T211 The Scriptural Text Verses of the Doctrine, with Parables

Volume Two

Chapter XII

(icontinued)

Formerly, when the Buddha had just attained the Path, he was in the land of Rajagrha. While making conversions he gradually arrived in the land of Sravastl. The king and his ministers all honored him. Then there was a merchant, an important person, called Po-li (Bhallika?). He went to sea with five hundred merchants searching for precious things. The spirit of the sea then came out. He held a handful of water and asked Po-li: "Is the water of the sea plenty or is my handful of ater plenty?" Po-li answered: "The handful of water is plenty." "Why?" "The water of the sea may be plenty, but it is useless for one's present need. It cannot save a thirsty person. A handful of ater may be little, but if one meets a thirsty person one may use it and give it to him to save his life. The merit one will experience in later times is incalculable." The spirit of the sea was glad, and he said in praise: "Excellent!" He then took off his eightfold fragrant necklace, comparable to the seven precious things, to present to Po-li. While the spirit of the sea accompanied him, he went back safely and arrived in the land of Sravastl. He presented the fragrant necklace to King Prasenajit and gave a complete account of its origin. "I think this fragrant necklace must not be worn by me. I respectfully offer it to you. I hope you will accept it. " The king received the fragrant necklace and he thought it wonderful. So he called the women and had them line up in front of him. He would give the fragrant necklace to the most beautiful one. Sixty thousand women came in complete 71

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The Scriptural Text: Verses of the Doctrine, with Parables attire. The king asked: "Why did my wife Mallika not come forward?" A servant answered: "Today is the fifteenth day. She observes the fast according to the Doctrine of he Buddha. She dresses in plain clothes, not in grand attire. That is why she does not come forward. " Then the king became angry and he sent someone to call her, saying: "To observe the fast now, do you not disobey the king's orders?" When he had thus sent for her three times, Lady Mallika came forward dressed in plain clothes. Among the multitude she was as bright as the sun and moon, and twice as beautiful as usual. The king was startled, and as his respect increased he said: What virtue do you possess that you are so exceptionally bright?" The wife said to the king: "I think I have a little merit. I have received this female form. The impurity of ts sensual nature night and day accumulates like a mountain. But one's life is short, and one is afraid of alling into the three woeful destinations. That is why I observe the fast of the Buddha's Doctrine in my life. If ne stops craving and follows the Path, one will meet with merit in every existence." The king rejoiced upon hearing this, and he gave the fragrant necklace to his wife Mallika. His wife replied: "I am observing the fast now. I cannot wear this! You may give it to someone else." The king said: "It was my intention to give it to the most excellent one. You are the most excellent now. Moreover, you observe the fast of the Doctrine, and your determination for the Path is extremely strong. Therefore I give it to you. If you do not accept it, I shall put it away. ' His wife replied: "Oh great king, do not be grieved! I hope that you, O king, will depart from your intention and go with me to where the Buddha is. Present this fragrant necklace to the World-honored One, and collect the noble teaching, thus accumulating a kalpa's (eon's) merit!" The king agreed with her. So he ordered a stately carriage and went to where the Buddha was. He kowtowed to the ground and withdrew to his royal seat. The king said to the Buddha: "The fragrant necklace of the spirit of the sea was presented to me by Po-li. Of sixty thousand wives, there was none who did not want to obtain it. I offered it to Mallika, but she did not take it. She was observing the fast of 72

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the Buddha's Doctrine, and her mind did not covet it. I respectfully present it to you, 0 Buddha. I hope that you will deign to accept it. Your disciples, World-honored One, firmly keep their fast. Such is their honest faith! How meritorious!" Thereupon the World-honored One accepted the fragrant necklace and he spoke the stanzas:

5. If one uses many precious flowers, the hairdo will become beautiful. If one widely accumulates the fragrance of virtue, one's rebirth will change for the better. 6. The scent of herbs and fragrant flowers does not go against the wind. [But] close to the Path and spreading widely, the scent of a virtuous one goes everywhere. 7. Regarding the fragrance of sandalwood and tagara, and the fragrant flower of the blue lotus, even though one may say: "This is genuine!", none could be compared to the scent of the precepts.

8. When the fragrance of a flower is weak, one must not call it genuine! But the scent of keeping the precepts reaches the gods and is most excellent.

9. When one embodies the precepts, and does not deviate in one's conduct, the mind becomes tranquil and is delivered, and one is thereby distanced free from Mara's path. After the Buddha had expounded the stanzas, he again informed the king: "The fame of the merits of fasting reaches far and wide. When Lady Mallika observes the fast of the Buddha's Doctrine for one day and one night, this is better than if, for instance, the sixteen great countries were filled with precious objects and one were to take them and give them away. If one compares the merits, it is like comparing Mount Sumeru and a single bean! If one accumulates merit and applies oneself o wisdom, one may attain nirvana. The king and his wife, and his ministers great and small, were all happy. They dedicated themselves to the practice of the Doctrine. 73

The Scriptural Text: Verses of the Doctrine, with Parables Once the Buddha was on Mount Grdhrakuta in Rajagrha. In the city there were fifty sons of the elders. They went to where the Buddha was, did obeisance, withdrew, and sat down. The Buddha explained to them the Doctrine relative to impermanence, suffering, emptiness, and selflessness. "Affection is like a dream. Having come together, people will soon part. Although esteemed and honored, one still feels sorrow. Only in nirvana is one forever freed from the cycle of birth and death. When all misfortunes are completely appeased, one will be in absolute peace." Upon hearing the Doctrine, the fifty people were happy, and they wished to be his disciples. The Buddha said: "Welcome, monks!" Their hair fell off of itself and they donned the robe of the Doctrine to become ascetics. These ascetics had relatives and friends who were elders. When the elders heard that they had gone forth, they were very happy for them. They went to Mount Grdhrakuta to meet them, and said in praise of them: "You were eager to obtain fine gain, and now you have the determination!" They set up an altar for them and invited the Buddha and his Sangha. The next day the Buddha and his Sangha came to the dwelling to eat. After the meal, he expounded the Doctrine, and they departed in the afternoon. Those ascetics who had recently become adepts hankered after their kin and wanted to revert back to mundane life. The Buddha knew what was on their minds. As he was about to leave through the gates of the city, he saw that in the foul mud, covered by night soil in the ditch of a field, there grew lotus flowers. They were colorful and their scent was clear. Their scent was so fragrant that it overwhelmed any stench. So the Buddha quickly went back to them and spoke the stanzas:

10. Just as in a [filthy] ditch in the field near a major road, there grows a lotus flower with a clear delightful scent,

11. The same applies to the cycle of birth and death. The mundane person remains in the cycle, but the wise one takes leave of it as a [true] disciple of the Buddha. 74

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Having spoken the stanzas, the Buddha returned to the mountain. The worthy Ananda came forward and said to the Buddha: "When you were near the ditch in the field, World-honored One, I did not understand the meaning of he two stanzas you proclaimed there. I would like to hear what they mean. " The Buddha informed Ananda: "Did you see that in the impurity of foul mud, on the night soil in the ditch, there grew lotus flowers?" "Yes, I saw them." The Buddha said: "Ananda, when man is in the world he proceeds from birth to birth. Considering a life of a hundred years, more or less, one goes through love for wife and child, hunger and thirst, cold and warmth, sadness or happiness. Moreover, there are one misfortune, two good fortunes, the three poisons, the four errors, the five aggregates, the six entrances, the seven consciousnesses, the eight wrongs, the nine vexations, and the ten evils to contend with. They are all like the impurity of foul mud, the night soil accumulated in the ditch in the field. All of a sudden there comes a person who realizes that the world is impermanent, who is intent on applying himself to the Path, develops his determination for purity, concentrates his spirit, destroys false notions, and ultimately brings about his attainment of the Path. He is like a lovely lotus flower that grows in foul mud. He by himself attains the Path, and saves his kin as well. All beings will open up in full understanding. He is also like the scent of a flower that overwhelms the stench." When the fifty monks had heard the Buddha's exposition of he Doctrine, their determination became firmer and they attained arhatship.

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Chapter XIII

The Fool

Once the Buddha was in the land of Sravasti. At that time there was a brahman in the city who was going on eighty years and whose wealth was immeasurable. As a person he was foolish and niggardly, and very difficult to convert. He was not aware of the virtue of the Path, nor did he understand the nature of impermanence. But he still built a fine dwelling: a room at the front and a hall in the back, a cool terrace and a warm room, tens of spans of side rooms to the east and the west. Only the sunshades in front of the rear hall were not yet completed. The brahman always managed and directed everything by himself. The Buddha saw with his eyes of the Path that this old man's life would not last all day and that he would go to the nether world. He could not know that himself, and he was simply too busy with his preparations anyway. His spirit did not have any merit. He was really in a pitiable condition. The Buddha led Ananda to his gate. He asked the old man how he felt. "Are you not too tired? This dwelling you are building now, for what purpose is it? " The old man said: "In the front room I shall welcome visitors and in the hall in the back I shall dwell by myself. In the side rooms both east and west I shall have my children, my possessions, and servants. In summer I shall mount my cool terrace and in winter I shall go to my warm room. " The Buddha said to the old man: "For a long time I have heard about you, aged virtuous one. I thought of postponing our conversation, but I happen to have important stanzas. Alive or dead, they are beneficial. I would like to give them to you as a present. I wonder if you could just put your things aside for a while and sit 77 586b

The Scriptural Text: Verses of the Doctrine, with Parables down with me to discuss them?" The old man answered: "Right now I am very busy. I cannot afford to sit down to talk. Come again at a later day and I shall have a good chat with you. The important stanzas you mention, you can expound them now." Thereupon the World-honored One spoke the stanzas:

1. "I have a son. I have riches," the fool ponders anxiously, but he is not himself. Why is he concerned about a son and riches!

2. "In summer I shall stay here. In winter I shall stay there." A fool often ponders in advance, but he does not know about the upcoming turn of events.

3. A fool's foolishness goes to the extreme when he says that he is wise. When a fool confidently calls himself wise, he is called an utter fool.

The brahman said: "You have spoken these stanzas well. You are really keeping me up now! Come later and we shall discuss them again!" The Buddha was grieved then, and he left. Later on the old man walked under a rafter which fell and hit his head. His life was lost immediately. His family wept, and it shocked his four neighbors. The Buddha had not yet gone far when this mishap took place. When the Buddha returned to the village, he met tens of brahmans. They asked the Buddha where he had come from and the Buddha said: "Earlier, when I arrived at the house of the deceased old man, I expounded the Doctrine to him, but he did not believe in the Buddha s words. He was ignorant of his own impermanence. Now he has all of a sudden gone to the nether world." He again fully explained the meaning of he previous stanzas to the brahmans. Upon hearing them they were delighted, and attained the Path. Thereupon the World-honored One spoke the stanzas: 4. A fool approaches a wise one just like a ladle that scoops something flavorful. Even if he associates with the wise for a long time, he still does not know the Doctrine. 78

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5. An intelligent person approaches a wise one just like a tongue that tastes something flavorful. Even though he associates with the wise for just a while, he immediately understands the essence of the Path.

6. When a fool acts, he brings calamity on himself. He readily performs evil, bringing grave misfortune on himself.

7. If one's action is not wholesome, afterward one feels remorse. It brings on a tearful countenance. The retribution comes from one's previous practice.

Then, when the brahmans had heard these stanzas, they increased their sincere faith. They did obeisance to the Buddha, were delighted, and carried out their dedicated practice.

Once the Buddha was in the pure abode of Anathapindada in the land of Sravasti, expounding the Doctrine to gods and men. At that time King Prasenajit had a widowed daughter called Vajra (Vajrakumarl). She had returned as a young widow. Her father, the king, felt sorry for her and constructed a separate palace for her elegant livelihood. He gave her five hundred singing girls to amuse her. Among them was an elderly servant, called Kubjottara, who used to go to the market to buy ointments and powder, in- cense, and flowers. Once she saw a huge crowd of men and women leave town, each holding incense and flowers. So she asked them: "Where are you going?" The crowd replied: "The Buddha has appeared in this existence, the most revered one in the three worlds. He will deliver all beings [from suffering] and all will obtain nirvana. " When Kubjottara heard this, she was delighted and full of joy. So she thought to herself: "That I meet the Buddha now in my old age is a merit of my previous existence." She immediately took part of the incense money to buy beautiful flowers. She followed the crowd and went to where the Buddha was. She did obeisance, stepped aside, scattered the flowers, and burned the incense, and then listened attentively to the Doctrine. After she had left the 79

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The Scriptural Text: Verses of the Doctrine, with Parables market, she handled some incense. But on account of listening to the Doctrine and pursued by her previous behavior, the scent of the incense was sweeter and its weight twice as heavy. [Her employers] did not like her being late and they all reproached her. As a loyal servant Kubjottara stated the facts: "In this existence there is a noble teacher, the most honored one in the three worlds. When he beats the unsurpassed drum of the Doctrine, it reverberates throughout the trichiliocosmos. Those who went to listen to his Doctrine were countless. Truly, I followed and listened to his Doctrine. That is why I was delayed." When the followers of Vajra heard her explanation that the meaning of the Doctrine of the World-honored One was very profound, unheard of in this world, they were delighted and joyful, and they sighed: "What did we do wrong that we alone did not hear it?" So they asked Kubjottara to expound it to them. Kubjottara said: "I am a lowly person and my words are unclear. I do not dare to expound it. I beg you to [send me to] seek his advice again, and I shall explain it according to his command." They immediately sent her out and told her again: "Communicate to us the complete proceedings! " When Kubjottara had yet to return, the servants of Vajra were in the courtyard, restless as a child waiting for his mother. The Buddha informed Kubjottara: "If you go back and expound the Doctrine, many will be saved. As for the right deportment when expounding the Doctrine, first set up a high seat!" When Kubjottara had received the instructions, she reported in full the noble command, and they were all very delighted. They took off their garments, and piled them up to form a high seat. When Kubjottara had cleansed herself, she received the Buddha's majestic power and expounded the Doctrine as empowered. Vajra and the others, more than five hundred people, had their doubts resolved. They destroyed their evil and attained the path of stream-enterer. The exposition of the Doctrine was so beautiful that they were not aware of being consumed by fire. In one moment they burned to death and were reborn in heaven. The king led his attendants to rescue them from the fire, but when he saw that they were burned, he prepared the coffins and shrouds. After the burial he went to where the Buddha 80

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was. He did obeisance to the Buddha, withdrew, and sat down on his usual throne. The Buddha asked the king where he came from. The king brought his hands together and said: "My daughter Vajra was so unfortunate as to catch fire unexpectedly. Everything was completely burned. I am just back from [seeing] her coffin and shroud. I wonder what she did wrong that she was destroyed by fire? Please, World-honored One, tell me about that unknown [event]." The Buddha informed the great king: "In the past there was a city called Benares. There was an elder's wife who led five hundred ladies out of the city to conduct a large sacrifice. The rule was that it was not to be tolerated that someone from another family came near. No matter whether close or distant, those who came were thrown into the fire. There was an aspirant for Buddhahood [pratyekabuddha] in the world then, called Kala. He lived in the mountains. In the morning he came begging for alms and in the evening he quickly returned to the mountains. Kala came upon the sacrifice on his begging rounds. When the elder's wife saw him, she was furious. They all grasped him and pushed him into the fire. When his whole body was ablaze, he used his supernatural power and flew up in the air. The women were terrified and repented their misdeed in tears. They knelt deeply, raised their heads and stated: We women were foolish, ignorant of your utter truthfulness. We fools were so deranged as to disgrace your divine spirit. When considering our wrongdoing, the crime is as huge as a mountain. Please descend, respected Venerable, so we may do away with our serious misfortune!' Immediately after these words, he came down and entered parinirvana. The women erected a stupa and worshiped his relics." The Buddha expounded to the great king the stanzas:

8. When a fool commits evil, he cannot understand it. He will burn, pursued by misfortune, and his misdeed will turn into a blazing fire.

9. As for the place a fool is looking forward to, he does not think he will have any suffering. But when he is about to fall into a place of distress, then he knows [belatedly] it is not good. 81

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The Scriptural Text: Verses of the Doctrine, with Parables The Buddha informed the great king: "The elder's wife at the time is your present daughter Vajra. The five hundred servants are the present five hundred singing girls, including Kubjottara. Merit and demerit pursue a person. They do not remain unmanifested for long. Good and evil follow a person, just as the shadow follows the form." When he had proclaimed this Doctrine, the mighty and lowly in the land devoutly subjected themselves. They were all glad and took refuge in the Buddha, Dharma, and Sangha. They all accepted the five precepts and attained the Path. 82

Chapter XIV

The Wise Man

There once was a brahman who was twenty years old. He was a natural genius. When something, no matter how big or small, passed before his eyes, he knew it. He thought he was clever and made a vow: "The skills of the world, I shall know them all! If there is one skill that I cannot master, then I am not intelligent." Thereupon he set out to study. There was no teacher he did not seek out. Adept at the various methods of the six arts, astronomy, geography, healing through medicine, landslides and earthquakes, playing dice and chess, playing of artful music, cutting out garments, embroidering silk, slicing prepared viands, and blending flavors, he was equally versed in human affairs. He thought to himself: "None can compete with me! I shall put myself to the test traveling through the countries and I shall overcome any opposition. My name will spread over the four seas and my expertise will hit the sky. Then they will record my achievements on bamboo and silk, and my merits will be handed down for a hundred generations." Thereupon he set out on his way and arrived in a country. Entering the marketplace, he looked around and saw a man sitting down and making a bow out of a horn. While he was separating the strings and fashioning the horn, his hands looked as if they were flying. His adjustments were swift as he made the bow. The buyers pressed around him, vying with each other. So he thought to himself: "Since my youth I have thought that my learning was complete. I did not anticipate feeling inadequate for not learning to make a bow. If I were to contest his skill, I would lose! I must learn from him! " So he followed the bow-maker and sought 83

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The Scriptural Text: Verses of the Doctrine, with Parables to be his disciple. He received the learning with heart and soul, and in time he gained complete understanding of the way of the bow. His art was so ingenious that he even surpassed his teacher. He then gave away his possessions, took his leave, and went away. While on his way to another country, he had to ford a river. There was a boatman who was handling his boat as if he were flying. He was turning, going up and down with incomparable swiftness. Again he thought to himself: "My skills may be numerous, but I have never gained experience with a boat. It may be a humble skill, but I do not know it and I should learn it and be equipped with all ten thousand skills." So he followed the boatman and sought to be his disciple. He accorded him the utmost respect and toiled with all his might. In time he knew what was right or wrong. He was making turns while managing the boat far better than his teacher. He then gave away his possessions, took his leave, and went away.

Again he reached another country. The king's palace was beyond compare in the world. So he thought to himself: "The carpenter who built this palace—how skillful he is! All the while I have been traveling in anonymity, I somehow did not learn this. If I were to compete against his skill, I certainly would not win! I must again apply myself, so that my mind will be satisfied!" So he sought out the carpenter and wished to be his disciple. He honored him with all his heart and took up the ax. In time he gained complete understanding of the measurements, of square and round, of compass and square. He knew completely the [details of] timberwork, the carved designs, and the inlay work. His natural genius was evident and his work instantly surpassed that of his teacher. He then gave away his possessions, took leave from his teacher, and went away.

He roamed around the world, through all sixteen great countries. He overcame his opponents and mastered their skills. Every single word and every single step, there was none who ventured to respond. He was arrogant and said: "Who could excel me under heaven and on earth?" When the Buddha was in the Jetavana, he 84

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saw from afar that this man deserved to be saved. With his supernatural power the Buddha transformed himself into an ascetic. Leaning on a staff and holding his alms bowl, he came right up to him. In the land where the brahman came from, there was no Doctrine of the Path. He had not yet seen an ascetic and wondered who this man was. He would ask him at the right moment. In a little while the ascetic had arrived and the brahman asked: "I have not yet seen anyone like you according to the rules of a hundred kings. Your garments do not exist in the regulations for clothing. One does not see these implements among the different objects in ancestral temples. What kind of a person are you that your appearance and clothes are so unusual?" The ascetic replied: "I am someone who manages himself." He again asked: "What do you mean by managing yourself?" Thereupon the ascetic relied on what [the brahman] had practiced and he spoke the stanzas: 1. A bow-maker manages the horn and a boatman manages his boat. The skillful carpenter manages the wood and a wise one manages himself.

2. Like a large rock that cannot be moved by the wind, a wise one's mind is grave. He is not moved by slander or praise.

3. Just as a deep pool is still and pure, the wise one learns the Path and his mind is pure and joyful.

When the ascetic had spoken these stanzas, he ascended into the sky and manifested himself as the Buddha. The brightness of his thirty-two marks and eighty secondary marks was pervasive and illuminated heaven and earth. He descended from the sky and said to that man: "The quality of the Path gives me the strength to transform and manage myself. " Thereupon the man fell prostrate in obeisance, kowtowed, and asked: "I wish to hear what is most important when managing oneself! " The Buddha informed the brahman: "The five precepts, the ten wholesome [paths of action], the four immeasurables, the six perfections, the four trances, 85

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The Scriptural Text: Verses of the Doctrine, with Parables and the three deliverances: these are the methods of managing oneself. The wonderful skills of the six arts, of the bow-maker, the boatman, and the carpenter, these are all beautiful adornments [but are also] elements of specious fame. An unsettled personality and a lax mind lead the way to [repeated] birth and death." Upon hearing this the brahman was joyful, and gained true understanding. He wished to be his disciple, and the Buddha informed him: "Welcome, ascetic!" His hair fell off of itself and he became an ascetic. The Buddha explained to him the essence of he four noble truths and the eight deliverances. He subsequently attained the path of arhatship.

Once the Buddha was in the land of Sravasti. Five hundred li from the land there was a village of fifty or sixty families in the mountains. A poor family lived in the village. The mother was pregnant, and in the tenth month she gave birth to twin boys. They were beautiful beyond compare. Their parents loved them and they gave them names. One was called Shuang-te and the other Shuang-fu. Fifty or sixty days after their birth, their father had been pasturing the cows and returned home worn out. He withdrew and lay down on his bed. Their mother had left for the field to gather firewood and had not returned. The two small boys looked around but did not see their parents. They then both started talking in a reproving manner. One said: "In a previous existence we were about to obtain the Path, but we were correctly punished for our foolish notion that life is permanent. We fell back into the cycle of birth and death for countless eons. Now we are born as sons in this poor family. We cover ourselves with rough blankets in the straw. Our food and drink are coarse. We barely sustain ourselves. If it remains like this for a long time, how can we stay alive! We are being punished for our longing for riches and honor in a previous life, for letting ourselves go, and for spending some thought about momentary happiness. Ever since then we have been experiencing suffering on our long journey. We feel sorrow now, but what can we resort to?" The other answered: "We were young then. The 86

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diligence of one moment was not vigorously pursued, after all, and this made us meet with painful calamities in several existences. This is our own doing. It is not caused by our parents. We shall just have to face it together. What else is there to say?" The father heard his two sons making such reproaches, and he was very surprised. "Ah, they must be evil spirits that have come to bring disaster. How can small children only several tens of days old say such words? I am afraid that they will later kill their parents and destroy the family. I must kill them while they are still very young, not yet grown up." The father left in a state of fright. He shut the door and went to the fields to gather firewood. He wanted to start a fire to burn them to death. The mother was on her way back and she asked her husband what the firewood was for. The husband said: "Very weird! Such were the nature of their words. They were like demons, out to destroy their own family. I want to burn them to death while they are still young." When the mother heard this, she was disconcerted. She was doubtful and did not believe it [and she said,] "It would be better to wait for a few days and listen together to what they are saying." For a few days, she tried to listen to their talk. Subsequently, when husband and wife were leaving by the door, they overheard their sons inside making reproaches as before. When the husband and wife heard this again, they thought it very weird. And so they piled up firewood with the secret wish to burn them.

The Buddha saw with his divine eye that the husband and wife wanted to burn their two children to death. He felt grieved. They were pitiable, but [he knew that] their former merits would save them. He went to their village, his luminous light shining everywhere. Heaven and earth moved greatly, and mountains, rivers, and trees were all gold-colored. Great and small in the village were startled and went to where the Buddha was. They did obeisance to the Buddha and there was none who was not glad. They knew that the Buddha was the highest spirit, unequaled in the three worlds. The Buddha arrived at the house of the twin children. When the two children saw the Buddha's light, their joy 87

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The Scriptural Text: Verses of the Doctrine, with Parables was unbounded. The parents were startled too, and they each carried one child to where the Buddha was. They asked the Buddha, the World-honored One: "Forty or fifty days after these children were born, they spoke wicked words. We thought it very uncanny. We feared they may cause harm. We wanted to burn them to death. As you just happened to come, O Buddha, they are yet not burned. We do not know what kind of demons these children are. We just wish that you would explain what sort of pernicious demons they are." When the children saw the Buddha, they were in rapturous delight. When the Buddha saw the children, he laughed heartily. From his mouth came a five-colored light, illuminating the whole of heaven and earth. The Buddha informed the parents of the children, and also the young and old of the village: "These two children are no demons but meritorious children. Formerly, at the time of the Buddha Kasyapa, they used to be ascetics. They had been friends and comrades as youngsters, and when they had gone forth each was zealous. When they were about to obtain the Path, a heterodox notion suddenly came up and they were checked, content with worldly splendor. Because of heir merits, however, they were reborn in heaven, and they descended as kings, as lords, and as elders, but when this [worldly] notion had suddenly arisen, they fell further and regressed. They did not obtain nirvana but experienced the cycle of irth and death. They were constantly dragged through a successive number of eons, and they were suddenly reborn as twins. They have just now been reborn in my time. Because they have worshiped the Buddha ever since, they deserve salvation because of their remaining merits. Through the extinction of their evil and the rise of their merit, they are conscious of their previous lives. So I, the World-honored One, have deliberately come to save them. If I did not save them, they would unreasonably be burned by fire." Thereupon the World-honored One spoke the stanzas:

4. Superior persons are physically without desire. They shine brightly wherever they are. Even though they may 88

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experience suffering or happiness, they manifest wisdom without pride.

5. A wise superior person does not have worldly possessions. He does not aspire for son, wealth, or country. He constantly guards the path of moral conduct and wisdom, and does not covet false riches and honor. 6. A wise person knows that excitement is like a tree in the sand. When a friend's resolve is not yet strong, one follows beauty, tainted by its essence.

When the Buddha had expounded this, the children saw the Buddha and immediately jumped up with joy, just as eightyear-old children do. They became ascetics and attained arhatship. When the villagers young and old had seen the Buddha's radiant appearance and had also seen that the children's appearance had changed, their joy was great and they attained the path of the stream-enterer. The doubts of the parents were lifted and they also obtained the eye of the Doctrine.

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Chapter XV

The Arhat

Once there was a country, called Nadika, in the vicinity of the Southern Sea. The people's normal occupation was gathering pearls and sandalwood. In that country there was a family with two brothers. Their parents had died and they wanted to divide the possessions. In the family there was a slave called Purna. He was young and intelligent. In trade and business, or making a living by going to sea, there was nothing he did not know. The residence and the possessions were considered one part and the slave Purna as the other part. The brothers then cast lots and the younger brother obtained Purna. He took his wife and children and left the house empty-handed. There was scarcity in the world at that time. Possessing only Purna, he was afraid they would not make ends meet and was very sad. The slave Purna said to his master: "Please do not be sad! I, Purna, will deliberate on something, and within months I shall make you surpass your brother." The master said: "If you can definitely achieve this, I shall set you free as a worthy person." The wife of the master had some pearls and other things, and gave them to Purna as his capital. Then, when the tide came in, the people in the city went to the shores to gather firewood. Purna took some pearls and other things and left the city. He saw a mendicant carrying firewood on his back. In the firewood there was the fragrance of gosirsa sandalwood. It could cure serious illnesses. One ounce was worth a thousand taels of gold. One could not always obtain it in the world at that time. Purna knew this. He bought it for two coins, took it home, and divided it into ten. There was an elder then who had contracted a serious illness. He 91

The Scriptural Text: Verses of the Doctrine, with Parables 588c had to have two ounces of this fragrant gosirsa sandalwood as his medicine. He had sought for it for a long while but could not obtain it. Purna took it to him and got two thousand taels of old. When he had sold everything in this way, the wealth he had accumulated was ten times greater than the older brother's. The master was grateful for Purna's kindness. He did not break his word and set him free as a worthy person, to enjoy himself as he pleased. Thereupon Purna bade farewell and applied h im self to the Path. He went to the land of Sravasti, did obeisance to the Buddha, knelt deeply, and said to the Buddha: "The place I came from is insignificant, but I find happiness in the qualities of the Path. I hope that you, World-honored One, will show me your kindness and save me." The Buddha said: "Welcome, Purna!" His hair fell off of itself. The robe of the Doctrine covered him, and he became an ascetic. The Buddha expounded the Doctrine to him, and he subsequently attained arhatship. He sat down and thought to himself: "I now have the six superknowledges and the freedom of life or ruin, and all this because of my master's kindness. Now I must go to save him and convert my countrymen." Thereupon, Purna went back to his country, to the house of his master. His master was very happy, invited him to sit down, and arranged for a meal. After the meal he washed his hands and flew up in the sky. He divided himself by splitting his body. From the halves gushed out water and fire. His brightness was penetrating. He came down from on high and informed his master: "These supernatural qualities all came from the merit of your setting me free. I went to where the Buddha was, and such was what I have learned." The master answered: "The Buddha's spiritual conversion is so fine! I would like to meet the World-honored One and receive his teaching." Purna replied: "Just wholeheartedly provide for food vessels. The Buddha has the three penetrating insights. He will certainly come himself. He then immediately made the provisions. Having made the customary arrangements, he kowtowed toward the land of Sravasti and knelt deeply. He burned incense and invited the Buddha: "I hope that you will condescend generously to save us 92

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all! " The Buddha knew his intentions, and so he went with his five hundred arhats, each with his magic power, to his house. The king and his people were all respectful. He came to where the Buddha was and fell prostrate in obeisance. He withdrew and sat down on his royal seat. When he had cleansed himself after the meal, the Buddha extensively explained his bright Doctrine to the master and to the king and his assembled officials. They all accepted the five precepts and became the Buddha's disciples. They rose, stood in front of the Buddha, and praised Purna: "You were diligent as a layman, and having gone forth you obtained the Path. Your supernatural qualities are so lofty and far-reaching that our family and country have been saved. How shall we recompense your kindness! " Thereupon, the World-honored One praised Purna and spoke the stanzas:

1. When one's thoughts are calm, when one's verbal behavior has ceased, and when one is delivered through what is right, one is at rest with everything extinguished. 2. When one has discarded desire and is without attachment, when one has done away with the hindrance of the three realms, and when all aspirations have ceased, one is said to be a superior man.

3. In a village or in the wilds, on level ground or on a high shore, wherever an arhat has passed there is none who is not saved.

4. They [arhats] find happiness in seclusion, but common people do not. Delightfully without aspirations, they do not long for anything.

After the Buddha had spoken the stanzas, the master and the king increased their joy. They worshiped for seven days and attained the path of the stream-enterer.

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Chapter XVI

An Account of Thousands

Once the Buddha was in the land of Srâvastï. There was an aged monk called Panthaka who had only recently become a monk. He was ignorant by nature, and so the Buddha had five hundred arhats instruct him daily. In three years he still did not achieve understanding of even a single stanza. The four classes [of people] in the land all knew that he was ignorant. The Buddha had pity on him, and so he called him and gave him the following stanza: "Guard your mouth and control your mind! The body must not commit anything wrong! He who behaves thus can be delivered from the world. " Panthaka was moved by the Buddha's kindness. He was glad, his mind opened up, and he was able to recite the stanza. The Buddha informed him: "Your age may now be advanced; you have achieved reciting the stanza. Everyone knows it. One must not think of it as odd. I shall now explain its meaning to you. Listen well and with all your heart!" As Panthaka listened to the teaching, the Buddha explained to him that the body is the basis for the three [good actions], the mouth for four, and the mind for three. He explained about the contemplation of their origin and their extinction, and that one ceaselessly revolves in the five destinations and the three realms. Because of this, one either ascends to heaven or falls into the abyss, but also because of this one attains the Path and nirvana comes naturally. He distinctly explained immeasurable wonderful things to him. Panthaka's mind suddenly opened up and he attained arhatship. At that time there were five hundred nuns living in a separate pure abode. Daily the Buddha sent a monk to expound the 95

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The Scriptural Text: Verses of the Doctrine, with Parables scriptural Doctrine. One day it was Panthaka's turn to go. When the nuns heard this, they all chuckled in anticipation: "When he comes tomorrow, we shall say the stanza backwards and make him ashamed and speechless." When Panthaka went to the nuns' abode the next day, they all came forward, young and old, did obeisance, looked at each other, and laughed. When he sat down they gave him food, and after the meal he washed his hands and they invited him to expound the Doctrine. Panthaka then mounted his high seat and self-deprecatingly said: "With few qualities and inferior talent I finally became an ascetic. I have been obtuse for quite a while. What I have learned is not much. I only know one stanza. I roughly know its meaning. I shall extend its knowledge to you. Please, may you each listen quietly! " When the young nuns wanted to say the stanza backwards, they could not open their mouths. They were frightened and reproved themselves. They kowtowed and repented their wrongdoing. Panthaka then one by one distinguished the elements, just as the Buddha had explained: the bases of body and mind, evil and merit, internal and external, the ascent to heaven and the obtaining of the Path, concentration of the spirit, annihilation of notions, and entering into concentration. When the nuns heard his explanation, they thought immediately it was peculiarly uncanny. They were wholeheartedly glad and they all entered the path of the arhat.

Later, Prasenajit, the king of the land, invited the Buddha and his congregation for an assembly in his main hall. Wishing to demonstrate Panthaka s imposing spirit, the Buddha gave him his alms bowl to carry, and he followed behind. The doorkeeper recognized him and detained him. He did not allow him to enter. "You are an ascetic who does not understand a single stanza. Why would you be invited! I am a layman and yet I know the stanzas! How much more should an ascetic, but you are without knowledge! There is no point in being charitable toward you. You cannot enter. So Panthaka remained outside the gate while the Buddha sat down in the hall. When they had passed the water, Panthaka took the bowl, stretched his arms, and handed it from afar to the Buddha. The king, his ministers, his wife, the crown 96

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prince, and the four classes of the congregation saw the arms coming in, but they did not see the body. In amazement they asked the Buddha whose arms they were. The Buddha said: "They are the arms of the monk Panthaka. He recently attained the Path. I let him take my bowl earlier, but the doorkeeper did not allow him to enter. That is why he stretches his arms, and gives me my bowl! " They immediately invited him in. His spirit was twice as imposing as usual. The king said to the Buddha: "I have heard that Panthaka is by nature ignorant. He just knows one stanza. Why did he attain the Path?" The Buddha informed the king: "Learning is not great; practice is superior. Panthaka understands the meaning of one stanza. Its purity of reason has entered his spirit. His body, mouth, and mind are calm, pure as celestial gold. Someone may have studied much, but if he does not understand and practice it, he merely ruins his consciousness. What is the advantage?" Thereupon the World-honored One spoke the stanzas:

1. Although one is capable of reciting a thousand stanzas and has incorrect understanding of them, it would be better to learn one important thing which extinguishes evil thoughts!

2. Although one is capable of speaking a thousand words, what is the advantage if they are meaningless? It would be better to learn a single meaningful thing so as to practice and be delivered.

3. Although one may often recite the scriptural texts, what is the advantage if one does not understand them? If one understands one verse of the Doctrine and practices it, one may attain the Path.

After the Buddha had spoken the stanzas, two hundred monks attained arhatship. The king, his ministers, his wife, and the crown prince were all very happy.

Once the Buddha was in the land of Sravasti, in a pure abode, and expounded the Doctrine to gods and men. Then there was a brahman in that land, an elder by the name of Ramadatta. He 589b

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The Scriptural Text: Verses of the Doctrine, with Parables 589c had limitless wealth. The possessions of his fam ily were immeasurable. According to the rules of the brahman class, one must display extensive largesse in order to show one's fame. Dispensing the family riches, he used them as gifts. Arranging for the pancavarsika (the five-yearly entertainment of the Order), he established worship to more than five thousand brahmans. In five years he had offered clothing, bedding, medicine, rare precious objects, and implements for the sacrifices, all highly coveted things. For the elder Ràmadatta the brahmans conducted sacrifices during the five years to the gods, the four mountains, the five sacred peaks, the constellations, water, and fire. There was nothing that was not complete. They made incantations asking that the elder would experience prosperity for a long time. When the five years were over, on the very last day he was most generous, following the rules of the elders. Golden bowls were filled with silver grain and silver bowls were filled with golden wheat. Elephants and horses, carriages, servants, valuables, personal adornments of he seven precious things, parasols, shoes, deerskin clothes, staffs, couches, washing pitchers and vessels, beds and sleeping mats, everything they had to have, eighty-four thousand things, he gave them all. On that very day they all came to the great gathering. Spiritual beings, the king of the land, high officials, brahmans, and noted families all came to the gathering. In the hustle and bustle there was none who was not glad. When the Buddha saw this, he sighed: "Why is this brahman of noted family so foolish! His gifts are great, but the meritorious recompense is small. It is like sowing seeds in fire; what benefit can one obtain! If I do not transform myself, he will be barred from entering the Doctrine for a long time. Thereupon the World-honored One rose and arranged his clothes in a dignified way. He transformed himself nd emerged from the earth, emitting a very bright light that shone all over the gathered multitude. Young and old were surprised at this wondrous sight. They were startled and terrified, not knowing what the spirit was. The elder Ràmadatta and the whole multitude touched the ground with their heads and did obeisance to the 98

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Buddha. The Buddha saw that everyone in the crowd had respectful minds, and because of heir reverential demeanor he then spoke the stanzas:

4. Every month one may perform a thousand sacrifices uninterruptedly throughout one's entire life, but it is better to be mindful of the Doctrine for a single moment. The merits one brings about in one such moment are superior to those of an entire life.

5. Although during the hundred years of one's lifetime, one may serve the god of fire, it is better to worship the Buddha, Dharma, and Sangha for a single moment. The merits of one moment of homage are superior to those of a hundred years.

Thereupon the World-honored One informed Ramadatta: "Giving is fourfold. What are the four? First, although one gives much, the meritorious recompense one obtains is small. Second, although one gives little, the meritorious recompense one obtains is great. Third, one gives much and the meritorious recompense one obtains is also great. Fourth, one gives little and the meritorious recompense one obtains is also small.

"What is meant by, one gives much and the meritorious recompense one obtains is small? It is when a person is foolish and makes sacrifices by killing living beings, when he drinks spirits and sings and dances, when he dissipates his wealth and does not have meritorious wisdom. What is meant by, one gives little and the recompense one obtains is small? When one gives scantily and with evil intention to a man of he Path. Both are foolish and therefore have no merits. What is meant by, one gives little and the merits one obtains are great? When one can serve a moral person with kindness. After the man of the Path has eaten, one strenuously applies oneself to recitation. For one who does this, even though it is little, his merits are very great. What is meant by, one gives much and the merits one obtains are great? When there is a sage who knows that the world is impermanent, one gladly 99

590a The Scriptural Text: Verses of the Doctrine, with Parables spends his wealth to construct a pure abode and an orchard. One brings worship to the Buddha, Dharma, and Sangha with clothes, bedding, and delicacies. These merits are like the five rivers streaming into the great ocean. Such is the flow of the merits, uninterrupted in every world. So when one gives much, the recompense is even greater. When for instance a farmer's soil is rich or poor, what he gets as a yield is not the same." At that moment, when the elder Ramadatta and the people gathered there had seen the Buddha s transformation and when they had heard his exposition of the words of the Doctrine, they were all very glad. All gods, people, and spirits attained the way of a stream-enterer. The five thousand brahmans all became ascetics and attained arhatship. Young and old who lived in the house of their master Ramadatta accepted the five precepts and also attained the Path. The king of the land and his high officials all accepted the precepts and took refuge [in the Buddha, Dharma, and Sangha], They became lay disciples (upasakas) and attained the eye of the Doctrine. Once, when the Buddha was in a pure abode in Sravasti teaching, there was a man in the land of Rajagrha who was terribly foolish. He was not pious toward his parents, he was rude to the good, and he was disrespectful toward his elders. As his house was in decay and things never went according to his wishes, he took to serving the fire in the hope of gaining good fortune. As for his way of serving the fire, just when the sun would go down he would light a large pyre. He knelt and did obeisance towards it sometimes until late at night. When the fire was extinguished, he stopped. He acted in this way for three years, but he did not gain any good fortune. He further served the sun and moon. As for his way of serving the sun and moon, in the daytime when the sun had risen and at night when the moon was bright, he did obeisance, respectively, toward the sun and the moon. When they had gone down, he stopped. He acted in this way for three years, but he again did not gain any good fortune. He then served the gods. He burned incense, knelt, and did obeisance. He offered fine fragrant flowers, spirits and dried meats, pigs and sheep, cows and calves. Consequently he became 100

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poor and thus did not obtain good fortune. He was distressed and downcast. He fell ill and did not leave his house. He heard that in the land of SravastI there was a Buddha honored by all gods. "I must go and serve him, and I certainly expect to obtain good fortune. " So he went to where the Buddha was. When he reached the gate of the pure abode and looked up to the World-honored One, the Buddha's bright appearance was dazzling and his looks were extraordinary, just like the moon among the stars. Seeing the Buddha he was glad. He kowtowed, folded his hands, and said to the Buddha: "I have grown in foolishness, not aware of the Buddha, Dharma, and Sangha. I have served the fire, the sun and moon, and also the various gods. I have been zealous for nine years, but I have not received any good fortune. I am in distress and my strength declines. My four elements are often ailing, and I shall die shortly. I heard, World-honored One, that you are a teacher who saves others. That is why I have come from afar to seek refuge, wishing to be saved with good fortune. " The Buddha informed him: "What you have served are all sorcery, bogeymen, and sprites. Your prayers and sacrifices are like a mountain, but your misdeeds are like the rivers and the sea. If you seek good fortune by killing living beings, you are far from good fortune! It just makes you suffer a hundred eons, without others' respect. When one prays and sacrifices using the pigs and sheep of the whole world, the misdeed is like Mount Sumeru, and there is not even an iota of good fortune. How would you not be affected by knowing that your expenditures have been in vain! Furthermore, you have not been pious toward your parents. You have treated the worthy with unconcern, and you have no respect for your elders. You are proud and haughty, and your three poisons abound. As your wrongs become more serious every day, why would you obtain merit? If you are capable of a change of heart, if you treat the worthy with respect, if your demeanor is dignified and reverential, if you serve your elders, if you reject evil and believe in good, and if you develop yourself and exalt kindness, four merits will increase day by day and you will never be ailing. What are the four? One, 101

The Scriptural Text: Verses of the Doctrine, with Parables your appearance will be proper. Two, your strength will be strong. Three, you will be safe and without illness. Four, you will add years to your life and your end will not be untimely. If you practice unremittingly, you may obtain the Path too." Thereupon the World-honored One spoke the stanzas:

6. When someone sacrifices to the spirits in order to seek merit and later anticipates a reward, he cannot expect even one of the four merits. It is better to pay homage to the worthy.

7. If your practice is truly reverential and always respectful of your elders, the four merits will naturally take effect: appearance, strength, longevity, and happiness. When that man had heard these stanzas of the Buddha, he was very glad and gained pious understanding. He kowtowed and did obeisance. He again said to the Buddha: "Covered by the impurity of my misdeeds I have accumulated evil for nine years, but I was fortunate to be converted by kindness. Now I have achieved understanding. I do wish that you, World-honored One, will let me be an ascetic." The Buddha said, "Welcome, monk." His hair fell off of itself and he became an ascetic. He internally reflected on anapana (breath counting) and attained arhatship. 102

Chapter XVII

Evil Conduct

Once the Buddha was in the land of Rajagrha. He sent an arhat called Sumana to the south of asmir with the Buddha's hair and nails, to a temple with a stupa in the mountains. Five hundred arhats always stayed there. Morning and evening they burned incense, circled the pagoda, and offered prayers. In those mountains there were five hundred monkeys. They witnessed the men of the Path worshiping at the pagoda, and so they immediately went together to the bank of a deep torrent. Carrying mud and pushing stones they likewise built a stupa. Erecting a tree as a flagstaff, they attached a silk banner at its tip. Morning and evening they worshiped, just as the men of he Path did. The mountain waters then suddenly rose and the five hundred monkeys immediately drowned. Their spirits were reborn in the second or Trayastrimsa heaven, in a palace with the seven precious things. Clothing and food came naturally. They all thought: "Where did we come from to be reborn in heaven?" With the heavenly eye each then saw his previous appearance, the body of a monkey. Just like the men of the Path, they were playfully building a pagoda. Although their bodies were drowned, their spirits had attained rebirth in heaven. "We must descend now to show our gratitude to our old corpses!" They all took their servants and with flowers, incense, and music they descended to their old corpses. They scattered the flowers, burned incense, and went seven times around them.

In the mountains at that time there were five hundred brahmans. With their heretical path and heterodox views they 103

590c The Scriptural Text: Verses of the Doctrine, with Parables did not believe in demerit or merit. When they saw that the heavenly persons were scattering flowers, making music, and walking around the corpses of the monkeys, they asked in amazement: "Gods, your bright reflection is so imposing! Why do you condescend to worship these corpses?" The heavenly persons said: "These corpses are our former bodies. In the past we playfully erected a pagoda here, just as the men of the Path did. When the mountain waters suddenly rose, we drowned. Because of this slight merit we attained rebirth in heaven. That is why we now scatter flowers to show our gratitude to our former bodies. Such is the merit gained by playfully building a pagoda! If you will earnestly serve the Buddha, your merit will be difficult to describe. You gentlemen hold heterodox views and do not believe in what is right. Toiling for a hundred eons you will not gain a thing. It would be better for you all to go to Mount Grdhrakuta. The merits gained by serving and offering prayers will be endless." So they all rejoiced and went to where the Buddha was. They prostrated themselves in obeisance, scattered flowers, and offered worship. The heavenly persons said to the Buddha: "Recently we had the bodies of monkeys, but we experienced your kindness, World-honored One, and we attained rebirth in heaven. Regretfully we did not meet you, O Buddha. Therefore we now take refuge!" They again said to the Buddha: What evil conduct did we do in a previous existence that we experienced those monkey bodies? Even though we built a pagoda, our bodies drowned." The Buddha informed the heavenly persons: This has a reason. It does not happen out of nowhere. I shall now explain to you how it came about. A long time ago, there were five hundred young brahmans. They all went to the mountains in search of the path of an immortal. In the mountains at that time was an ascetic who wanted to mend his pure abode on the mountain with mud. He went down to get some water. His body was so light, that it seemed like he was flying. The five hundred brahmans were envious and they all laughed at him [saying]: "Now, this ascetic is flying up and down in a hurry, just like a monkey! Why marvel at him! If he does not stop getting water in 104

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this way, he will shortly drown once the torrential mountain waters come." The Buddha informed the heavenly persons: "The ascetic who was running up and down at that time was myself. The five hundred brahmans were the five hundred monkeys. They jestingly performed a misdeed and they personally experienced its retribution." Thereupon the World-honored One spoke the stanza: 1. One may jestingly do evil, but having performed the bodily act, one sadly experiences the retribution. Subsequent to the act comes the demerit.

The Buddha informed the heavenly persons: "Even though you were animals in your recent existence, you still could playfully erect a stupa. Now you have attained rebirth in heaven, your sins are extinguished, and you thrive in good fortune. Having returned to earth now, you have personally received the proper teaching. Because of his you will be free from any suffering for a long time." After the Buddha had said this, the five hundred heavenly persons attained the Path. When the five hundred brahmans gathered on the riverbanks heard about the retribution of demerit and merit, they sighed: "We have applied ourselves to [the path of] a seer for quite a number of years, but we have no results yet. The monkeys who playfully perform merit and obtain rebirth in heaven are much better. The qualities of the Buddha's path are so truly wonderful!" Thereupon they kowtowed at the Buddha's feet and wished to become his disciples. When the Buddha said: "Welcome, monks!", they became ascetics. After strenuous daily development they attained the path of the arhat.

Once the Buddha was in a pure abode in the land of SravastI, expounding the Doctrine to gods and men. At that time the second son of the king of the country was called Virudhaka. When he was twenty years old his attendants and officials forced out his father the king. He killed his older brother, the crown prince, and made himself king. An evil minister called Na-li said to King Virudhaka, "O king, at the time you were crown prince, you went to your [mother's] family home in the land of the Sakyas. When 105

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The Scriptural Text: Verses of the Doctrine, with Parables you looked in on the Buddha's pure abode, you were scolded by the sons of the Sakyas, and thoroughly reviled [because of your mother's lowly birth]. At that time, you announced that when you became king, you would see to this. Now the time has come. You should mobilize your troops and horses and exact revenge." He made the necessary arrangements and, leading his soldiers and horses, was about to attack the land of the Sakyas. The Buddha had a second disciple, called Mahamaudgalyayana. The disciple saw that King Virudhaka was leading his troops to attack the land of he Sakyas and avenge an old grievance, and that he would destroy the four types of disciples. He felt great pity and went to where the Buddha was. He said to the Buddha: "King Virudhaka is attacking the land of the Sakyas now. I think that people there will suffer. I want to save the people of he land of the Sakyas with four expedient means: one, I shall move the Sakya people to a place in the sky. Two, I shall move the Sakya people to a place in the ocean. Three, I shall move the Sakya people to a place between two Cakravada mountains. Four, I shall move the Sakya people to a place in the middle of a big country in another direction. I shall see to it that King Virudhaka does not know their whereabouts. " The Buddha informed Mahamaudgalyayana: "Even though I know that you have the knowledge and virtue that can relocate the people of the land of the Sakyas in a safe place, all things and beings have seven things from which there is no escape. What seven? One, birth. Two, old age. Three, sickness. Four, death. Five, demerit. Six, merit. Seven, causality. Even though one may want to avoid these seven things, one cannot obtain freedom. If you can do this with your supernatural power, the burden of the demerit of the former retribution cannot be left behind." Thereupon Mahamaudgalyayana did obeisance and left. According to his own idea he chose four or five thousand friends and danapatis (liberal donors) of the people of the land of the Sakyas, placed them in a vessel, and moved them to the stars in the sky. When King Virudhaka had attacked the land of the Sakyas and killed three hundred thousand people, he led his army and returned 106

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to his country. Thereupon Mahamaudgalyayana went to where the Buddha was. He did obeisance to the Buddha, prided himself, and said: "King Virudhaka has attacked the land of the Sakyas. I, your disciple, have saved four or five thousand people of the land of the Sakyas with your supernatural power, 0 Buddha. They have all escaped into the sky now." The Buddha informed Mahamaudgalyayana: "Have you gone and looked at the people in the vessel?" He said: "I have not gone to look at them yet." The Buddha said: "First go and look at the people in the vessel." Mahamaudgalyayana let the vessel come down through his power of the Path, and he saw that the people there had all died. Thereupon Mahamaudgalyayana was depressed and mournful, and felt sorry for their suffering. He returned and said to the Buddha: "The people in the vessel are all dead now. My virtue and supernatural power were not able to counter the demerit of their former retribution." The Buddha informed Mahamaudgalyayana: "There are these seven things. The Buddha and the nobles, the seers and men of the Path may hide them or disperse their bodies, but none can avoid these seven things." Thereupon the World-honored One spoke the stanzas: 2. Neither in the sky, nor in the ocean, nor hiding among the crevices of mountains, is there a place to escape from the misfortune of one's previous evil.

3. All beings suffer and cannot escape from the cycle of old age and death. Only the kind and wise do not have thoughts of others' wrong and evil.

When the Buddha had said this, countless people sitting nearby heard the Buddha's explanation of the doctrine of impermanence. They were all sad, knowing that retribution is hard to avoid. Then they joyfully attained the Path and realized the status of streamenterer. 59ib

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Chapter XVIII

The Rod

There once was a country called Hsien-t'i. An aged monk lived there who suffered from a long illness. He was emaciated and filthy. He was lying in a pure abode in Hsien-t'i but no one looked after him. The Buddha led five hundred monks to where he lived. He told the monks to look after him, to make rice gruel for him, but when they smelled his foul place, they despised him. The Buddha had Sakra, ruler of he gods, bring some hot water, and the Buddha himself washed the body of the sick monk with his vajra hands. The earth shook and there was a burst of sudden, bright light. Everyone was startled. The king of the land and his subjects, gods, dragons, spirits, and countless people went to where the Buddha was. They kowtowed, did obeisance, and said to the Buddha: "You, 0 Buddha, are the World-honored One. You are incomparable in the three worlds, possessed of the virtues of the Path. Why do you condescend to wash this sick and filthy monk? " The Buddha informed the king of the land and the whole gathering: "The reason why the Tathagata has appeared in the world is precisely because of this distressed one, who has no one to look after him. When honoring a sick ascetic, a man of the Path, or any poor and lonely old person, the merit is immeasurable. One's wishes will be fulfilled. Merits will come, just as the five rivers keep flowing. As one's qualities are gradually consummated, one may attain the Path." The king said to the Buddha: "Now what misdeed did this monk previously do, that he is stricken by illness for many years, beyond any cure?" The Buddha informed the king: "There once was a king called O-hsing. His reign was very cruel. He ordered a 109

The Scriptural Text: Verses of the Doctrine, with Parables 59ic very strong officer to whip people. Conforming to the king's severity, the officer personally displayed a chilling effect on all. When he wanted to whip someone, he demanded a price. When he obtained something, the whipping was light, but when he obtained nothing, it was heavy. The whole country was sick of him. There was a sage who was accused by someone, and who was to be whipped. He declared to the officer: 'I am a disciple of the Buddha. I never did anything wrong. I am wrongly accused. Please, show some lenience!' When the officer heard that he was a disciple of the Buddha, he used the whip lightly, without touching him. When the officer's life ended, he fell into hell. He was very maliciously flogged, and when his demerit was extinguished, he appeared again, but only to be among animals and be constantly beaten for more than five hundred existences. When his demerit had ended he became a man and was constantly hampered by a grave illness. The pain did not leave him. The king of the land at that time is now Devadatta. The officer is the present sick monk. The sage is myself. In my previous existence I was treated with lenience. The whip did not touch me. That is why I, the World-honored One, personally washed him. When someone performs good or evil, misfortune or good fortune follows him. Even in another birth and death cycle it cannot be avoided." Thereupon the World-honored One spoke the stanzas:

1. He who strikes at the virtuous, falsely defaming those who are without offense, his misfortune is tenfold. His calamity is sudden and without pardon.

2. He experiences severe pain in his life and his limbs are broken. He ails accordingly. He loses his mind and is confused.

3. He stands accused, or he has difficulties with the district magistrate. His riches are completely wasted and he is separated from his relatives.

4. His house and possessions go up in flames. When he dies, he goes to hell. Such is the tenfold [misfortune]. 110

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Then, when the sick monk had heard these stanzas of the Buddha and the events of his former lives, he acknowledged his former behavior. As he subdued his thoughts and reproved himself, his ailment was instantly cured in front of the Buddha. His person safe and his mind at rest, he attained arhatship. The king of sien-t'i was delighted and gained pious understanding. He subsequently received the five precepts and became a pure believer. He carried them out till his death and attained the path of a stream-enterer. Once the Buddha was in the land of Sravasti, in the pure abode of the garden of Anathapindada in the Jetavana, expounding the Doctrine to gods, men, dragons, and demons. In the east there was a land called Uttaravati. There were five hundred brahmans who were going together to the Ganges River. On its bank there were three sacrificial ponds. By washing away their impurities they sought to become immortals in their nakedness, in accordance with Nirgrantha (Jain) law. Their way led through a vast marsh, and they got lost and could not pass it. They had become short on provisions along the way, and looking from a distance they saw movement in a tree which appeared as if live with a spirit. They thought someone was there and rushed to the tree. When they realized there was nothing, the brahmans raised their voices and lamented loudly. They were distressed by hunger and thirst and dying of exhaustion in this marsh. The spirit of the tree appeared as a man and asked the brahmans: "Men of the Path, where do you come from and where do you want to go now?" They replied with one voice: "We want to go to the divine ponds and cleanse ourselves, hoping to become immortals. Today we are hungry and thirsty. Have pity, we pray, and mercifully come to our aid! " The spirit of the tree then raised his hands, and food and drink of a hundred flavors abundantly flowed from his hands, giving them all the food and drink required. When they were all fully fed and satisfied, the remaining food and drink were adequate to keep them supplied for the rest of the way. When they were about to part, they went to the spirit and asked: "What virtuous deed did you previously perform that you bring about such loftiness? " The spirit answered 111

The Scriptural Text: Verses of the Doctrine, with Parables 592a the brahmans: "I formerly lived in the land of Sravasti. The high official of the land was then called Sudatta. Providing food for the Buddha and his monks, he bought koumiss on the market, but there was no one to pick it up. He looked all over and finally engaged me to pick it up. We went to the pure abode and he let me pour it. After they had passed around the water to cleanse themselves, I solemnly listened to the Doctrine. We were all glad, judging it to be immeasurably wholesome. I then fasted and did not eat upon my return in the evening. My wife asked in surprise: 'I wonder what is bothering you!' I answered: 'Nothing. When I was walking in the market, I saw the elder Sudatta and we both gave food to the Buddha in the park. He invited me to fast, the fast being one of the eight prohibitions. ' My wife became angry and said with indignation: 'Gautama confuses the common [people]. How could one take up with him! If you do not forget about him, trouble will come from it!' As she kept pressuring me, I ate with her. Then, at night, my life's fortunes ended at midnight. As a spirit I came to be born here. Because my foolish wife ruined my rules of fasting and because I did not complete those deeds, I came to be born in this marsh and became the spirit of this tree. As for the merit of picking up the koumiss, from my hands come food and drink. If I had completed the rules of fasting, I would have been reborn in heaven. The results are experienced accordingly." He then pronounced the stanza to the brahmans:

5. Sacrifices sow the roots of calamity, just as night and day, creepers grow. Severe suffering ruins the body, but with the rules of fasting, one transcends the world to become an immortal.

When the brahmans had heard the stanza, their confusion was cleared. They piously accepted it and turned around back to Sravasti. Their way led through a country named Kausambl. There was an elder, called Ghosila, who was kind to others and respected by all. When the brahmans passed by his lodging, the elder asked: Men of the Path, where do you come from, and where do want to 112

Chapter XVIII

go now?" They reported everything about the marsh and the excellence of the spirit of the tree. "We want to go to SravastI and to where Sudatta is. Choosing the rules of fasting, we long to receive them and obtain merit." Ghosila was in raptures of joy. Influenced by his former conduct, he had a continual understanding. He proclaimed that those of his kindred who could go with him and receive the regulations of fasting should unite with the five hundred men and answer his call. He vowed to lead them. They all talked it over and left with dignity. They all went to SravastI. Before he had reached the Jetavana, he encountered Sudatta on this way. He looked back and asked his followers who this man was. They answered: "Sudatta." The crowd of brahmans was glad. They followed, saying: "Our wish is fulfilled! We were looking for him, and we found him." They rushed to meet him and unanimously said in praise: "The spirit of the tree has praised your virtue. Respectfully and candidly he has fully explained his admiration. That is why we have come to place ourselves in your care. We hope that you will instruct us in fasting according to the Doctrine!" He stopped his carriage and answered: "Your quest is very wholesome. I have a revered teacher, called the Tathagata. He helps mankind. These days he lives in the Jetavana. We may all go to him in friendship." They respectfully assented and reverentially went forward. When they met with the Tathagata, their gladness was hard to measure. They fell prostrate in obeisance, withdrew, and sat aside. They all knelt deeply and said to the World-honored One: "We initially left home and wanted to go to the three ponds to cleanse ourselves and seek to be immortals. Passing by the spirit of a tree, he gave us the explanation. That is why we submit ourselves to be converted. Please, show us your supreme spirituality!" Thereupon, because of their behavior, the World-honored One expounded the stanzas:

6. One may be naked and cut one's hair, submit to the rod and wear a coarse garment; one may cleanse oneself squatting on a rock; but how could his doubts be undone? 113

592b

The Scriptural Text: Verses of the Doctrine, with Parables 7. When he does not attack, kill, or burn, and when he does not seek to win but is kind and loving toward the world, there is no enmity where he goes.

When the five hundred brahmans had heard the stanzas, they were very glad. They all became ascetics and attained the path of arhatship. Ghosila and his kindred obtained the eye of the Doctrine. The monks said to the Buddha: "What virtuous deed had the five hundred brahmans and elders previously done to obtain the Path so swiftly?" The World-honored One informed them: "A long, long time ago, there was a Buddha in the world called Kasyapa. He explained to his disciples that I would come at the time of the five defilements. At that time there were a thousand brahmans and elders who said these same words: 'Let us meet the Buddha Sakyamuni!' The brahmans of that time are now these brahmans. The elders of that time are now those with Ghosila. That is why they have met me and have understood." The monks were very glad, did obeisance, and followed the instructions. 114