suffer this destruction together?"

The reverend then said to the great minister, "Listen carefully! Listen carefully! I shall tell you! In the past, many kalpas ago, there was the daughter of n elder in that country. She lived on an upper storey. While she was cleaning at the break of day, she was getting rid of he filth she was sweeping, and it fell on the head of a bhiksu. She did not feel any remorse. She happened to obtain a fine husband. All the women then asked her, 'How have you obtained this fine husband?' The daughter then answered, 'I have done nothing but to sweep the upper storey, letting the dust fall on a bhiksu' head. For that reason I happen to have met my fine husband.' When the women heard this, they thought it was as she had said; and they competed in making piles of dust to throw on bhiksus. For this karmic reason they all received this retribution." Having said these words he went to the city of Pataliputra together with Punyatara. Ever since antiquity the city of Roruka and that city have alternately prospered and decayed. When one city was ruined, the other city prospered. Therefore the reverend and the others went to Pataliputra. The elder Ghosila worshipped the reverend at the border. The elder had always been wealthy, but when the reverend reached his house, his riches became more abundant than before. After he had reached the city, the Reverend Katyayana said to the Buddha, "For what reason does the Reverend Ghosila have his nice voice? His enormous wealth is immeasurable, and his riches still increase."

The Buddha said, "Once, a long time ago, there was an elder who every day sent someone to ask five hundredpratyekabuddhas to come to his house and to prepare a meal. That messenger usually went with his dog. As he happened to have some business or other, he could not go to invite them. The dog went alone to the monastery at the usual time and he barked at the Sangha. The pratyekabuddhas then said, 'Laymen have many things to do. They tend to forget when it s too difficult for them, but the dog ust came barking to call us.' So they all went to the elder' house. 239

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"The elder was absolutely delighted at that moment, and he worshipped according to the rules. The elder at that time was myself. The messenger at hat ime was niruddha. The dog at hat time was the elder Ghosila. That is why in every existence he has a fine voice and plenty of riches. Therefore, a wise one must diligently worship the fields of erit."

Parable 117: Rahula

Thus have I heard. Just on the night when the Buddha went forth, Rahula, the Buddha' son, first entered the womb. The bodhisattva Siddhartha practiced austerities for six years. Underneath the bodhi tree he subdued the four Maras, removed the hindrances, and suddenly had great insight, realizing the unsurpassed path. He was endowed with the ten powers and the four fearlessnesses; he accomplished the eighteen special qualities and was endowed with the four analytical knowledges. By way of ll the perfections, he had reached the other shore. Understanding all the qualities of the Buddhas, he surpassed the sravakas and the pratyekabuddhas. Rahula was born just on the night when Sakyamuni realized the path.

All the ladies in the whole palace were ashamed. They were very distressed and said, "Uncanny indeed is this great evil! Yasodhara did not mind whether it was right or wrong. She has acted recklessly. In her carelessness she has stained all of s in the whole palace. The bodhisattva Siddhartha has long ago gone forth, but all of a sudden she now gives birth to this son. It is very shameful!"

There was a Sakya woman called Vidyut, the daughter of Yasodhara' mother' sister. Beating her breast and slapping her thighs, she angrily scolded her. "Yasodhara, you are loved by the reverend one. Why did you commit this outrage? It is already six years since the crown prince Siddhartha has gone forth to apply himself to the path, but you give birth to this little son. It is very untimely. Who did you obtain him from? You are shameless, 240

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bringing disgrace to our family. You are not to be counted amongst our family, since you do not protect us from a bad name. The bodhisattva Siddhartha has great excellence. His fame is known far and wide. Why is it that you do not preserve it now, but actually bring it to disgrace?"

At that very moment King Suddhodana was in his lofty mansion. He saw that the great earth as shaking n six directions, and he saw unusual manifestations. When King Suddhodana had seen these signs he thought that the bodhisattva had died; and an arrow of orrow hit his heart.

He became very distressed and he said:

The fragrance of my son' morality fills the four distances. He is adorned with the primary and the secondary marks, like a garland of otus flowers. They are withered now by his dying day. [He showed] the profound and firm roots of his morality, the branches and leaves of his moral dread and shame, the fragrance of his reputation, and the generous shade of is great compassion! My son is like a tree, trodden down by the elephant of death He is as big as the golden mountains, adorned with a mi ititude of valuables. My son is the king of the golden mountains. His person, adorned with the primary and secondary marks, is destroyed by the thunderbolt of impermanence. He is like the great ocean, filled with a multitude of treasures. Like the waters of the ocean disturbed by a makara fish, so it is with the ocean of my son, disturbed by the makara fish of eath. He looks like the full moon surrounded by the stars. So it is with my son surrounded by immeasurable qualities and adorned with the primary and secondary marks. Now he is swallowed by Rahu, who means impermanence. My lineage has continued until now from such kings as Ta-chang-fu, Lu-yueh, and Chen-ching. The present day ust not interrupt my lineage! I had hoped indeed that my son might be a noble Wheelturning King, or that he might complete a Buddha' path. I would rather die now! If I lose my son, my life, wracked 241

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with grief and distress, will certainly not be preserved. I had hoped that he would go forth and attain immortality, donning the robe of the Law and holding the alms bowl. I most certainly shall not see such things.

Because he thought of is son, he experienced all kinds of nxious thoughts and considered things to be as he imagined. Then he heard people raise their voices, crying loudly in the palace. The king was twice as startled, thinking that the crown prince had died. He asked a maidservant who was passing by, "What is this crying? My son is not dead, is he?" The maid said to the king, "The crown prince is not dead. Yasodhara has just given birth to a son. The whole palace is ashamed. That is why they are crying!" When the king heard these words, his anger grew and grew. He raised his voice and wept bitterly, crying out loudly in a high voice. He called out, "Strange! It is deeply disgraceful. Six years have passed since my son left home. How can she now give birth to a son!"

It was a rule in the land that when one beat the drum once, all armies would assemble. When the ninety-nine thousand Sakyas were all gathered, he called Yasodhara. Yasodhara then donned a white garment and clasped her son to her bosom. She was not in the least afraid. She had some stain on her face; and she stood there among her own people, holding her son in her arms. Then, a Sakya holding the staff changed color with anger and scolded Yasodhara. 'You are despicable, I say, an absolute disgrace! You have brought shame on our clan. How do you have the face to stand here before us?"

There was a Sakya called Visnudeva. He was Yasodhara' maternal uncle. He said to Yasodhara, "Among the vile and foolish, no one can surpass you. I should speak the truth for the clan. After all, where did you get this son?" Yasodhara felt no shame at all. She straightforwardly said, "From the Sakya by the name of Siddhartha who has gone forth. From him did I obtain this son." When King Suddhodana heard these words, he was angry and he said, "Do not protect the one you have borne! You conveniently 242

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tell a lie. Whether it is true or false is known to all Sakyas. Even though my son, Siddhartha, had heard about the five objects of desire when he was in our family, he still did not lend his ear to them. Much less would he have lust and sire a son. Such words are utterly indecent. From whom did you obtain your son, bringing us disgrace? This is truly perverted and not the correct way. When formerly my son Siddhartha was in his family, he was not at all attached to any aluables or delicacies whatsoever. How much less so now that he practices asceticism, daily eating rice gruel!" With this denunciation King Suddhodana gave vent to his deep anger. He asked the Sakyas, "How should she now suffer and be killed?" There was another Sakya who said, "I think we should make a fiery pit and throw them into the fire, so that absolutely nothing is left of other and child." hey all said that this was best. So they dug a pit for a fire and piled up khadira wood in the pit and set fire to it.

They led Yasodhara to the brink of he fiery pit. Only then did she become afraid, having seen the fiery pit. She was like a wild deer all alone in the park. Looking in the four directions, she saw no one to depend on. Yasodhara then called out because she experienced this calamity without any wrongdoing on her part. She looked around at the Sakyas but there was no one who would rescue her. Hugging her child she gave a deep sigh. Remembering the bodhisattva, she said, "You have compassion, commiserating with all. Gods, dragons, and spirits all respect you. We, mother and child, want for your protection. We experience suffering having done no wrong. Why, 0 bodhisattva, are we not given any attention? Why do you not rescue us, mother and child? In our present peril there is neither god nor benevolent spirit who cherishes us. O bodhisattva, when you were among the Sakyas in the past, you were like the full moon among the stars, but now one cannot even catch one glimpse of you." She immediately turned in the Buddha' direction and wholeheartedly paid her respects. She further saluted the Sakyas, joined her palms, and turned toward the fire, speaking the true words, "As for my son here, I really do not have this child from anyone else. If t is true and not false that 243

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he has stayed in my womb for six years, the fire will be extinguished and never burn us, mother and son." Having said these words she went into the fire, and the fiery pit changed into a pond. She saw that she was placed on a lotus. She was completely ithout fear, and her complexion was peaceful. Joining her hands she said to the Sakyas, "If I had lied, I would have been burnt to death. Because of y true words that this son here is really the bodhisattva' child, I have escaped the calamity of fire." There was then a Sakya who said, "When I look at her appearance, she is neither startled nor afraid. Deducing from this, one must know that it is true."There was another Sakya who said, "This fiery pit has changed to a clear pond. This is proof nough to know that she is free from wrongdoing." The Sakyas then led Yasodhara back to the palace, and they were twice as respectful and full of raise. They got a wet nurse for her to take care of er son, ust as with any other delivery.

The grandfather King Suddhodana' love was profound. If he did not see Rahula, he lost all appetite. When he thought of the bodhisattva, he took Rahula into his arms and dispersed his gloomy thoughts with him.

In short, after six years, King Suddhodana longed for the Buddha and sent a messenger to invite him. Out of ompassion the Buddha returned to his former country. He came to the Sakya palace. The Buddha changed into one thousand two hundred fifty bhiksus who all looked like the Buddha, having the same luster. Yasodhara said to Rahula, "Who is your father? Go to him!" After Rahula had bowed to the Buddha, he stood at the Tathagata' right side. The Tathagata stroked Rahula' head with his hand, which showed a wheel from the merits he had developed in countless kalpas. The Sakyas then all thought, "The Buddha still has personal affection now." The Buddha knew what the Sakyas were thinking, and he spoke the stanzas:

1. I do not have any undue partiality toward either my royal relatives or the son who was born. I ust stroked his head with my hand. I have ended all fetters. My love or hatred is forever done away with.

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2. Do not have any doubt or uncertainty about my son! He will go forth too, again being my son in the Doctrine. 3. I shall briefly mention his qualities: He will go forth and apply himself to the true path. He will accomplish the fruition of arhatship.

497c Parable 118: An Old Brahman Is Duped

All frauds, deceivers, and cheats outwardly look ordinary, but inwardly they are villainous. That is why a wise one must ascertain other people' rectitude.

For example, long ago in the past there was a Brahman whose age was already advanced but who married a young wife. The wife did not like it that her husband was aged. Her licentiousness was unending. When her desire had become manifest, she urged her husband to organize a gathering, inviting young Brahmans. The husband suspected deceit and did not want to invite them in. The young woman then devised all sorts of schemes to delude her husband. When the son of he old Brahman' former wife fell into a fire, the young woman saw it with her own eyes. She let him fall and did not hold him back. The Brahman said, "Why did you not seize my son when he fell into the fire just now?" His wife replied, "Since my youth, I have only approached my own husband. I have never held another man. Why do you all of a sudden want me to lay my hands on this male child?"

When the old Brahman heard these words, he thought it was as she had said. Because he trusted his wife, he organized a great gathering in his house and assembled the Brahmans. The young woman then had intercourse with them. When the old Brahman heard about this, he felt bitter. So he took his valuables, wrapped them in his clothes, and left his wife.

When he was far away from home he saw a Brahman on his way, and they became companions. That evening they stayed together in one place. At the break of day they went on together. When they had left the house of their host and were leaving it 245

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behind, the other Brahman said to the old one, "There is a leaf hat got stuck to my clothes at the place where we spent the night yesterday. Since I was a child I have not appropriated any worldly object. I consider a leaf ticking to me to be an absolute disgrace. I would like to go back to that host and return the leaf. You stay here and wait for me to go there and back." When the old Brahman heard these words, he sincerely believed them; and he became twice as reverential. He promised he would stay and wait. The other Brahman pretended that he wanted to take the leaf ack to their host, but he entered a ditch in the vicinity and lay down on his stomach. After quite some time he went back and said that he had returned the leaf to the host. The old Brahman trustingly thought it was true and his affection doubled.

As the moment was right for the old Brahman to wash and relieve himself, he entrusted his valuables to his companion. This person then took the valuables and ran off. When the old Brahman saw that he had been robbed of his belongings, he was saddened by that man and felt hurt. Full of sorrow and distress, he disappointedly continued on his way.

After walking for a while, he rested underneath a tree and saw a stork. It held a straw in its beak and said to the birds, "We should sympathize with each other, come together in one place, and stay there together!" At that time the birds all believed its words and gathered together. Then, after the stork had urged all the other birds to be on their way, it went to their nests, pecked their eggs, and drank the liquid. It killed their offspring and ate them. When the birds were about to arrive, [the stork] again took up a straw in its beak. After the birds had returned, they saw what had happened; and they all angrily railed at the stork, but it retorted, "I had nothing to do with it!" The birds knew then that it was full of deceit and they all left.

After [the Brahman] had passed some more time under the tree, he saw a heretic who had gone forth. He was wearing a patched robe and walked quietly, taking slow paces, [and calling out,] "Out of y way, you creatures!''The old Brahman asked him, "Why do you call out, 'Out of my way!' as you walk along?" The 246

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heretic answered, "I have gone forth. I have compassion for all, and I fear that I might hurt an insect or an ant. That is why I call out." When the Brahman saw the one who had gone forth speaking these words openly, he had profound and genuine faith in him. So he immediately followed him and went to his house. Spending the night there, [the heretic] said to the Brahman, "I need a solitary place in order to develop my thoughts. Stay in another room and sleep there." The Brahman was happy to hear that he would practice the path then, and he felt oy.

Late after midnight he heard the sounds of music, of singing and dancing. So he went to have a look and he saw that in the room where the heretic who had gone forth was staying, there was a pit in the floor. A woman had come out of it to associate with him. When the woman was dancing, the heretic played the harp. When the heretic was dancing, the woman played the harp. When he had seen this, [the Brahman] said to himself, "Among all beings in the world, no matter whether they are men or animals, there is not one you can trust." He spoke the stanza:

She did not touch another man;

And he returned the leaf o his host.

The crane deceivingly held a straw in its beak, And the heretic was afraid to hurt an insect. The words of one of hese cheats

Can be trusted at all.

At that time there was an elder in the land who had great wealth in his home. He had a large number of precious objects. One night he lost a great deal of riches. When the king heard this, he asked the elder about his acquaintances in order to ascertain who might have caused the loss. The elder informed the king, "I have never had anything to do with scoundrels. There is only one Brahman who has long been coming and going. He purifies his person and cleanses himself. He would not offend against anyone' possessions. When a leaf tuck to his clothes he returned it to its owner. There has not been anyone else except him." When the king had heard this, he took hold of the Brahman and 247

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interrogated him. The elder then went to inform the king, "That man' pure conduct is unequalled in the world. How can he suddenly be arrested! I would rather lose my riches! Please, O king, set him free!"

The king then answered, "In the past I have heard that there are such cases: Outwardly they feign purity, but inwardly they harbor ickedness. Do not fret! Let me investigate the truth!''After he had said these words, he immediately started his investigation. Being at a loss for what to say and his arguments being clumsy, [the Brahman] confessed to the truth.

And so, when a wise one dwells in the world, he is like a mirror. He is good at distinguishing true from false. He is a guide in the world.

Parable 119: A Brahman's Wife Wants to Harm Her

Mother-in-Law

Once there was a Brahman whose wife was young. Her beauty was dazzling and her lust was prodigious. She would have liked to indulge in profligacy; but because her mother-in-law was there, she could not do as she wanted. She secretly conceived a treacherous plot to harm her mother-in-law. She piously pretended to take care of her in order to mislead her husband' mind. From morning till dark she was very respectful, providing for her so that she lacked nothing. Her husband was glad, and he said to his wife, "You take care of er now, so you are a pious wife. If y mother has reached old age it is because of your efforts." The wife answered her husband, "I bring her worldly contributions now. She does not gain much! If she obtained the offerings of a goddess, then my wishes would be fulfilled. Is there a good ay for er to somehow be reborn as a goddess?" The husband replied to his wife, "According to the rules of the Brahmans, one may jump into an abyss of fire and be burnt by the five fires. If one acts in this way, one obtains rebirth in heaven." he wife replied to her usband, "If y motherin-law may be reborn in heaven this way and receive spontaneous 248

498c Parable 119

offerings, why do we have to be so diligent in assuring that she receive our worldly offerings?"

Upon her saying these words, the husband believed them. So he made a large pit of fire in the open country, piled up plenty of firewood, and made a big blaze. At the pit he then arranged for a large gathering. They supported his aged mother on her way there and convened all their relatives. The whole crowd of Brahmans went to the gathering place. They beat drums, made music, and sang. They ere all happy the whole day ong. When the guests had gone away, husband and wife stayed alone with his mother. They led her to the fiery pit and pushed her into it. They went away without looking back.

In the fiery pit there was a ledge. The mother fell on the ledge; she did not fall into the fire after all. The mother then came out of the pit. As the day ould soon come to an end, she wanted to return home following the path she had come. On her way she passed through a dense forest. It was dark where she was; and she was afraid of igers and wolves, raksasas and demons. She climbed up a low tree in order to escape what she feared. By chance a band of robbers who had stolen a great deal of riches gathered one after the other, and rested underneath the tree. The aged mother was afraid, so afraid that she did not dare to move; but she could not hold back and coughed. When the robbers heard the sound of coughing, they thought it was an evil demon, left their riches behind, and all ran off.

When daylight came, the aged mother as calm and composed. Without any fear she immediately came down from the tree. She picked out some valuables: fragrant necklaces, pearls, golden bracelets, pearly pendants, all kinds of genuine and wonderful objects, and she went home carrying a full load. When the husband and his wife saw the mother, they were startled and terrified. They thought she was a vetala demon. As they did not venture to come closer, the mother said, "After my death I was reborn in heaven and obtained a great deal of iches." She said to the wife, "The fragrant necklaces, pearls, golden bracelets, and pearly pendants are gifts to you from your parents, aunts, and sisters. Because of y old age 249

Chapter X

and weakness, I could not carry more. I tell you so that you may come; they will be given according to your wishes." When the wife heard her mother-in-law' words, she was happy and delighted. She wanted to jump into a fiery pit, just as had her mother-in-law; and she said to her husband, "Because my aged mother-in-law has jumped into a fiery pit now, she has obtained these riches. Because her strength is weak, she could not carry more. If I go, I shall certainly obtain more." The husband made a fiery pit for her, just as she had said. She jumped in and was consumed. She immediately vanished forever. The gods then spoke the stanza:

A man, towards honored ones,

Must have no evil thoughts

Just as a wife, wanting to harm her mother-in-law, Was burned and destroyed herself nstead.

Parable 120: The Crows and the Owls Avenge Their Grievances

Once the crows and the owls were each other' enemies. The crows waited for daytime and, knowing that the owls could not see, trampled the owls to death and devoured their flesh. The owls knew that at night the crows' eyes were in darkness; and they pecked at the crows, pierced their bellies open, and ate them. The fears of the day and the fears of the night never ended.

There was a clever crow then among the other crows, who said to the crows, 'We are enemies, and if e do not seek a solution we shall finally massacre one another. It is impossible for both of s to be saved. We should find a means to exterminate the owls. Only then can we be happy. If this does not happen, we shall finally be defeated." The crows replied, "It is as you say. What means should we devise to obtain the destruction of our enemies?" The clever crow answered, "You, crows, just peck at me and pull out my 250

499a Parable 120

feathers! Peck up my head! I shall devise a plan to exterminate them." So they did as he said.

His appearance haggard from anxiety, he lamented outside the nesting place of the owls. One owl heard his voice and came out and asked, "Why do you now come to us, your head mauled and your feathers ruined, suffering bitterly and uttering amentations? What do you want to tell us?" he crow said to the owl, "The crows hate me, and I cannot stay alive. That is why I have come to give myself up to you, so that I may escape their enmity." The owl felt compassion then and wanted to keep and feed him, but the other owls all said, "This is our enemy. We must not attend to him. Why would you feed him to prolong his enmity?" The owl then replied, "Because he is in great distress; he has come here to call on us. All by himself and alone, what harm could he possibly do?" Consequently he fed him and regularly gave him remnants of eat. As days and months gradually passed, the crow' feathers gradually grew back and he pretended to be happy; but he secretly devised a plan.

He carried dry branches, grasses, and wood and placed them in the owl' nest, as if to show his gratitude. The owl said to the crow, "Why do you do this?" The crow replied, "There are nothing but cold stones in your nest. I use these grasses and wood in order to keep out he wind and cold."The owl thought hat hat was right. He kept his silence and did not reply. Thereupon the crow asked to take care of the nest. In his deceit he was given the task, so that he might show his gratitude for the support given to him. Then there happened to be a severe snowstorm and the cold was bitter. The owls came together in the nest in a flurry. The crow saw his chance and rejoiced. He brought a herdsman' fire and set fire to the owl' nest with it. The owls were at once burnt in the den. The gods then spoke the stanza:

Wherever there is an old grudge

One should not have confidence.

The crow, for instance, pretended to do good,

But he burned the owls to death.

251

Back Matters

Chapter X

Parable 121: A Maidservant Fights with a Goat

There once was a maidservant whose disposition was honest. She used to be in charge of her master' barley and beans. In her master' home there was a goat that, looking for a way out, ate the barley. As the number of ecks [of rain] was diminished, the maid faced her master' anger. She said, "Truly I did not take it! It was all eaten by the goat!" For this reason the maid had a constant dislike of the goat. Every time she was beaten with the rod, she then beat the goat with it. The goat cherished anger, too, and it came to butt the maid. Thus they offended each other many times. One day the maid was empty-handed when lighting the fire. The goat saw that she did not have a rod, and it came straight at the maid to butt her. Because the maid was in difficulty, she put the fire she had lighted on the goat' back. As the goat was burned by he fire, it ushed against everything and set fire to the villagers, all the way up to the mountain wilds. At that moment there were five hundred monkeys in the mountains. When the fire came, it as a big blaze and they could not escape. So they were all immediately burnt to death by the fire. When the gods saw this, they spoke the stanza:

Amidst anger and strife

One must not stay!

When the goat and the maid quarrelled,

The villagers and the monkeys died.

252

Glossary

acarya: teacher.

akimcanyayatana: the stage of samadhi (q.v.) in which nothing exists; the third stage of the four stages of the formless world. agama: early Buddhist texts, most of which are extant only in Chinese translation; they correspond to the Pali nikayas. anagamin: non-returner; one who need not be reborn on this earth; one who is in the third of the four stages of development. aranyaka: pertaining to the forest; a forest-dweller; a forested place. aranyaka bhiksu: a forest-dwelling monk. aranyaka conduct: dwelling in the forest, arhat: one who is in the last of the four stages of development. asamkhyeya kalpa: an aeon of a certain duration. (See Abh. K. III). asoka: a kind of flower.

asura: titan; quarrelsome rival of the gods (devas). avadana: story, parable; one of the twelve types of scriptures. bhadrakalpa: the Good Kalpa, in which a thousand Buddhas will appear. Bhagavan: the Buddha; the Lord.

bhavanamarga: path of development, cultivation, or meditation. bhiksu: a Buddhist monk.

bhiksuni: a Buddhist nun.

birth and death: samsara; the round of rebirth. bodhi: awakening; enlightenment.

bodhisattva: a being on the way to awakening. bodhi tree: the tree under which the Buddha attained awakening in meditation.

Brahma: first of the gods of the Brahma class. Brahma gods: supreme class of gods.

Brahma Heaven: the heaven in which the Brahma gods live. brahmacarya: Brahma conduct; the religious life; celibacy. Cakravartin: the Wheel-turning King; universal monarch. candala: an outcaste; a violent person, a butcher. candra: moon, splendor.

danapati: patron, almsgiver, donor.

Dharma: the Buddhist doctrine.

253

Glossary

dharma: an individually existing thing. Dharmaguptaka: a certain school of Buddhism. Dharmapada: a work corresponding to the Pali Dhammapada. dhutaguna: an ascetic practice, such as dwelling in the forest. eight difficult conditions: eight conditions under which it is difficult to encounter a Buddha: (1) in the hells, (2) as hungry ghosts, (3) as animals, (4) in Uttarakuru (the northern continent where all is pleasant), (5) in the long-life heavens (where life is long and easy), (6) as deaf, blind, and dumb, (7) as a worldly philosopher, (8) in the intermediate period between a Buddha and his successor. four stages of development: srotapanna (q.v.), sakrdagamin (q.v.), anagamin (q.v.), arhat (q.v.). gandharva: a celestial musician. garuda: king of irds.

gatha: a scriptural stanza.

jambu: a type of tree; its fruit; a rose apple. Jambudvipa: a mythological continent south of Mount Sumeru, q.v. jataka: a story of a previous life of the Buddha. kalala: an embryo in a certain stage of development. kalpa: an aeon.

kambala: a wool garment.

karma: action that results in recompense or retribution; willed action; moral action.

karmadana: giver of ork, i.e., assigner of duties (in a monastery). kasaya: a red or yellow monk' robe. khadira: a kind of acacia tree; its wood. krkara: a kind of partridge.

krosa: a distance; earshot.

kumuda: a kind of ater lily.

li: a distance; somewhat more than one-third of a mile. Mahacina: Great China; China. mahallaka: an aged monk.

Mahesvara: a certain god; often Siva. mahoraga: a class of demons shaped like boas. Mahotpala Hell: Great Lotus Hell. malla: an athlete.

Mara: the Evil One; the Devil. naga: serpent deity, dragon.

254

Glossary

Namo: homage (to).

Narayana: Visnu.

Nirgrantha: a Jain.

nyagrodha: a type of Indian fig tree. padma: a red lotus.

pancavarsika: great quinquennial assembly. Paplyan: Wicked (epithet of Mara). pisaca: a kind of demon.

pratyekabuddha: a solitary Buddha; one who neither teaches nor is taught. pundarlka: a white lotus.

Rahu: the demon that causes eclipses. raksasa: a kind of demon.

Sakra: Indra; the lord of he gods (so-called, but below Brahma). Sakra devanam indra: Sakra, the lord of the gods (of a certain level). sakrdagamin: one who will be born only once more; one who is in the second of the four stages of development. samadhi: meditation, concentration, (mental) one-pointedness. sambodhi: complete awakening. Sambuddha: one who is completely awake; a Buddha. Samyaksambuddha: one who is truly and completely awakened; a Buddha. Sangha: the Buddhist order, the monastic community. Sarvastivada: a certain school of Buddhism. sramana: an ascetic.

sramanera: a Buddhist novice monk. sramanyaphala: fruition of a sramana. srotapanna: stream enterer; one who is in the first of the four stages of development.

srotapatti: the state of a stream enterer. sudha: nectar, the beverage of the gods. Sumeru: a mythological mountain, the axis of the world. tala: a type of palm tree.

Three Treasures: the Buddha, the Dharma (Doctrine), and the Sangha (Order).

three unwholesome destinations: the hells, hungry ghosts, animals. Trayastrimsa Heaven: heaven of Sakra. Tripitaka: Three Baskets, an early collection of Buddhist texts. upadhyaya: a teacher of rules. 255

Selected Bibliography

Glossary

upasaka: a Buddhist layman. upasika: a Buddhist laywoman. utpala: a blue lotus. vaidurya: lapis lazuli. vetala: a reanimated corpse-demon. vinaya: a body of onastic rules. yaksa: a type of demon. yojana: a league; a unit of distance. 256

Selected Bibliography

Chavannes, E. Cinq cents contes et apologues extraits du Tripitaka Chinois. Vol. 3:1-145. Paris: E. Leroux, 1911.

Hahn, M., and Schmidt-Glintzer, H. "Die Legende von Dardara und Upadardara in der Fassung des Tsa-pao-tsang-ching." In Monumenta Serica, no. 34: 219-262.1979-80,1982.

Waldschmidt, E., ed. "Das Sakraprasnasütra." In Bruchstücke Buddhistischer Sütras aus dem Zentralasiatischen Sanskritkanon I. Kleinere Sanskrit-Texte, no. 4: 58-113. Leipzig: 1932. 257

Index

Abhidharmakosa, 3 Acarya, 43

Agama, 1

Aggregates, five, 226 Ahimsaka (Brahman's son), 169 Ajatasatru (king), 19,47,89-90, 125-26,128-29

Ajnatakaundinya (Sakyamuni's disciple), 154

Akimcanyayatana, 172 Akrtajna (merchant chief), 85-86 Amrasanda (village), 144 Anagamin(s), 60, 69,112,198,231 Ananda (Sakyamuni's disciple), 9,19, 20, 71, 82, 86,138,155-57,173, 191-93, 205, 207 Aniruddha (Sakyamuni's disciple), 58-59,114,117, 240 Ants, 107

Aranyaka(s), 39-40, 67,144,171 bhiksu, 66

conduct, 66

Arhat(s), 15, 51, 62, 85,107,135, 144-46,156,167,168,171,177, 178,182,194, 202, 205, 223, 231, 236, 237

Arhatship, 20, 21, 37, 39,40, 49-52, 60, 66,112,133,172, 231, 235, 237, 245

Aruna (naga king), 178, 200-1 Asoka (tree), 127 Asurai ), 146,148,156 Asvaghosa (bodhisattva), 183 Atavl (city), 196, 215 Athlete(s), 196-97, 220 Avadana, 1

Awakening, 28,159, 231 Baka-brahmana (Brahman), 69 Bandhumat (king), 56 Bandhumati (country), 216 Bandit, 3, 7, 21, 224 Beggar, 55,101

Benares, 21,22,29, 43,47, 49,82, 85, 86, 89, 90, 99,100,170, 227, 228 Bhadrâ (Brahmadatta' wife), 37-39 Bhadrakalpa, 32—33 Bhagavân, 155

Bharata (Dasaratha's son), 6-8 Bhâvanâmârga, 4

Bhiksuis), 11,13-15, 19-22, 25, 26, 28, 29, 32,33, 37,39-43, 45,47, 49-51, 59, 60,66-72, 82-86, 88-91,102,108,114,122-24, 126,127,129-41,147,150,153, 154,162-64,167,168,170-77, 180,181,188,192,194, 198, 200, 202, 205,217, 224, 230-32, 239, 244. See also Monk(s) Bhiksuni(s), 20, 21, 37, 39, 50, 89, 234 Bhujavati (waiting maid), 146 Bimbisara (king), 3, 125, 128, 140, 154.155.196, 200 Birth and death, 60, 61, 82, 86,116, 137.168.179.180.181.196, 206, 231

Blind

dragon, 32,219

monkey, 17,192-93 parents, 9-14,45-46 Bodhi, 72, 240

Bodhi Tree, 169

Bodhisattva, 40, 70, 72, 86,156, 157, 183, 240-44

Brahma

gods, 117

Heaven, 69,148

world, 148

Brahma, 13, 43,153,156,198 Brahmacarya, 151 Brahmadatta (king), 11, 29, 31, 33, 37, 38, 48,49, 89

Brahman(s), 26, 29, 30, 58, 73, 83, 85, 86, 92-95,108, 111, 144,151, 152,156-58,167-69,188, 210-14, 216, 219, 221, 222, 228, 245-49

Brahmayasas (king), 228 Brigand(s), 23,195-96 Buddhahood, 20,86,154,160 259

Index

Buddha-households, 3 Bull(s), 3, 62-63, 191 Cakravartin, 117 Camel, 214

Càmpeya (nâga), 83 Candâla, 236—37 Candana, 159

Candana Kaniska (king), 182-83 Candapradyota (king), 59-62,210, ' 212, 216-18

Candra, 6-7

Caraka (Kaniska' physician), 4,183 Cat, 88,216, 237 Câtumà (city), 155 Causality, karmic, 32, 33, 70, 72,126, 127,130,137,139,141,156,160, 163, 204, 218-20, 235, 238, 239 Chia-pu (king), 159 Chicken(s), 88

China, 1, 2

Cock, 88

Compassion, 11-13, 38,42, 57, 58, 72, 86,104,138, 202, 203, 210, 241, 243, 244, 247, 251 Concentration, 68,107,145,146, 148-50,171,178, 220,231, 232, 238

Conditions, eight difficult, 56 Crane, 80, 247

Crow(s), 178-79, 250-51 Daksinacala (country), 41 Dânapati, 66

Dardara (dragon king), 71-73, 82 Darkness, 11,125,155—57, 250 Darva (bhiksu), 49-50 Dasabala Kàsyapa (Sâkyamuni' disciple), 168-69 Dasaratha (king), 3, 6-7 Deer, 11, 32-33, 78, 89, 215, 243 Defilers, three, 137 Deformities, eighteen, 52 Deliverance, 40,41, 111, 151 Demon(s), 91,108,109,152,163,180, 197-201, 206, 220, 221, 229, 249 Desire(s)

five, 92, 95

five objects of, 243 Destination(s), 91,132,139,204 three (or five) unwholesome, 20, 29, 41, 50, 52, 56, 61, 70, 81,154, 179,184,185

wholesome, 73

Devadatta {bhiksu), 39-41, 48-49, 58, 71, 82-86, 88-91,125,128,168, 205, 207

Devil, 169-70

Dhanapala (elephant), 84, 205 Dharma (Doctrine), 38, 82,114 bodies, 178

Dharmas (elements), 72,150 Dharmaguptaka, 1 Dharmapada, 4

Dharmapala (Brahmadatta's son), 48-49

[Dhrtalrastra (king of eese), 205 Dhutaguna{s), 59 Diligence, 49,147,150 Dipamkara (sage), 70 Disciples, 25,45,51, 56, 68,131,146, 147,170,178-80,197, 202, 203, 210, 225

Doe, 26-29,32-33 Dog(s), 52,181,195, 212, 239, 240 Dragon(s), 71-73, 83, 87,156,169, 178, 200, 201, 206, 219, 243 Dundubhi (small ndga), 71, 73, 82 Durmati (Brahmadatta' wife), 49 Durmati (state councillor), 86-88 Dvaipayana (sage), 26 Elephant(s), 16,28, 37-39,45^7, 74, 79, 84, 86,115,144,148, 154,184, 205, 214-16, 241 Endurance, 164

Faith, 44, 76,104,125,147,152,155, 198, 200, 230, 238, 247 Fan-mo-yao (king), 205 Fearlessnesses, four, 240 Fei Ch'ang-fang, 2 Filial

duty, 8

obedience, 7

piety, 3, 224, 227. See also Piety; Pious

Fires

five, 248

three, 41

260

Index

Fool(s), 77-80, 88, 90,195,223 Foolishness, 77-78,172 Forbearance, 72, 75, 76, 78, 79 Formations, 112

Fruition(s), 104, 111, 124,127,155, 176,177, 230-32, 245 four, 4, 230

Horse(s), 30, 51,54,104,184,197, 214, 226

Hsiao-wen, 2

Hungry ghost, 16,156 Hunter(s), 19, 38-39, 89,162, 203-7 Gandhara, 2-4, 62,103,107 Gandharvai ), 144-48, 153 Garuda(s), 148

Gathais), 82,84, 88 Geese, 162, 203-7 Ghosila (elder), 239-40 Goat, 252

God(s), 19, 28, 29, 41,64, 72, 91-95, Ignorance, 77

Impermanence, 172, 241 Impurity (-ies), 42, 60, 68, 121,123, 151,178

Incantation(s), 83,109,237 Indebtedness to parents, 44 India, 2,83,86,134,140,167,178,180 Indra, 10, 42, 43. See also Sakra [devànam indra] Vasava Isana (god), 148

117,121-24,126-32,135-37, 141,144-53,155,156,174,175, Jambu (tree), 90

185,193,198, 206,210,219-22, Jambudvipa, 6, 9,11,19, 23, 24, 27, 235, 243, 250-52

32,127,159,193,194, 201,214, Goddess(es), 53,92,121-29,133, 235

135-39,193, 235, 248 Jàtaka(s), 1

Gopaka (Heavenly Son), 147—48 Jayanta (arhat), 178-82 Gopala (prince), 213,219 Jealousy, 78,148-49 Grdhrakuta (mountain), 28, 101,140 Jetavana (forest), 162,174, 177, 203 Jivamjivaka (bird), 83 Joyneck (parrot), 42 Hardship, 20, 78, 81,104,106,162, 168,177,184

Hare, 39-40

Hariti (Pancika' wife), 220-21 Heaven, 12,13,44, 69, 74, 85, 87, 121-23,125,127,129,131,136, 144,153,154,179,190,220, 227 birth in, 13,17, 26, 92-94,109-11, 117,121-41,146,173-78,193, 194, 204, 234, 248 Heavenly Kings, Four, 148,156 Hell(s), 13,17, 28,61, 70, 91,193,194, 224, 226, 227

Kalasutra, 25

Mahotpala, 69

Heretic, 108,131,176, 212, 223, 246-47

Heretical teachers, six, 89,108, 202 Heterodox path, 203, 210 Hinayana, 4

Honey, 174, 235

Honorable things, three, 17. See also Precious things, three; Triple Jewel

Kacangalà (Sakyamuni' former mother), 20-21

Kalala, 226

Kalasutra. See Hell(s) Kalpa(s), 11,15,16, 56, 68, 69,114, 117,159,170,179, 216, 217, 218, 239, 244

Kambala, 215, 216, 230 Kaniska, 3, 4. See also Candana Kaniska

Kapila (devout layman), 104,106 Kapilavastu (city), 191 Karma, 128,129,140, 226 Karmadana, 101—4

Kasdya, 37-38,51,107 K&3i (country), 11-13, 40,45-47, 71, 82, 83, 86,168,170,172,189,191, 194,195,198, 200, 201, 205 Kasmir (country), 2-4, 51, 178,180, 182

Kasyapa Buddha, 21,42, 50, 56, 121-24, 204, 221

Index

Katyayana (bhiksu), 60, 61,210-12, 214, 216-18^ 238, 239 Kaundinya (Säkyamuni' disciple), 114,154. See also Äjnatakaundinya Kausämbl (city), 188 Kausika, 148-52. See also Sakra [devänäm indra] Khadira, 168, 243 Khänu (painter), 4,103—4 Kikkäya, 1, 2

Knowledges, four analytical, 158, 240 Kokälika (slanderer), 49,68-70 Krakucchanda Buddha, 70 Krkara (bird), 89 Krosa, 29, 154

Ksäntivädin, 60 Ksema (member of äkya family), 155-57

Ksudrakapitaka, 1 Kumbhända (demon), 156 Kumuda, 85

Kusänas (country), 182-83,215 Laksmana (Dasaratha's son), 6-7 Li, 217, 218

Liberality, 3, 83,147,157,158,164, 183,184, 219, 220 Lion(s), 154,158, 205, 236 Liu Hsiao-piao, 1, 2 Lotus, 26, 29-33,37, 84,121-24, 241, 244

Loyalty, 8, 9

Magadha (country), 3,144 Maghavat, 153. See also Sakra [devänäm indra] Magic, 70, 86, 237 Mahäcina, 215

Mahäkäsyapa (Säkyamuni's disciple), 13,59

Mahallaka, 160-64 Mahämaudgalyäyana (Säkyamuni's disciple), 59

Mahäprajäpati (Säkyamuni's step-mother), 20,112-13 Mahävibhäsä, 3

Mahesvara, 221

Mahoragaiß), 148 Mahotpala. See Hell(s) Maitrakanyaka {bhiksu), 50 Maitrakanyaka (merchants' leader), 21-25

Maitreya (bodhisattva), 70, 113-14 Makara (fish), 167, 241 Malta, 196

Mantra(s), 4

Mara(s), 152,156,198 four, 240

Matali, 145

Mathara (Kaniska' minister), 183 Maudgalyayana (Sakyamuni' disciple), 68-70, 88,139,197, 201 Maya (Sakyamuni' mother), 13-14, 19,32

Meaningful things, six, 150 Meditation, 2,51, 52,59,144,158, 164,178, 238

Menandros (king), 3, 224—25 Merchant(s), 21,23, 85, 86, 91,110, 141,154,155,163,164,189,199, 201-3

Miracle(s), 218,237 Monk(s), 1,2,49,50, 66,101,102,105, 110,160,192, 203, 204. See also Bhiksu( )

Monkey(s), 17,19-20,40-41,192, 195-96, 252

Morality, 8, 38,117,147,150,164,171, 193, 220, 241

Mrgankavatl (Brahmadatta' wife), 28, 30, 33

Naga{s), 148

Nagasena {bhiksu), 3, 224—27 Namo, 153,155,157,194 to the Bhagavan, 155 Nanda (Sakyamuni' disciple), 191-94,196

Narayana, 6

Nayaka (arhat), 171 Nirgrantha, 202-3 Nirvana, 28-29, 56, 91,153,159,179, 220, 237

Nun(s), 20-21. See also Bhiksuni(s) Nyagrodha (tree), 158,191 Obedience, 67

O-shou (king), 189-91 Other shore, 151, 240 Owl(s), 250-51

Ox, 51-52, 71, 221-22 262

Index

Padma, 85

Padmâvatï (Udayana's wife), 25, 28 Pagoda(s), 37,56, 66,107,121-23, 128-30,140,141,154,183, 237 Pancâla (country), 203 Pancasikha (prince), 144-45,153 Pancavârsika, 103-4 Pâncika (demon king), 220 Pâpiyân, 169-71

Parrot(s), 13-14,42,189-91 king, 189

Pataliputra (city), 239 Path(s)

eightfold right, 149, 150, 230 ten wholesome, 190, 201 Pearl(s), 67,110,112,113,117, 215,249 Perfume, 136

Piety, 3, 8, 9,11,19,45, 224, 227. See also Filial; Pious Pihgala (Hârïtï's son), 221 Pious

care of arents, 43 Conduct, 43

insight, 57

obedience, 12,13,15,17, 20, 45, 58 relative, 8

son, 7,12,13

wife, 248. See also Filial; Piety Pisàca, 156

Pitaka, 1

Poisons, three, 38, 200 Powerfs), 6,45,49,50,63,73, 75,77, 78, 81,145,147,167,184,220, 238 of compassion, 57 divine, 85

four, of eloquence, 113 of gem, 167

of erbs, 237

karmic, 55, 226

supernatural, 70,90, 91,146,148, 178, 236

ten, 89,160, 240 of ow, 33

Prasenajit (king), 47,52, 55,63, 111, 132,167,172,174,175, 203^1 Pratyekabuddha(s), 28, 32-33, 52,54, 69,116, 156,170, 218, 239, 240 Precepts, 72-73, 76, 98-99,114,117, 124,131,133,156,170,178,183, 184,193-94, 204, 221 eight, 73,123-24,170,230, 235 five, 43, 83,133, 201,221 Precious things, three, 16-17,155, 176,188, 216. See also Triple Jewel; Honorable things, three Pundarika, 85

Purity 72-73,98-99,123,124,151, 198, 248

Pürna (young Brahman), 111 Pürnamukha (king), 194 Purusapura (city), 3 Pusya (elder), 133 Python, 154

Qualities

eighteen special, 240 three, 150

Rädhikä (Prasenajit's daughter), 52, 54 Rähu, 241

Rähula (Säkyamuni' son), 4,168, 240, 244

Rähulagupta (high official), 9 Räjagrha (city), 13, 21, 28,40, 48, 71, 82-86, 88, 89, 91,125,130,134, 140,144,154, 196,198, 200, 205 Räksasa(s), 85,249 Ram, 193

Räma (king), 219 Räma (prince), 6-8 Rästra. See [Dhrta]rastra Recollections, three, 173 Recompense, 56, 63-64, 92-95, 98, 101,103-11,117,121-24, 134-41,157-59,217, 218, 230, 232. See also Retribution(s) Rejection-of-the-Aged (country), 14-15 Relics, 56

Retribution(s), 22, 25,103, 222,224, 227, 239. See also Recompense Revata (arhat), 51 Roruka (city), 234, 239 Sacipati (Sakra), 153 Sailä (bhiksuni), 234 Sakra [devänäm indra], 10-13, 40,42, 117,121-28,135-37,144-56. See also Indra; Vasava questions of, 144 Sakraprasnasütra, 4 Sakrdägämin, 152,231 Säkya(s), 155-57, 240, 242-44 263

Index

clan, 117,155

Sakyamuni, 3, 240 Samadhi, 50,146, 202 Sambodhi, 155

Sambuddha, 72

Samyaksambuddha, 146 Sangha, 16, 72, 82,104,108-10,112, 113,121,125,126,128,130,132, 133,137,155,160,161,181,184, 212, 232, 239

Sarikhanidhi (God of reasure), 228-29

Saptabhu (king), 27-28 Sarana (Udayana's son), 59-62 Sariputra (Sakyamuni' disciple), 13, 14,19, 59,68-70, 88,89,139,154, 160-64,197, 201

Sarvastivada, 1, 2,4 Satrughna (Dasaratha' son), 6 Seer(s), 57, 89-91,144,156,168-72, 203

Seer Mountains, 90,195, 218 Selfishness, 148-50 Senaka (state councillor), 86-88 Sheep, 71,222-23 Siddhartha, 240—43 Sikhandin (Matali' son), 145 Simha (merchant), 199 Sivakosa (Candapradyota' wife), 213, 215,219

Slander, 3,49-52, 58, 67-70, 72, 73, 76, 80, 90, 91,128,133,238 Slesaloma (demon), 199 Snake(s), 15,87,195, 213, 215,229 Sramanais), 4,51,73, 92-95,98,151, 152,156-58,160,188, 210 Sramanera, 107

Sramanyaphala, 4 Sravakas, 70, 240 SravastI (country), 9,14,19, 25,37, 39, 43,45, 55, 111, 126,127,129,131, 133,135-38,141,146,160,167, 171-77, 202, 203 Sripunyamati (Ajatasatru' retainer), 128

Srotapanna(s), 41,43, 62,85,100,103, 121,122,125-27,129-41,152, 155,173-77,181,188,200, 204, 230, 231

Srotapatti, 60,128,129,141,173,175 Stork, 84,213, 215,246 Subhadra (elder), 198 Subhadra (elephant' wife), 37-39 Subhuti (Sakyamuni' disciple), 58-59 Sudarsana (state councillor), 201 Sudatta (elder), 58-59,132-33,137, 174,175

Suddhodana (Sakyamuni's father), 13, 14, 32, 207

Sudha, 90

Sugar Cane, 135

Sugata (Well-departed One), 155 Sumeru (mountain), 78, 227 Sumukha (goose minister), 205-7 Sundarl (Nanda' wife), 68,192,196 Superknowledges, 40, 90, 111, 168, 170,172, 203

five (or six), 39—40 Suprabha (Prasenajit's daughter), 55-56

Suiyavarcasa (Tumburu' daughter), 145,153

Sutra(s), 21,156 Swan, 84, 213, 215 Syamaka (sage), 11-13 Syamavatl (Udayana's wife), 234-35 Taksasila (city), 179 75la (tree), 70

T'an-yao, 1-3

Tathagata, 2, 3,14,15, 40,43, 45,49, 53, 54, 56, 71, 72,82-84, 86, 88, 89,112,126,127,134,139-41, 146,152,159,167-72,174,188, 191,193,198, 200,202, 204, 210, 244

Temple(s), 2, 3, 66,105,108,113,160, 170,171,192, 220, 232 Time, three periods of, 125 Tisya (minister), 237 Tortoise, 85-86

Transformations

eighteen, 50,51,67,70,100,116, 218

magic, 70

Trayastrimsa Heaven, 19, 90,109, 125,135, 147,193, 204 Tripitaka, 66-68 Triple Jewel, 132,133,137, 219, 232, 238. See also Precious things, three; Honorable things, three Tsa-pao-tsang-ching, 1 264

Index

Tumburu (gandharva king), 145,153 Tun-huang, 2, 3 Tusita Heaven, 25 Udayana (king), 4,26-27, 30-31,59, 234, 236

Ujjayini (city), 218 Upadardara (dragon king), 71-73, 81-82

Upädhyäya, 43, 60-61 Upäsaka(s), 89,198 Upäsikä(s), 89

Upatisya (minister), 237 Utpala, 85, 126 Vaidehaka, Mount, 144,153 Vaidürya, 215

Väsava (Sakra), 153. See also Indra; Sakra [devänäm indra] Vasubandhu, 3

Vemacitra (god), 219-20 Vetäla (demon), 249 spell, 156

Videha (country), 37, 45-47,87,194, 199

Vidhüra (minister), 200-1 Vidyut (Sakya woman), 240 Vinaya( ), 1

Vipasyin Buddha, 56,179, 216, 217 Visakha (trader), 202-3 Visnudeva (Sakya man), 242 Vow, 14,32-33, 37, 38,130,197, 217, 235

Vrji, 215

Wen-ch'eng, 2

Wheel-turning King, 159, 212, 241 Wisdom, 44, 77, 79,148,150,152, 164,171,172,198, 201, 220, 224,234

Wish-granting gem(s), 23-25, 56,167, 201

Wolf, 10,78,249 Worlds, three, 125,137 Wu, 2

Yajnadatta (Yaksa' son), 172 Yaksa (demon), 91,148,156, 200-1 Yaksa (state councillor), 172 Yasodhara (Sakyamuni's wife), 39, 240, 242—14

Yojana(s), 136

265