T211 The Scriptural Text Verses of the Doctrine, with Parables

Volume Three

Chapter XIX

Similes with Old Age

Once the Buddha was in the land of SravastI in the pure abode of the Jetavana. After his meal he expounded the Doctrine of immortality to gods and men, to the ruler, to his ministers and his people, and to the four classes of disciples. Then there were seven elder brahmans from afar who had come to where the Buddha was. They kowtowed, folded their hands together, and said to the Buddha: "We strangers would humbly like to listen to your noble way of conversion. We should have taken refuge a long time ago, but there were many impediments. Now that we have arrived and observed your noble complexion, we wish to be your disciples and extinguish all suffering. " When the Buddha had accepted them as ascetics, he told the seven men to stay together in one quarter. But after these seven men had seen the World-honored One, and subsequently were able to practice his Path, they did not reflect on the nature of impermanence. They sat together in their quarters, just thinking of worldly things. They were speaking in a low tone or loudly laughing, not reflecting on success or failure. Their lives were daily nearing the end, time was running out. They were just laughing with joy together, confused about the three realms of existence. With his three penetrating knowledges, the Buddha knew that their lives were about to end. He felt sorry for them. He stood up, went to their quarters, and informed them: "Sirs, when 115

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The Scriptural Text: Verses of the Doctrine, with Parables you practice the Path, you must seek to surpass worldly things. Why do you laugh so loudly? All beings rely on five things. What are the five? One, they rely on their youth. Two, they rely on their upright appearance. Three, they rely on their great strength. Four, they rely on their wealth. Five, they rely on their noble family. While you, seven sirs, are speaking in a low tone or loudly laughing, what do you rely on?" Thereupon the World-honored One spoke the stanzas:

1. Why joy and why laughter, when mindfulness should always be ablaze! Profoundly shrouded in darkness, it would be better to seek for light.

2. Looking at oneself, appearance is one's model. Relying on it is considered to be safe, but it is the source of a great deal of imagining that brings forth illness. How could one know it is not real!

3. When one becomes old, beauty fades. When ill, one loses luster. The skin slackens and muscles shrink. The fate of death is close.

4. When the body dies, the spirit goes, just like a driver abandoning his chariot. When the flesh has dissipated and the bones are scattered, how can one rely on a body! After the Buddha had spoken the stanzas, the seven monks understood. Their [false] expectations ceased and they attained arhatship in front of the Buddha.

Once the Buddha was in a pure abode in SravastI, expounding the Doctrine to gods and men and to the ruler. Then there was a village of brahmans. In the more than five hundred houses there were five hundred young brahmans, practicing their brahmanical arts. They were arrogant and did not respect their elders. They considered haughtiness and self-importance normal. The five hundred brahmans discussed among themselves: "The ascetic Gautama calls himself a Buddha, with the expedient knowledge of the three penetrating insights. There is none who dares argue 116

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with him. Let us invite him for a discussion. Let us question him on different points and we shall know how he is." They then prepared offerings and invited the Buddha. The Buddha went with his disciples to the village of the brahmans. They took their seats, passed the water around, and, after the meal, they washed their hands. Then there were two elder brahmans, man and wife. They happened to be on their begging round in the village. The Buddha knew that formerly they had been very wealthy beyond compare, and that they had been high officials. So the Buddha asked the young brahmans: "Do you know the elder brahmans?" They all said yes. He further asked: "What were they like before?" They said: "They were high officials before, with countless riches." "Then why are they now on their begging round?" They all said: "Their wastefulness was unprincipled. That is why they remain poor." The Buddha said to the brahmans: "In the world there are four things which men [usually] are unable to practice. But he who does them obtains prosperity and does not become poor. What are the four? One, when in the prime of life and strong, do not be arrogant! Two, keep zeal at an advanced age and have no desire for debauchery! Three, when you possess riches and precious things, be constantly mindful of giving! Four, take up studies with a teacher and accept his true words! This elder brahman did not do these four things. He thought his condition was permanent, and he did not reflect on success or failure. Suddenly came disintegration. He is like an old heron waiting by the empty pond, never catching anything." Thereupon the World-honored One spoke the stanzas:

5. If one is indolent night and day and does not stop debauchery when old, if one possesses riches but does not practice giving, and if one does not accept the Buddha's words, one will be oppressed by these four [things] and defraud himself.

6. Alas, old age is here! Beauty changes to old age. When one is young everything goes as one pleases, but when old, one is trampled down.

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The Scriptural Text: Verses of the Doctrine, with Parables 7. If one has not practiced pure conduct and has not acquired wealth, in old age one is like a heron, watching an empty pond.

8. If one does not keep the precepts and has not accumulated wealth, in old age one will be emaciated and his energy exhausted. What is there to gain by reflecting on the past!

9. In old age one is like an autumn leaf and walks in a shabby garment. As life goes by swiftly and abandonment is constantly present, regrets are useless. The Buddha informed the brahmans: "In a generation there are four periods during which one may gain merit by practicing the Path. In this way, one may obtain salvation and escape from any suffering. What are the four? One, the period in which one possesses strength in youth. Two, the period in which one possesses property when rich and honored. Three, the period in which one has experienced the fine field of merit of the Buddha, Dharma, and Sangha. Four, the period in which, when reflecting on things, one feels the sorrow of parting. When one experiences these four things, one's wishes will all be fulfilled. One will certainly gain the Path." Thereupon the World-honored One spoke the stanzas: 10. Night and day life will come to an end, but one may exert oneself at the right opportunity. The world is truly impermanent. Do not doubt that you will fall into the underworld.

11. Apply yourself to kindling the lamp of your mind! Train yourself and seek wisdom! Be free from impurity and do not be tainted! Hold up a candle and contemplate the place of the Path!

When the Buddha said this, he emitted a bright light, illuminating heaven and earth. The five hundred young brahmans then understood. They straightened their clothes and hair, stood up, and did 118

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obeisance at the Buddha's feet. They said to the Buddha. We take refuge in you, World-honored One! We wish to be your disciples." The Buddha said: "Welcome, monks!", and they immediately became ascetics and attained arhatship. The villagers, young and old, all attained the Path, and there was none who was not glad. 119

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Chapter XX

Holding Oneself Dear

Once there was a land called Tamra. Seven li from the city there was a pure abode. Five hundred ascetics constantly dwelled there reading the scriptures and practicing the Path. There was an old monk called Mahallaka. As a person he was not bright. The five hundred men of the Path had to instruct him, but he did not master a single stanza in the course of several years. The whole community despised him and the people did not share their gatherings with him. He always stayed in the pure abode and was ordered to clean up the premises. Later, when the king of the land invited the men of the Path to come to his palace to conduct worship, the monk Mahallaka said to himself: "I was born into this world so dull that I do not know one stanza and I am held in contempt by the others. What a life this is! " So he took a rope and went underneath a big tree in the garden in the rear, intent on hanging himself. With his eye of the Path the Buddha saw this from afar. He transformed himself into the spirit of the tree. He appeared half as a human being and reprimanded him, saying: "Oh monk! Why do you do this?" Mahallaka then fully informed him of his hardship. The transformed spirit reprimanded him, saying: "You cannot do this! Yes, listen to my words! Once, at the time of the Buddha Kasyapa, you were a Tripitaka (learned) ascetic with five hundred disciples. Because of your great learning you despised all others. Sparing of the meaning of the scriptures, you initially would not teach anything. Therefore in every existence you were born into, your faculties were dull. You have only yourself to blame! Why destroy yourself?" Thereupon 121

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The Scriptural Text: Verses of the Doctrine, with Parables the World-honored One showed his divinely brilliant appearance and spoke the stanzas:

1. If someone holds himself dear, he should cautiously watch over what should be guarded. If in his aspirations he wants to understand, he should apply himself to what is right without resting.

2. Oneself being first, one should study by oneself. Having profited, one may instruct others. If one is not remiss, one is a sage.

3. When applying oneself one should first correct oneself and correct others later. A well-regulated person acquires wisdom. He certainly changes into a superior person. 4. If one cannot benefit oneself, how can one benefit others? When the mind is regulated and the body correct, what wish will not be fulfilled?

5. What one has initiated earlier, one will later experience. The evildoer experiences evil himself, just as surely as a diamond pierces a pearl.

When the monk Mahallaka had witnessed the Buddha's brilliant personal appearance, he trembled with both grief and joy and kowtowed at the Buddha's feet. He reflected on the meaning of the stanzas and immediately entered the state of concentrative mind. In the presence of he Buddha he subsequently attained arhatship. He knew countless matters of his former lives, and penetrated the essence of all the scriptures of the Tripitaka. The Buddha told Mahallaka to don his robe, take his bowl, and have a meal in the king's palace, where he was to preside over five hundred men of the Path. "These men of he Path were your five hundred disciples in your previous existence. If you again expound the Doctrine to them, you will help them obtain the Path and make the king understand and believe in the nature of evil and merit." He at once accepted the Buddha's instructions.

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He went straight to the palace and sat down on the seat of honor. The assembled monks all became angry and wondered why, but they respected the king's intention and did not dare scold him. They thought Mahallaka was foolish and did not have any understanding about donations (daksina) and that thinking was too exhausting for him. The king then put down his food and he personally poured for him. Mahallaka then gave him a donation [of the Doctrine]. He sounded like the tremor of thunder, and his clear words came down like rain. The men of the Path who were sitting were startled. They repented and all attained arhatship. Expounding the Doctrine to the king, there was nothing he did not explain. All ministers and officials attained the path of the stream-enterer. Once the Buddha was in the land of Sravasti. There were five hundred brahmans who were constantly seeking advantage over the Buddha. They wanted to defame him, but the Buddha knew their thoughts by means of his three penetrating insights. He felt pity for them and wanted to save them, but their condition had not matured yet, and the causal condition was not yet at hand. When all their demerits and merits were in the proper condition, he naturally would bring on the causal condition to match up with their demerit and merit. These brahmans had previously had some merit, and they deserved to be saved; their merit had led them on and brought about an appropriate way.

The five hundred brahmans deliberated among themselves and said: "We shall make a butcher kill some living creatures and invite the Buddha and his community of monks. The Buddha will most certainly accept the invitation and praise the butcher, at which point we shall come forward and deride him. " Thereupon the butcher invited the Buddha for them. The Buddha immediately accepted the invitation, and informed the butcher: "When a fruit is ripe it falls, and when merit has matured one is saved." While the butcher went back to provide for food, the Buddha led his disciples to the village of the butcher, to the house of the danapati (liberal donor). The brahmans, young and old, were all 123

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The Scriptural Text: Verses of the Doctrine, with Parables 594a glad. "Today we shall take advantage of the Buddha! If he praises the merit of the danapati, we shall use this to deride him, because, before and after, he has killed living beings and performed demerit. If the Buddha explains the original demerit, we shall rebuke him for today's merit. In either case we shall now have the advantage over the Buddha!" When the Buddha arrived, he sat down, [and the butcher] passed around the water and put down the food. Thereupon the World-honored One contemplated the thoughts of the crowd. They deserved to be saved. So he stuck out his tongue, covering his face and licking his ears. He put forth a bright light, illuminating the whole city. With his divine voice he expounded the stanzas, incanting:

6. When a sage teaches, he moves people with the Path. An ignorant one hates this, and he commits evil when he sees it. By committing evil he becomes evil, just as sowing the seeds of bitterness [enhances bitterness], 7. Evil collects its own demerit, and good collects its own merit. They all have their own maturation, and they do not mutually cross each other. By practicing what is good, one obtains good, just as sowing something sweet [produces something sweet].

After the Buddha had spoken the stanzas, the minds of the five hundred brahmans opened up in understanding. They immediately came forward and did obeisance to the Buddha. They fell prostrate, folded their hands together, and said to the Buddha: "We were foolish and degraded. We did not thoroughly understand your noble teaching. We only hope for your kind instruction in order to become ascetics! " The Buddha accepted them and they all became ascetics. When the villagers, young and old, had seen the Buddha's transformation, there was none who was not delighted. They all attained the Path and were called noble ones, without any further reference to a butcher. When the meal was over, the Buddha returned to his pure abode.

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Chapter XXI

The World

Once there was a brahman king called To-wei-hsieh. The king practiced ninety-six kinds of heresies. One day he suddenly had a wholesome thought that he wanted to practice extensive giving. As was the rule for brahmans, he accumulated the seven precious things mountain-high and used them for his giving. When someone came begging, he would allow him to take one handful and leave. This went on for several days, but the hoard did not decrease. The Buddha knew that this king deserved salvation for his previous merit. He changed into a brahman and went to his land. The king came out to meet him. They exchanged greetings, and he asked him how he was and said: "What do you seek? There shouldn't be any difficulty!" The brahman answered: "I come from afar. I would like to beg for some precious jewels and use them to build my dwelling." The king said: "Very well! Take a handful and go! " The brahman took a handful, went seven steps, returned and put the handful back in its original place. The king asked: "Why do you not take them?" The brahman replied: "This is just enough to build a house. Afterwards I shall take a wife. Then it will not suffice for both instances. That is why I do not take anything." The king said: "Take three handfuls!" So the brahman took them, went seven steps, returned again, and put them back in their original place. When the king asked the brahman why he had acted in this way again, he replied: "This will do to take a wife. But then, I will not have any left for the fields, servants, oxen, or horses. I calculate that again it will not suffice. That is why I ceased to act." When the king told him to take seven handfuls, the brahman took 125

The Scriptural Text: Verses of the Doctrine, with Parables them, went seven steps, returned again and put them back. The king said: "What is on your mind now?" The brahman answered: When I have sons and daughters, they will marry too. For their expenses in good or bad fortune, I calculate that this will not do. That is why I do not take anything." The king said: "Take the whole hoard of precious things! I give it to you!" The brahman accepted, but then cast them aside. The king was utterly surprised and again asked why. The brahman answered: "I was actually begging in order to provide myself with a livelihood. But when one truly thinks about life, one does not remain long in the world. Everything is impermanent, and day and night it is difficult to remain stable. Causality proceeds, one thing after another, and suffering deepens daily. Accumulating precious things mountainhigh does not benefit oneself. While covetousness is scheming, one inopportunely brings suffering to oneself. It would be better to appease one's mind and seek for the unconditioned Path That is why I do not take anything." The king's mind opened up, and he wished to serve the illuminating teaching. Thereupon the brahman manifested the splendid luminous appearance of the Buddha. He leaped in the air and spoke the stanzas:

1. Even if one had a hoard of precious jewels as high as heaven or even if they were to fill the world, it would still be better to experience the Path.

2. What is unwholesome appears to be wholesome, and what is lovely appears to be unlovely. What is painful appears to be pleasant, but the madman is destroyed by this.

Then, when the king saw that the Buddha's splendid appearance illuminated heaven and earth, and when he further heard these stanzas, he was in raptures of delight and joy. The king and his ministers then accepted the five precepts and they attained the path of stream-enterer.

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Chapter XXII

Speaking about the Buddha

Once the Buddha was in the region of Magadha, underneath the tree of great joy (Bodhi Tree), the most excellent spot of the Path. Having subdued Mara by the strength of is virtue, he was sitting and reflecting: "May the drum of the law of immortality be heard in the trichiliocosmos. Formerly, the king, my father, sent five men. When I was sent offerings of rice gruel, they maintained their austerity. The reward for their merit should be conferred!" These five men were in the land of Benares. When the Tathagata stood up under the tree, his majestic demeanor with the primary and secondary marks radiated across heaven and earth, and his imposing spirit caused [the earth] to tremble, bringing joy to those who saw it. He went to the land of Benares, but prior to his arrival he met on his way a brahman called Upaka. He had parted with his relatives and left his house in search of a teacher, applying himself to the Path. Looking up to His Revered Excellence, he felt a mingling of fright and joy. He descended by the side of the road, raised his voice and said in praise: "Your imposing spirit moves people and your dignified demeanor is outstanding. What teacher have you served, that you have obtained this countenance? The Buddha spoke the following stanzas to Upaka.

1. The eightfold right [path] was a self-awakening by myself! I cannot leave it and I am untainted. My craving has ceased, and I have destroyed the web of desire. I am thus by myself, without receiving instruction from a teacher.

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The Scriptural Text: Verses of the Doctrine, with Parables 2.1 do not have a teacher or witness for my conduct. In my resolve I am alone, without companion. Having completed everything, I have become a Buddha, and thus have I understood the Noble Path.

Upon hearing the stanzas Upaka was downhearted, for he did not understand. So he asked the World-honored One: "Gautama, where are you going?" The Buddha informed the brahman: "I want to go to the land of Benares, to beat the drum of the Doctrine of immortality and to turn its unsurpassed wheel. Among the multitude of sages of the three worlds there has never been anyone who, as I will do now, has turned the wheel of the Doctrine, to lead the people to enter nirvana." Upaka was overjoyed. "Excellent, excellent it is when you say so, O Buddha! Please open up immortality in accordance with the Doctrine which ought to be expounded! After saluting the Buddha, he went on his way. As he had not yet reached his teacher, he spent the night along the way. Late at night his life suddenly ended. When the Buddha saw with his eye of the Path that he had died, he felt pity for him and said: "The world of beings is foolish in thinking that life has permanence. Having met the Buddha and departed, he has perished alone. When the drum of the Doctrine reverberates, he alone will not hear it. When immortality extinguishes suffering, he alone will not taste it. He will keep turning in the five predestinations and his birth and death cycle will go on. Passing through a number of eons, when will he be saved?" The Buddha in his compassion spoke the stanzas:

3. Having seen the truth, pure and without defilement, and having crossed the abyss of the five predestinations, a Buddha has arisen, illuminating the world in order to do away with all suffering.

4. It is difficult to be born in the human destination as well as to obtain one's full span of life. It is difficult [i.e., rare] for the world to have a Buddha, and it is not easy to hear and grasp the Buddha's Doctrine.

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When the Buddha had spoken these stanzas, five hundred gods and men in the sky heard them. They were delighted and all attained the path of the stream-enterer.

[The section (T.601bl6-601c22) has been moved to this location (between T.594c5 and T.594c6).]

Four thousand li south of Rajagrha there once was a land which served several thousands of brahmans. In the land there was a great drought then, without rain for three years. They prayed to the gods everywhere. The king asked the brahmans the reason for this, and they said: "We shall practice abstinence. After that we shall send someone to the god Brahma to inquire about this disaster." The king said: "Very well! Please inform me about what you need for the abstinence [ceremony]." The brahmans said: "We shall need twenty chariots with firewood, ghee, honey, oil, flowerincense, a baldachin and streamers, and sacrificial vessels of gold and silver. We need all that." So the king took care of their requirements. They left the city and on a level ground seven li from the city they piled up the firewood as high as a mountain. They exhorted one another: "Those who are not sparing of their life will finally be reborn in the brahma heaven. Let us choose seven men. They must go into the fire and we shall send them to the brahma heaven." After the seven men had been selected and received the sacrificial incantations, they were coerced into mounting the pyre. They lit the fire from below to burn them to death. The smoke and flames were scorching and when the heat came straight at them, the seven men were alarmed. They asked for help left and right, but there was no one who could help. They raised their voices and said: "If only there were someone in the three realms who had great pity and thought of ur distress! Please, let us take refuge! " The Buddha knew this from afar, and hearing their voices he went to their rescue. He manifested his primary and secondary auspicious marks in the sky. When the seven men saw the Buddha, they jumped with both grief and joy. "We wish 129

The Scriptural Text: Verses of the Doctrine, with Parables to take refuge! Save us from this painful heat!" Thereupon the World-honored One spoke the stanzas:

5. Some often take refuge in the spirits of mountains, rivers, and trees. They place pictures and pray to them to seek blessings.

6. Such refuges are not auspicious nor the best. They cannot come and save you from any suffering. 7. When one takes refuge in the Buddha, his Doctrine, and the congregation of monks, and in the four noble truths and the qualities of the Path, one is certain to be seen in right wisdom.

8. The cycle of birth and death is extreme suffering, but one can be saved from it by the [four noble] truths. They save one from the eight hardships in the world as well as prevent the rise of suffering.

9. Taking refuge in the Buddha, Dharma, and Sangha is the most auspicious and the best. Yes, only such a one is saved from all suffering.

After the Buddha had spoken the stanzas, the crackling of the fire was consequently silenced. The seven men were safe and immeasurably happy. The brahmans and the people in the land were all startled, and they looked up with respect. The bright appearance of the World-honored One was glorious. He divided himself and scattered his limbs. Disappearing in the east, he appeared in the west, appearing and disappearing at will. He emitted water and fire from his person, and the five colors were dazzling. When the multitude saw this, they fully took refuge. Thereupon the seven men descended from the pyre. With grief and joy intermingled they spoke the stanzas:

10. To meet a sage is happiness, and to be close to him is also happiness. Being far from any foolish person, one is happy all alone, doing what is wholesome.

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11. Preserving one's proper insight is happiness, and furthermore expounding the Doctrine is happiness. Absence of strife in the world and embodiment of the precepts provide constant happiness.

12. To let a sage stay is happiness, associating intimately with him as a relative. Being near to a wise person, one's learning becomes lofty and far-reaching.

Thereupon, after the seven men had spoken these stanzas, all the brahmans wished to be disciples too. The Buddha immediately accepted them. They all became ascetics and attained arhatship. The king and his subjects all cultivated the Path. It subsequently rained heavily and as the land prospered, the people were happy. Conversions to the Path increased, and there was none who did not aspire to learning.

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Chapter XXIII

Happiness

Once, three hundred li southeast of Rajagrha, there was a village of mountain people with over five hundred homes. They were unyielding as people and difficult to convert to the Path. Through their merits in a former world they deserved to be saved, and thereupon the World-honored One transformed himself into an ascetic. He went to the village to beg for alms. After he had begged for alms, he left the village and sat down under a tree and entered samadhi (concentration) on nirvana. For seven days he did not pant, breathe, move, or turn. When the villagers saw this, they thought his life had ended. They said to one another: "The ascetic is dead. We shall all give him a burial." Each took a bundle of firewood for the pyre. When the fire was lit and the firewood used up, the Buddha rose from his seat and manifested his divine transformation of the Path. His light was brilliantly shining and moving in the ten directions. After he had manifested the transformation, he returned to his seat underneath the tree. His bearing was peaceful and delightful, just as before. The villagers, young and old, were all startled. They kowtowed and apologized: "Mountain people are insensitive. They do not recognize a supernatural person. We were wrong to burn you with firewood, but you are the same as before the burning. We consider the misdeed we have done to be greater than Mount T'ai. Do deign mercifully to pardon us! Do not censure us with enmity! We were ignorant of why you, O supernatural person, are free from any illness or grief, or why you are not hungry or thirsty, or why you did not suffer from heat!" Thereupon the World-honored One smiled with a peaceful complexion and spoke the stanzas:

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The Scriptural Text: Verses of the Doctrine, with Parables 1. My life is at peace. I do not feel hurt by enmity. While everyone has enmity, I conduct myself without enmity. 2. My life is at peace. I am not ill with any illness. While everyone has illness, I conduct myself without illness. 3. My life is at peace. I do not grieve by sorrow. While everyone has sorrow, I conduct myself without sorrow. 4. My life is at peace. I am pure and unconditioned. Happiness is my food, just as for the Shining Gods. 5. My life is at peace, calm and unconcerned. How could the fire from a countrywide heap of firewood burn me? Then, when the five hundred men in the village had heard him expound the stanzas, they all became ascetics and attained arhatship. All the villagers, young and old, believed in the Buddha, Dharma, and Sangha. The Buddha quickly went to the Bamboo Grove together with the five hundred men. When the sage Ananda had seen that the Buddha had come together with those who had attained the Path, he came forward and said to the Buddha: "What special qualities do these monks have that they make you, Worldhonored One, personally go to save them?" The Buddha informed the Reverend Ananda: "When I had not yet become a Buddha, there was in the world apratyekabuddha (aspirant to Buddhahood) who usually stayed in these mountains. Under a tree not far from a village he wanted to enter parinirvana (nirvana after death). He showed his supernatural qualities of the Path and immediately attained nirvana. The villagers took firewood and set fire to the pyre. They gathered his relics, put them in a precious urn, and buried it on a mountain top. They all had an earnest wish, which was to obtain the Path later. The nirvana of such an ascetic was a joyous event! Because of his merit they deserved to obtain the Path. That is why I, the Tathagata, went to save them!" When the Buddha had said this, countless gods and men all attained the Path. Once the Buddha was in a pure abode in Sravastl. There were four monks who were sitting under a tree. They asked one another: 134

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"What is most sorrowful in the whole world? " One said: "Among the sorrows in the world none surpasses lust." One said: "Among the sorrows in the world none surpasses anger." One said: "Among the sorrows in the world none surpasses hunger and thirst." Another said: "Among the sorrows in the world none surpasses fear." Their dispute about the meaning of sorrow went on without end. The Buddha knew what they were disputing and went to where they were. He asked the monks: "What are you arguing about?" They then stood up, did obeisance, and gave a full explanation of what they were arguing about. The Buddha said to the monks: "Your arguments do not measure up to the meaning of sorrow. Among the sorrows in the world none surpasses the possession of a body. Hunger and thirst, cold and heat, anger, fear, lust, and misfortune or enmity, all come from the body. The body is the source of all sorrows and the origin of calamities. It makes one's thoughts weary and brings extreme anxiety. Its stress is ten-thousandfold. Wriggling in the three realms, one is malicious to another. When one is attached to a self, the birth and death cycle does not cease. It all comes from the body. If one wants to leave worldly suffering, one must seek for quietude. If one properly guards the body and controls his thoughts, and is tranquil and without the rise of any vain imaginings, one may obtain nirvana. This is the utmost pleasure." Thereupon the World-honored One spoke these stanzas:

6. No heat surpasses lust and no poison surpasses anger. No suffering surpasses the body and no ordinary pleasure surpasses nirvana.

7. What is without pleasure is of little joy, small disputation, and minimal wisdom. If one seeks what is great through contemplation, one obtains the great pleasure. 8.1 am the World-honored One. I have long understood what it is to be free from grief. I have rightly transcended the three realms and I alone have subdued the Maras. 135

The Scriptural Text: Verses of the Doctrine, with Parables 595b After the Buddha had spoken the stanzas, he informed the monks: "Formerly, countless ages ago, there was a monk with the five superknowledges called Atibalaviryaparakrama. In solitude underneath a tree in the mountains he sought the Path. Then there were also four creatures who always maintained their security in his neighborhood. The first was a pigeon, the second a crow, the third a venomous snake, and the fourth a deer. These four creatures went looking for food in the daytime, and in the evening they returned to spend the night. One night the four creatures asked each other: 'What is the most serious cause of sorrow in the world?' The crow said: 'Hunger and thirst are the most serious. When I am hungry and thirsty my body becomes lean, my vision is blurred, and my spirit is uneasy. I may throw myself into a net and have no regard for weapons. While we are destroyed, there is nothing that does not come from them. Speaking in this way, hunger and thirst do cause sorrow.' The pigeon said: 'Lust is the most serious cause of sorrow. When lust is ablaze, I am not mindful of anything. It endangers the body and destroys life. There is nothing that does not come from it.' The venomous snake said: 'Anger is the most serious cause of sorrow. As soon as a poisonous thought has arisen, it does not even distinguish near or distant relatives. Yes, it can kill someone, or it can turn on oneself.' The deer said: 'Fear is the most serious cause of sorrow. When I am in the wilds, I am always frightened at heart. I am afraid of unters and wolves. When I hear but their faintest sound, I flee to the edge [of the forest]. Mother and child abandon each other. I shiver deep inside of me. Speaking in this way, fear is the cause of sorrow.' When the monk had heard this, he told them: 'What you are arguing about is the end result; you do not examine the root of sorrow. Among the sorrows in the world none surpasses the possession of a body. The body is the receptacle for suffering. Its apprehensions are immeasurable. That is why I have left the worldly realm to apply myself to the Path. I extinguish my bad thoughts and do away with imaginings. I do not covet the four great elements. I want to cut off the origin of suffering, intent on achieving nirvana. The 136

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path of nirvana is quietude and formlessness. When one's distress has forever ended, he will know great peace.' When the four creatures heard this, their minds opened up." The Buddha informed the monks: "The monk with the five superknowledges at that time was myself. The four creatures then are you four people now. In a previous existence, you had already heard the meaning of the root of suffering; why then did you argue again?" When the monks heard this, they felt ashamed and reproved themselves. Immediately they attained arhatship in the presence of the Buddha. 137

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Pleasure

Once, when the Buddha was in a pure abode in SravastI, there were four monks in their first stages of study. They went underneath a mango tree to sit in meditative practice of the Path. The mango blossoms were in full bloom with fine colors and pleasant fragrance. So they said to each other: "Among the ten thousand things in the world, which one is most lovable and lifts up one's feelings?" One monk said: "Roaming around in the plains in the second month of spring when the hundred trees are in full boom, this is utmost pleasure." Another said: "Drinking wine together during a happy occasion with relatives, and playing music, song, and dance, these are utmost pleasures." Another said: "Accumulating riches and gratifying one's desires. Having one's carriages, horses, and personal adornments different from those of the rest of the crowd. When one's splendor is manifest, coming and going, and when people keep gazing, this is utmost pleasure." Another monk said: "When one's wives are just right, their ornamented garments fresh and new, when their perfume is fragrant, and when they give rein to the passions as one likes, this is utmost pleasure. " The Buddha knew that the four persons deserved to be saved, but that they had thoughts about the six desires without considering their own impermanence. So he called the four monks and asked them: "While you were sitting there together under a tree, what were you discussing? " When the four monks truthfully related what they were most happy about, the Buddha informed the four: "What you were discussing is completely in the path of distress and great danger. It is not the way of enduring peace and 139

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The Scriptural Text: Verses of the Doctrine, with Parables utmost pleasure. All things flourish in spring but decay in autumn and winter. One's relatives may mean joy and pleasure, but they will all go away. Riches, carriages, and horses become the shares of he five families. The beauty of ives rules love and hate. When a common man dwells in the worldly realm, he gives rise to the misfortune of nmity. He endangers himself and exterminates his own family. His sorrows are immeasurable. The suffering of the three woeful destinations and the eight hardships are enormous. There is nothing that does not come from them! Therefore, monks, reject the worldly realm and seek for the Path! Set your mind on the unconditioned and do not covet splendor! Attaining nirvana is utmost pleasure." Thereupon the World-honored One spoke the stanzas:

1. What is loved brings distress and what is loved also brings fear. Without love (for things), wherewith the distress and wherewith the fear?

2. Affection brings distress and affection also brings fear. Without any affection, wherewith the distress and wherewith the fear?

3. Covetousness brings distress and covetousness also brings fear. If one is freed from any covetousness, wherewith the distress and wherewith the fear?

4. When one longs for the Doctrine and moral conduct is fulfilled, when one is utterly sincere and knows shame, and when one approaches the Path in one's personal conduct, one is held dear by the crowd.

5. When it is possible that desire does not arise, when one thinks what is right and tells it so, and when one's mind is free from covetousness, one is certain to cross the stream and be delivered.

The Buddha informed the four monks: "Once there was a king called P'u-an. He was on friendly terms with the four kings of his 140 1

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neighboring countries. He invited these four kings to a feast, and for a whole month they wined and dined and amused themselves. They were merry beyond compare. On the day of parting King P'u-an asked the four kings: 'Living in the world, what do you think is most pleasant?' One king said: 'Games are most pleasant. Another king said: 'A happy meeting with relatives and music are most pleasant.' Another king said: 'When, while amassing many riches, one's desires are in accord with one's wishes, this is most pleasant.' Another king said: 'Giving reign to one's passions in lust, this is most pleasant.' King P'u-an said: 'What you are discussing, sirs, is the basis of suffering, the origin of distress. First comes happiness, but later comes suffering and the sorrows are ten-thousandfold. They are all caused by them. It would be better to be at rest, without any longing or desires, and to be dispassionate and keep one's concentration. Obtaining the Path issues forth happiness.' When the four kings heard this, they were delighted and gained pious understanding." The Buddha informed the monks: "King P'u-an at the time was myself. The four kings were the four of you. We had this discussion before. Therefore I shall not offer any explanation now. The birth and death cycle goes on as creepers grow. How can one rest at all?" Then, when the four monks had heard these meaningful words again, they felt shame and remorse for their error. But their minds opened up. They extinguished their evil thoughts, eradicated their desires, and attained arhatship.

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Anger

Once the Buddha was on Mount Grdhrakuta in Rajagrha. Devadatta and King Ajatasatru were discussing how to destroy the Buddha and his disciples. The king ordered his countrymen not to serve the Buddha. When the Buddha's community of monks went begging for alms, they could not receive any donation. The Venerable Sariputra, Maudgalyayana, Kasyapa, and Subhuti, and also the nuns, such as Mahaprajapatl, all led their disciples to another country. Only the Buddha and five hundred arhats stayed on Mount Grdhrakuta. Devadatta went to King Ajatasatru and consulted with the king: "The Buddha's disciples are scattered now, but there still are five hundred disciples in the Buddha's presence. Please, O King, invite the Buddha to come to the city tomorrow. I shall make five hundred big elephants drunk. When the Buddha enters the city, I shall provoke the drunken elephants so that they will trample him to death and make an end to his kind. I shall be the Buddha instead and convert the world!" Upon hearing this, King Ajatasatru was happy, and he immediately went to where the Buddha was. He kowtowed and did obeisance, and said to the Buddha: "Tomorrow I shall arrange for a modest gift. I would like humbly to invite you, World-honored One, and your disciples to a meal in my palace." The Buddha knew his plan and answered: "Excellent! We shall go tomorrow morning." The king withdrew and left. Upon his return he said to Devadatta: "The Buddha has accepted my invitation. In agreement with our previous plan you must make the elephants drunk. Look out and wait for him!" The next day at mealtime, the Buddha and his five hundred arhats 143

The Scriptural Text: Verses of the Doctrine, with Parables 596b entered the gate of he city. Five hundred drunken elephants came forward trumpeting. They rushed against the walls and knocked down the trees. People panicked and the whole city was terrified. The five hundred arhats flew up into the air. Only the Venerable Ananda stayed by the Buddha's side while the drunk elephants all charged straight toward the Buddha. The Buddha merely raised his hand, and his five fingers appropriately changed to five lion kings. They all roared with the same voice and made heaven and earth tremble. Thereupon the drunk elephants bent their knees, fell to the ground, and did not dare raise their heads. Their intoxication then ended. They wept and felt remorse for their misdeed. The king and his subjects were all overawed. The Worldhonored One slowly came forward and arrived at the king's palace. After he had eaten with his arhats, he recited a formula. The king said to the Buddha: "My nature is not bright. I believed in calumny and I started doing evil. My scheme was not right. Please have great mercy and forgive me for my foolishness." Thereupon the World-honored One informed Ajatasatru and the whole great multitude: "In the world there are eight things that increase slander, all stemming from fame. Furthermore, by coveting gain and honors one brings about great sins, unending for eons. Which eight? Gain and loss, defamation and fame, praise and ridicule, suffering and pleasure. From olden times to the present one seldom is free from them." Thereupon the World-honored One spoke the stanzas:

1. People have been slandering each other from of old till now. They slander him who talks too much and they slander him who speaks slowly, and they also slander those who do neither. In the world there is none who is not slandered.

2. If one's intention is to revile the noble, one cannot decide equitably. Now slandering and now praising, it is merely for one's fame and gain.

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3. The intelligent are eulogized. Yes, they are praised as proper and worthy. When a wise man keeps the precepts, he is not ridiculed.

4. No one is maligned who is as pure as an arhat. The gods admire him, and he is praised by Brahma and Sakra. After the Buddha had spoken the stanzas, he again informed the king: "Once there was a king who liked to eat the meat of wild geese. He used to dispatch a hunter to spread his nets and catch geese. The hunter presented a goose a day to provide for the king's meal. Then there was a goose king who flew down at the head of five hundred geese to seek for food. The goose king fell into the net and was caught by the hunter. The other geese kept flying about in consternation and did not leave. There was a particular goose who kept fluttering about and followed, without avoiding bows and arrows. It cried in a piteous way, spitting blood, never ceasing, day and night. When the hunter saw this righteous behavior, he felt compassion. He then set the goose king free, so that he might go with the others. When the flock of geese had reclaimed their king, they surrounded him full of oy. The hunter then told everything to the king. The king also sensed the righteous act and henceforth stopped catching geese." The Buddha informed King Ajatasatru: "The goose king at that time is myself. The particular goose is the worthy Ananda. The flock of five hundred geese are the present five hundred arhats. The king who ate geese is you now, great king. The hunter then is Devadatta now. Since his former existence he has constantly desired to harm me. Because of the power of my great compassion, he was saved. Disregarding his enmity, I have brought about my becoming a Buddha. " When the Buddha explained this, the king and his ministers were all delighted.

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Defilements

Once there was a man without brothers. When he was a child his parents loved him dearly. They were compassionate and diligent, and wanted him to grow up perfect. They took him to teachers and urged him to study writing. But the child was arrogant and never paid any attention. He discarded in the evening what he had received in the morning. He did not remember anything. Thus it was for several years and he did not know anything. His parents called him back to let him manage the family's affairs. But their child was boastful and was not diligent in his endeavors. The family consequently became destitute and everything seemed to slip away. The son was heedless and did not care to keep any records, selling off family possessions. He was buoyant and did as he pleased. He let his hair become disheveled, went barefoot, and wore unclean clothes. He was stingy and impudent, and did not heed shame and disgrace. He was foolish, self-satisfied, and held in contempt by others. The people all detested him and they called him wicked. On his way in or out of the house, no one talked to him. He was not aware of his wickedness; on the contrary, he blamed everyone else. First of all he harbored resentment against his parents, and then he reproved his teachers: "The spirits of my ancestors are unwilling to help me. They let me weep even though I am in such dire straits. It would be better to serve the Buddha and be able to obtain merit. " So he went to where the Buddha was and did obeisance. He came forward and said to the Buddha: "0 Buddha, your Path is vast, and it does not exclude anyone. I wish to be your disciple. I beg to receive your permission." The Buddha 147

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The Scriptural Text: Verses of the Doctrine, with Parables informed him: "Well, if you want to seek for the Path, you must practice the pure ways. You bring common worldly taints if you enter my Path. You aimed at perfection in vain. How could you benefit? It would be better to return home and serve your parents with filial piety. Practice the instructions of your teachers and never forget them as long as you live! Diligently carrying out your affairs as a layman, you will prosper and be free from anxiety. Carry on with decency and do not commit any impropriety! Wash and dress up! Watch your words! Control your thoughts and keep them focused. If you mend your ways in the actions you undertake, and if you zealously practice them, you will be admired by others. Such conduct may be thought of as the Path! " Thereupon the World-honored One spoke the stanzas:

1. Non-recitation is a verbal taint. Want of diligence is a taint for the household. Want of dignity is a taint on appearance. Heedlessness is a taint of action. 2. Stinginess is a taint on charity. Unwholesomeness is a taint on conduct. In this world and the next, evil is always a taint.

3. As for the taint among taints, none is worse than foolishness. Reject it while applying yourself! Monk, be free from taints!

When the man had heard the stanzas, he understood his arrogance and foolishness. He accepted the Buddha's instructions and responded with joy. Reflecting upon the meaning of the stanzas, he repented and reformed. He served his parents with filial piety and respected his teachers. He studied the path of the scriptures and diligently conducted his affairs as a layman. He followed the precepts and kept control of himself. He did not do that which deviated from the Path. His relatives praised his filial piety and the people in the district praised his courtesy. His good name spread far and wide and within the land he was praised as a worthy. Three years later he went back to where the Buddha was. He fell 148

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prostrate in obeisance and he related in good faith: My respect is utterly real and I have made my image complete. Rejecting evil and doing what is wholesome, I am congratulated by both high and low. Please, have great mercy! Let me be saved by practicing the Path!" When the Buddha said: "Welcome!", his hair fell off and he immediately became an ascetic. Inwardly he reflected on tranquility and insight, the four truths, and the right path. As his zeal increased daily, he attained arhatship.

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The Righteous

Once there was an elder brahman called Satyaka Nirgrantha. His talents were distinct and he was very knowledgeable, the best in the land. He had five hundred disciples but he was haughty and proud of himself, without any regard for the world. He plated his belly with a sheet of iron. When someone asked him why, he said: "Because I am afraid my knowledge may overflow." When he heard that the Buddha had appeared in the world to convert people to the Path which has illuminated the world far and wide, he harbored jealousy and at no time was he at ease. He said to his disciples: "I hear that the ascetic Gautama calls himself a Buddha. I shall go now and ask him very profound and subtle questions that will make his heart palpitate and he will not know what to say." He immediately went with his disciples to the Jetavana and lined up outside the gate. From a distance they saw that the World-honored One's majestic splendor was as grand as the sun that has just risen. Their five feelings were aroused and their joy was mingled with fear. They then advanced to the front and did obeisance to the Buddha. The Buddha told him to sit. After they were seated, Nirgrantha asked the Buddha: "What is said to be a follower of the Path? What is said to be a learned one? What is said to be an elder? What is said to be an upright person? What is said to be an ascetic? What is said to be a monk? What is said to be a sage? What is said to be the attainment of the Path? What is said to be the maintenance of the precepts? If you can explain these to me, I wish to become your disciple." Thereupon the Worldhonored One contemplated the questions, and answered with the following stanzas:

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1. One who is constantly compassionate and fond of study, who behaves with right thoughts and cherishes precious wisdom, he is said to be in the Path.

2. A so-called learned one is not necessarily eloquent. One who is without fear and apprehension, and guards what is wholesome, is a learned one.

3. One is not called an elder because of his advanced age. Although his appearance is mature and his hair white, he may just be foolish.

4. But one who cherishes the Doctrine of the truth, who is self-controlled and benevolent, and whose knowledge and understanding are pure, he is an elder.

5. One is called upright not when one is as beautiful as a flower, or is one who jealously covets vain ornaments and whose words differ from his conduct,

6. But who can discard evil after cutting off its roots, who is wise and without hatred, he is said to be upright. 7. A so-called ascetic is not necessarily someone who has taken the tonsure, while he continues to lie, covet, and desire like a common man.

8. But one who can stop evil and who expounds the Way extensively, calms his thoughts by extinguishing his bad intentions, he is said to be an ascetic.

9. A so-called monk is not someone who obtains his food by begging while he continues to aspire for salvation with wrong conduct and seek fame for its own sake. 10. But one who discards sinful actions and who purely practices clean living, whose wisdom enables him to destroy evil, he is a monk.

11. A so-called sage is not someone who does not speak while entertaining impure thoughts, only externally controlled. 152

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12. But one whose thoughts are unconditioned and whose internal behavior is pure, one who is tranquil here and everywhere, he is a sage.

13. A so-called possessor of the Path refers to someone who saves not a single being but the whole world, doing no harm in the Path.

14. When one is versed in the Doctrine, it does not mean he is eloquent. He may have little learning, but if he personally relies on his conduct according to the Doctrine, and if he keeps the Path and does not forget it, he is versed in the Doctrine.

When Satyaka Nirgrantha and his five hundred disciples heard these stanzas of the Buddha, they were delighted and their minds opened up. They rejected their haughtiness and all became ascetics. Nirgrantha alone manifested the mind of a bodhisattva, and his five hundred disciples all attained arhatship. 153

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Practicing the Path

Once there was a brahman who had gone forth in his youth to study. Until the age of sixty, however, he was unable to obtain the Path. If at sixty one had not attained the Path, according to the rules of the brahmans, one should then return home, take a wife, and live at home. He had a son who was upright and lovely. At the age of seven he exhibited great intelligence in his study. He was eloquent and sometimes said things that were beyond people's grasp. Yet one day he suddenly fell gravely ill and his life ended. The brahman was stricken with grief and unable to cope with it. Exhausted, he fell prostrate on the corpse and when he rose again his relatives admonished him and took him away by force to prepare the corpse for burial outside the city. The brahman thought to himself: "I reckon that my weeping now will not do any good. It would be better to go to King Yamaraja and beg for my son's life. " Thereupon the brahman cleansed himself, fasted, and offered flowers and incense. He left his house, and everywhere he went he asked: "Where is the place that King Yamaraja holds his court?" He kept going for several thousands of li, and when he arrived deep in the mountains he saw brahmans who had attained the Path. When he asked them the same question, they in turn asked him: "What do you, sir, seek by asking about the place where King Yamaraja holds his court?" He answered: "I had a son who surpassed others in eloquence and wisdom. He suddenly passed away recently. I cannot get over my grief and vexation. I want to go to King Yamaraja to beg him for my son's life. I want to bring him back to his family and raise him, and prepare for my old age. " The 155

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The Scriptural Text: Verses of the Doctrine, with Parables brahmans felt sorry for his foolishness and informed him: "The place where King Yamaraja holds his court is not a place a living person can go to. We shall show you, sir, the right direction. If ou go more than four hundred li westward from here, there is a large stream, and in it is a city. This is a city where divine spirits stay when they are on an inspection round in the world. King Yamaraja always makes his inspection round on the eighth day of he month, and he is sure to pass through this city. If you, sir, keep to the fasting prescriptions, you will certainly meet him when you go there." The brahman was delighted, and having received their instructions he went on his way. When he arrived by the stream, he saw a marvelous city. Its palaces and houses were like those of the Trayastrimsa gods. The brahman went to the gate, burned incense, raised his feet, and recited incantations, wanting to meet King Yamaraja. When King Yamaraja gave the order to meet and question him, the brahman stated: "At a late moment in my life I had a son and wanted to prepare for my old age. I brought him up for seven years, but recently his life ended. Please, great king, be merciful and generous! Give me back my child's life!" King Yamaraja said: "Your request is excellent! Your son, sir, is now disporting in the eastern garden. You may go there yourself to take him away." The brahman immediately went there and saw that his child was playing with other small children. He then went ahead, embraced him, and wept for him. He said: "While I was thinking of ou night and day, my meals and sleep were not pleasant. Did you ever think of the suffering of your parents?" The small child was frightened and rebuked him, saying: "Foolish old man, you do not understand the way of reason. During his brief stay one may call someone a son. Do not speak any more vain words! It would be better for you to go quickly away! I momentarily have my own parents here. At this unexpected meeting your embrace has been in vain!" The brahman was disappointed and left in tears. He then thought: "I have heard that the ascetic Gautama knows how to transform man's spirit. I shall go and ask him." Thereupon the brahman returned to where the Buddha was. The Buddha then 156

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was in the Jetavana of SravastI, expounding the Doctrine to his great multitude. When the brahman saw the Buddha, he kowtowed, did obeisance, and gave a full explanation of the circumstances to the Buddha: "He is truly my son, but he does not want to be called so. On the contrary, he says that I am a foolish old man. He acknowledged that he had been my son during his brief stay [but said that] we would never [again] have the feelings of father and son. Why is it so?" The Buddha informed the brahman: "You are really foolish. When someone dies, his spirit leaves and receives another form. Father and mother, wife and child, they come together because of certain circumstances, just like a guest who rises and departs. Bound by foolishness one still reckons them to be one's own. One does not recognize them as the basis of one's sorrow and distress. Immersed in the cycle of birth and death, one does not rest yet. Only the wise do not covet affection. He is aware of suffering but rejects its cause as such. He diligently cultivates the scriptural precepts. Since he has done away with any imaginings, his cycle of birth and death has ended. " Thereupon the World-honored One spoke the stanzas:

1. When a man cares for his wife and child but does not contemplate the principle of disease, death will come all of a sudden, just as quickly as swirling waters. 2. When a father and son are not saved, what hope would there be for other relatives? Relying on a relative when one's life has ended is like a blind man holding on to a torch. 3. When wisdom unravels such intention, one may perform the scriptural precepts. Diligently practicing to cross the world, one may completely remove suffering.

4. Stay far away from any abyss, just as the wind blows away the clouds. He who has extinguished his imaginings has insight.

5. Wisdom is best in the world. Satisfaction means the [realization of the] unconditioned nature. The wise one 598a

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The Scriptural Text: Verses of the Doctrine, with Parables receives the right teaching and ends the cycle of birth and death.

When the brahman heard the stanzas, he suddenly understood. He knew that life was impermanent and that wife and child are just like transient guests. He kowtowed and made an obeisance. Upon his wish to become an ascetic the Buddha said: "Excellent!" His hair fell off f tself and he donned the robe of the Doctrine. He immediately became a monk. By reflecting on the meaning of the stanzas, he extinguished his craving and did away with any imaginings. There on his seat he attained arhatship. 158

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Miscellaneous

Once the Buddha was in Sravasti, expounding the Doctrine and making conversions. Gods and dragons, demons and spirits, and the ruler and the people went to listen at three moments. The king at this time was called Prasenajit. As a man he was arrogant and given to pleasure. His eyes were deluded by lust, and his ears were confused by sounds. His nose was attracted to fragrances, his mouth was unrestrained about the five flavors, and his body was conditioned to subtle, smooth things. His food and drink were extremely fine, but he never had enough of them. So food was often presented to him, as he was constantly suffering from hunger. The delicacies of his kitchen did not satiate his constant hunger. He became fat, unable to ride in a carriage. Whether lying down or standing up, he was indeed short of breath. His breath was obstructed and his breathing interrupted, which constantly alarmed him. He was groaning whether sitting or standing, and constantly suffered from the weight of his own body. He could not turn aside. He considered his body to be a calamity. So he ordered a stately chariot and went to where the Buddha was. While his attendants supported him, he made inquiries, withdrew, and sat down, his hands folded together. He said to the Buddha: "Worldhonored One, from a great distance I have humbly come to visit you, asking your counsel free from any procedure. I do not know what my crime is that my body has become so bloated. I myself cannot perceive why I have become so. I constantly suffer from it. That is the reason why I have neglected to visit you more often. " The Buddha informed the great king: "There are five things that 159

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The Scriptural Text: Verses of the Doctrine, with Parables make a person corpulent. One, frequent meals; two, fondness for sleep; three, merriment; four, absence of rief; five, uneventfulness. These are the five things, and being fond of them makes one corpulent. If one does not want to be corpulent, one will become lean, having diminished one's food, not caring for it." Thereupon the World-honored One spoke the stanza:

1. One must always be mindful! At each meal, know frugality! Accordingly, one's painful needs will diminish. Moderation preserves life.

When the king heard the stanza, his joy was immeasurable. He immediately called his cook and informed him: "Accept the recitation of this stanza! At mealtime, expound the stanza to me before serving the meal!"

The king took his leave and returned to the palace. When the cook offered a meal, he forthwith expounded the stanza. When the king heard the stanza he was glad, and he diminished his meal a spoonful each day. As his meals diminished little by little, his body consequently became lighter and he eventually became as lean as before. When he saw his condition, he was happy and remembered the Buddha. So he stood up, walked to where the Buddha was, and did obeisance. The Buddha told him to sit down, and asked the king: "Your horses and carriage and your followers are in their usual condition now. Why did you come on foot?" The king was glad to say to the Buddha: "The instructions, O Buddha, that I received have been carried out as I should. I have become lighter now through your power, World-honored One. That is why I have come on foot. You know what is best." The Buddha informed the great king: "People in the world are so ignorant about impermanence! They keep desiring all their lives long, not thinking about performing merits. When someone has died, the spirit leaves and the body remains in the grave. The wise nurture their spirits and the foolish ones nurture their bodies. If you can understand this, then respectfully carry out the noble teaching!" Thereupon the World-honored One again spoke the stanzas:

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2. As man is impermanent, he ages as does an ox. He just grows and becomes fatter, without any wisdom. 3. Birth and death are wearisome, and coming and going are distressing. As one intently covets the body, one experiences unending suffering.

4. The wise know suffering, and thereby reject the body. They extinguish bad thoughts and do away with desire. When their craving has ended, they are free from rebirth. When the king had heard the stanzas, he was glad and readily understood the meaning. He then became intent on starting on the unsurpassed right Path. Those who had been listening were countless, and they all gained the eye of the Doctrine. [The section (T.599bl8-599cl8) has been moved to this location (between T.598b29 and T.598bl).]

Once there were seven monks who went into the mountains to apply themselves to the Path. After twelve years they could not obtain the Path. They talked it over among themselves and said: "Application to the Path is very difficult. We ruin the body as we restrain ourselves. We cannot avoid the hardship of the cold. All our life we have been begging for our food and the shame experienced is hard to endure. We finally could not obtain the Path. Our wrongdoings are difficult to do away with. We have been toiling in vain, perishing in the mountains. It would be better to return home and start a new family, to marry and raise children. Let us undertake some profitable business, be cheerful and happy. How can we know what comes later!" Thereupon the seven persons rose and left the mountains. From a distance the Buddha knew that they should be saved. Unable to bear some small suffering, they would finally fall into hell. Very, very sad! So the Buddha transformed himself into an ascetic, went to the valley, and met the seven monks. The transformed man said: "You have undertaken application to the Path for a long time. Why do you leave?" The seven 161

The Scriptural Text: Verses of the Doctrine, with Parables 599c men answered: "Our application to the Path has been painstaking, but the root of rongdoing is hard to eradicate. We have begged for food on our alms rounds. The shame we have experienced was hard to endure. There was nobody who worshiped us in these mountains. We have been restless for many years, always guarding our frugality. Our distress has been in vain. The Path could not be obtained. We just want to return home and strive for amply profitable undertakings. We shall amass great wealth. Later, when old, we shall seek the Path." The transformed ascetic said: "Just stop! Stop! Listen to what I have to say! Man's life is impermanent. Even a day is not guaranteed. Application to the Path may be difficult, but after the initial suffering comes happiness. Living in a home is hard, without rest for a hundred thousand eons. Staying together with wife and children, one wishes to share peace and gains. One's aspiration is for everlasting happiness and not to meet with any calamity. This is like curing an illness by taking poison. You will make it worse, not better. All who appear in the three worlds know sorrow. Only if one is devout and not heedless concerning the precepts, and if one zealously strives to obtain the Path, will all suffering forever end." Thereupon the transformed ascetic manifested the characteristics of the Buddha. His radiant appearance was imposing and he thus spoke the stanzas: 5. Application is hard and so is the eradication of wrongdoing. Living in a home is hard too. Staying together and sharing gains is hard. There is nothing harder than existence.

6. Monks, begging is hard. How could it be possible not to exert oneself! Through strenuous pursuit, obtainment comes naturally, and in the end there will be no desire in man.

7. If one has faith, one's precepts will be realized. Through faith one brings about a great number of precious things. Also through this, one gains harmony. Wherever one may be, one is worshiped.

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8. Now sitting and then lying down in a place, if one's whole conduct is not negligent and if one keeps the unity and maintains a proper mind, one is certain to be happy, dwelling among the trees.

Thereupon, when the seven monks had seen the characteristics of the Buddha's person, and had furthermore heard these stanzas, they were mortified and awestruck. They fell prostrate in obeisance and kowtowed at the Buddha's feet. Collecting their thoughts and repenting their error, they did obeisance and went away. They returned to the mountains and were zealous in conduct until death. Reflecting on the meaning of the stanzas, they kept their unity and proper mind. Dwelling in the forest they attained quietude and gained arhatship.

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Hell

In the land of SravastI there was once a brahman teacher called Purana Kasyapa. He had a following of five hundred disciples. No one, whether the king or the people, failed to wait on him. The Buddha had recently attained the Path and arrived in SravastI from Rajagrha with his disciples. His personal appearance was brilliant and the instructions of his Path were lucid. The king and his court and the people in the whole territory all respected him. Thereupon Purana Kasyapa became jealous and wanted to destroy the World-honored One. He expected to be respectfully served all alone. So he led his disciples to meet with King Prasenajit and made a plea: "We elders have applied ourselves to the old teachers of the land. The ascetic Gautama has appeared later in search of the Path. Although, in reality, there is nothing divine about him, he calls himself the Buddha. Yet you, 0 King, forsake me and want to serve only him. Now I would like to probe the qualities of the Path with the Buddha and to know who will be victorious. May you, O King, serve the winner all your life!" The king said: "Very well!" So the king went to where the Buddha was in his majestic carriage. Having greeted him, he informed him: "Purana Kasyapa wants to thoroughly test the power of the Path with you, World-honored One. I wonder if you, World-honored One, would agree." The Buddha said: "Excellent! After a period of seven days I shall test his transformation." The king installed two high seats in a fine place in the wide plain east of the city. They were forty chang (the equivalent of four hundred feet) high and adorned with the seven precious things. He made a display of pendant streamers 165

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The Scriptural Text: Verses of the Doctrine, with Parables 599a and adjusted the seats. The distance between the two seats was two li, and the disciples of the two schools sat below them. The whole population, including the king and his ministers, gathered there. They wanted to watch the two men probing each other's divine transformation. Thereupon Purana Kasyapa and his disciples arrived first at his seat and he was about to climb the steps. A demon king called Pancika saw Kasyapa's vain jealousy and raised a big storm, blowing at his high seat. His seating turned over and the pendant streamers flew about. It rained sand and shingles, and their eyes were blinded.

Meanwhile, the high seat of he World-honored One was stable and did not move at all; the Buddha and his great multitude came in a solemn way and they directed themselves toward the high seat. After he had mounted it, straightaway the whole community of monks quietly sat down. The king and his ministers kowtowed even more respectfully and they informed the Buddha: "Please, confer your divine transformation, suppress our wrong views, and let the people in the land clearly hold faith in what is right and true!" Thereupon the World-honored One all of a sudden was not visible on his seat. He ascended in the air and emitted a vast light. He disappeared in the east and became visible in the west, and this applied as well to the four directions. His person emitted water and fire. He was up and down alternatively. Sitting and lying in the air, he made twelve more transformations. Making himself disappear and making himself invisible, he returned to his seat. Gods, dragons, and demons and spirits worshiped him with flowers and incense. Their voices of raise shook heaven and earth. Purana Kasyapa knew there was no way out. He hung his head down in shame and did not dare lift up his eyes. Thereupon the adamantine hero raised his adamantine bolt, and fire came from the tip of the bolt. He pointed it at Kasyapa [and said]: "Why do you not show your transformation, sir?" Kasyapa was terrified. He abandoned his seat and left; his five hundred disciples also removed themselves and scattered. The majestic countenance of the World-honored One did not delight them in their distress. He 166

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returned to the Jetavana, to the garden of Anathapindada. On the other hand, the king and his ministers were very happy and withdrew. In consequence, Purana Kasyapa and his disciples went away in disgrace. On their way they met an aged upasika by the name of Mo-ni. She railed against them: "You bunch of fools, you did not reflect enough! You still wanted to compare with the Buddha, probing the qualities of his Path! You fools and impostors, you do not have any sense of shame! You must not walk in the world with such a face! " Purana Kasyapa was ashamed for his disciples. When they reached the bank of a river, he lied to his disciples: "When I throw myself into the water now, I shall certainly be reborn in the brahma heaven. If I do not return, know that I am happy there!" His disciples waited for him, but he did not return. They discussed among themselves: "Our master has certainly gone to heaven. Why should we stay? One by one they threw themselves into the water, hoping to follow their master. Unknowingly led by their wrongdoing, they all fell into hell. Later, when the king heard about the event, he was quite startled and felt uncanny. He went to where the Buddha was and inquired: "Why did master Purana Kasyapa and his followers err so?" The Buddha informed the king: "Master Purana Kasyapa and his followers did two serious wrongdoings: one, while still immersed in the three poisons, they praised themselves for having attained the Path; two, by slandering the Tathagata, they expected to be treated with respect. Because of these two wrongdoings, they had to fall into hell. They were prompted by their misfortune and threw themselves into the river. Their bodies have died and their spirits have departed, but the suffering they experience is immeasurable. That is why a wise one controls his thoughts. Internally, he does not engender what is unwholesome, and externally, evil does not arise. When for instance a frontier town is in contact with bandits, there is nothing to fear if the defense is solid. People inside are safe and the bandits outside cannot come in. A wise one guards himself n the same way." Thereupon the World-honored One spoke the stanzas:

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The Scriptural Text: Verses of the Doctrine, with Parables 1. He who by false assumptions seeks a bribe, whose actions have not been correct, who finds fault with good people, and who administers the world on the basis of false accusations, such a man, led on by his own wrongdoing, throws himself into a pit.

2. As in defending a frontier town, [one must] be firm both outside and inside, just so guard your thoughts! What is wrong will not arise! If, however, one's actions are deficient, one brings on sorrow, causing one to eventually fall into hell.

After the Buddha had spoken the stanzas, he again informed the king: "A long time ago there were two monkey kings, each heading five hundred monkeys. One king became jealous and wanted to kill the other king. He schemed to rule all alone, and went on the attack. He repeatedly failed, however, and retreated in shame. He arrived at the shore of a great sea. In a bay there was a heap of foam on the water, and as the wind was blowing, it was piling up, several hundred chang (thousand feet) high. In his foolishness the monkey king thought it was the Snowy Mountain and he said to his group: 'I have long heard that there is a great Snowy Mountain in the sea. In it one is happy and sweet fruits are pleasant to the mouth. Today I have seen it. I shall go first and have a look. If it is clearly pleasant, I will not return. If it is not pleasant, I will return and tell you.' Thereupon he climbed in a tree and jumped with all his strength. He threw himself into the heap of foam and sank to the bottom of the sea. The others wondered why he did not come out. They thought he was certainly very happy and jumped in one by one, thus depleting the group in drowning." The Buddha informed the king: "The jealous monkey king at that time was the present Purana Kasyapa. The group was Purana Kasyapa's present five hundred disciples. That other monkey king was myself. Because Purana Kasyapa was involved with jealousy in his earlier existence, led on by his wrongdoing he threw himself into a heap of foam, bringing an end to his group and depleting his kind. He 168

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has now slandered me again and they have all jumped into the river. The retribution for his evil will make him burn for eons without any limit." When the king heard this, he gained pious understanding. He did obeisance and left.

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Similes with the Elephant

Once, when Rahula had not yet attained the Path, his nature was rude and his words untrustful. The Buddha ordered Rahula: "Go to Amrayastika and stay in its pure abode! Guard your mouth, control your mind, and diligently develop the scriptural precepts! " Rahula accepted the instructions, did obeisance, and left. He stayed there for ninety days and felt shame and regret. He could not rest night or day. When the Buddha went to see him, Rahula was very glad. He rushed forward and greeted the Buddha. He arranged a rope bed and adjusted his clvara (upper robe). The Buddha occupied the rope bed and told Rahula: "Take some water with your washing bowl and wash my feet for me!" Rahula accepted the instruction and washed the Buddha's feet. When it was done, the Buddha said to Rahula: "Do you see the water to wash the feet in the washing bowl?" Rahula said to the Buddha: "Indeed, I see it!" The Buddha said to Rahula: "Can one use this water for food and drink, to wash the hands, or to rinse the mouth?" Rahula said: "One must not use it again. Why? This water was originally clean, but having washed your feet it is defiled now. That is why one must not use it again." The Buddha said to Rahula: "The same applies to you. Even though you are my son and the grandson of the king, even though you have given up worldly splendor and emoluments to become an ascetic, you do not pay attention to strenuous pursuit while controlling your thoughts and guarding your mouth. The impurity of the three poisons fills your feelings, just like this water which cannot be used again." The Buddha further said to Rahula: "Throw away the water in the washing bowl! " 171

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The Scriptural Text: Verses of the Doctrine, with Parables Rahula immediately threw it away, and the Buddha said to Rahula: "Even though the washing bowl is empty, may one not fill it again with food and drink?" He said: "One must not! Why? Because it is known as a washing bowl that has been defiled." The Buddha said to Rahula: "The same applies to you. Even though you are an ascetic, your mouth is not trustworthy. Your disposition is overbearing and you do not pay attention to strenuous pursuit. You have a bad reputation, just like the washing bowl that must not be filled up with food." The Buddha kicked away the washing bowl with his toes, and it rolled of its own accord, jumping away several times before it stopped. The Buddha said to Rahula: "Would you be careful with this washing bowl, afraid it might break?" Rahula informed the Buddha: "A basin to wash the feet is something cheap. Even if one were to care for it, one will not be particularly attentive. " The Buddha said to Rahula: "The same applies to you. Even though you are an ascetic, you do not control your body and mouth. Many are injured by your harsh words. You are not loved by the multitude and the wise do not cherish you. When your body dies and your spirit leaves, you will be twisting in the three woeful destinations. As you are born and die, your suffering will be immeasurable, not pitied by any Buddha or noble one, just as you said not to care for the washing bowl." When Rahula heard this, he felt shame and fear. The Buddha informed Rahula: "Let me explain it with a simile. Once a king had a huge elephant who was fierce and keen in battle. His strength was superior to that of any of he five hundred smaller elephants. That king raised an army and wanted to attack an opposing country. He dressed up the elephant with iron armor, and assigned an elephant master to control it. He tied a couple of halberds to the two teeth of the elephant. He also attached two double-edged swords to his two ears and tied curved swords to the four legs of the elephant. He furthermore attached iron cudgels to the elephant's tail and covered the elephant with nine weapons, all of which were extremely sharp. The elephant just hid his trunk, guarding it and did not use it to fight. The elephant master was glad, knowing that the elephant was protecting his life. Why? An elephant's trunk is soft, and if it is 172

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hit by an arrow the elephant will die. That is why he did not thrust his trunk in a fight. When the elephant had been fighting for a long time, however, he would thrust his trunk looking for a sword. The elephant master did not like it because he thought that this fierce elephant did not have any regard for his own life. Thrusting his trunk looking for a sword, he wanted to hold it with the tip of his trunk. The king and his ministers were concerned about this huge elephant and they decided not to let him fight again. " The Buddha informed Rahula: "Men commit nine evils, but they merely have to guard their mouth, just as this huge elephant guarded its trunk and did not fight. Why so? He was afraid to be hit by an arrow and die. That is why man likewise guards his mouth. He must fear the three woeful destinations and the suffering in hell. If he commits all ten evils and does not guard his mouth, he might lose his life like this huge elephant who thrust its trunk in a fight, not counting on being hit by an arrow! The same applies to man when all ten evils are committed and he does not reflect on the three woeful destinations and the suffering of the poisons. If however he performs the ten wholesome actions, controls his body, mouth, and mind, and commits no evil, he may obtain the Path and be free from the three destinations and the calamity of repeating the cycle of irth and death." Thereupon the World-honored One spoke the stanzas:

1.1 fight like an elephant, unafraid of a hit by an arrow. With trustworthiness I shall save [even] people without moral precepts.

2. When for instance an elephant is tame, it may be mounted by a king. A well-regulated person is most respected and is bestowed trust.

When Rahula heard the earnest admonitions of the Buddha, he was moved and encouraged. He remembered them and did not forget. He was full of zeal but mild, and his forbearance was like the earth. His imaginings quieted down and he attained the path of the arhat.

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600c The Scriptural Text: Verses of the Doctrine, with Parables Once the Buddha was in the pure abode of the Jetavana in the land of Sravasti, proclaiming the great Doctrine to the disciples of the four divisions, to gods, dragons, and spirits, and to the ruler and his subjects. At that time there was an elder layman called Ho-t'i-t'an (Hastidamaka?). He came to where the Buddha was, did obeisance to the Buddha, withdrew, and sat aside. He folded his hands, knelt deeply and said to the World-honored One: "I have long been receiving your great teaching, looking up to you and serving you, but under the pressure of personal matters I have been incapable. Please be merciful!" The World-honored One had him take a seat and asked him where he had come from and his name. He knelt deeply and answered: "Actually I am a kind of lay disciple. My name is Hastidamaka, and at the time of the former king I was the king's elephant tamer." The Buddha asked the layman how many principles are necessary in taming elephants, and he replied: "I always tame a big elephant by using three things. Which three? One, a firm hook. I hold its mouth with it and place the reins. Two, by diminishing its food I always let it grow lean. Three, I lash it with a rod, making it feel pain. With these three things I can tame it well." The Buddha further asked: "When applying these three things, what is it you control?" "When I hold its mouth with an iron hook, I thereby restrain its strength. When I do not give it sufficient food and drink, I restrain its fierceness of body. If I give it a beating with a rod, I subdue its mind. That is the right way to tame it." "If you have subdued it, what can you use it for?" He replied: "If it is subdued, it may be mounted by a king, and one may let it fight. It will advance or retreat as you wish, without resistance." The Buddha further asked the lay disciple: "Is there just this method? Isn't there anything else?" He replied: "To tame an elephant, there is just this way!" The Buddha informed the lay disciple: "You can only tame an elephant. You must further be able to tame yourself! " So he said: "I wonder what taming oneself may mean? Please, World-honored One, teach me what has not yet been made known!" The Buddha informed the lay disciple: "I also have three things by which I subdue everyone, 174

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and by means of subduing oneself, one gains access to the realm of the unconditioned. One, control one's verbal actions in utmost sincerity. Two, suppress one's corporeal vigor through pure compassion. Three, extinguish one's cover of mental foolishness through wisdom. With these three things one may be delivered from everything, be free from the three woeful destinations, realize the unconditioned, and not experience any sorrow or suffering caused by the cycle of birth and death." Thereupon the World-honored One spoke the stanzas:

3. An elephant like the one called Dhanapalaka is fierce and hard to restrain. It may be reined in and not given food, but it is still a very wild elephant. 4. Basically, my mind's actions are pure, and it always acts in contentment. I have completely rejected its fetters and regulated it like an elephant restrained by a hook. 5. If one finds happiness in the Path and is not negligent, and if one can always guard his thoughts, one may pull himself out of corporeal suffering, just like an elephant leaving a pitfall.

6. Although one is always well trained like the Sindhu (horses) or the fine elephants, it would be better to be selfdisciplined. 7. He is unable to go there, nor can others do it. Only one who disciplines himself can reach the plane of the selfdisciplined. When the lay disciple heard the stanzas, his joy was immeasurable. He understood deep inside, and immediately attained the eye of the Doctrine. Those who were listening were countless, and they all attained the Path.

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Chapter XXXII

Craving

Once the Buddha was in the land of Rajagrha, in a pure abode on Mount Grdhrakuta, expounding the great Doctrine for gods and men and for dragons and spirits. Then there was a man who had left his family, his wife and child, and who came to where the Buddha was. He did obeisance to the Buddha and asked to be an ascetic. The Buddha immediately accepted him as an ascetic. He instructed him to sit underneath a tree and reflect on the qualities of the Path. Having received his instructions, the monk went deep into the mountains, more than a hundred li from the pure abode. He sat alone among the trees and reflected on the Path for three years, but his thoughts were not firm and he wanted to return. He thought that to leave his family in search of the Path was difficult and it would be better to return quickly to see his wife and child. After he thought thus, he rose and left the mountains. With his noble penetrating insight, the Buddha saw that this monk deserved to obtain the Path, that he was returning because of his foolishness. With his supernatural power the Buddha transformed himself into an ascetic. He went in the opposite direction and they met along the way. The transformed person asked where he came from. "This place is flat. Let us sit down and talk." Thereupon the two men sat down and talked at ease. He then answered the transformed man's question: "I left my family, my wife and child, wanting to be an ascetic, but dwelling deep in these mountains I could not obtain the Path. Separation from my wife and child may not be as good as I had hoped. I have been wasting away my life in vain. I have not obtained anything by toiling. Now I want 177

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The Scriptural Text: Verses of the Doctrine, with Parables to return, feeling sorry, and see my wife and child. We shall readily enjoy ourselves and later make plans again." All of a sudden there appeared an old monkey who had left the forest. He was in a place without any trees and living there. The transformed ascetic asked the monk: "Why is this monkey all alone on the plains? There are no trees. How does he enjoy himself?" The monk replied to the transformed person: "I have been seeing this monkey for a long time. He has come to live here for two reasons. Which two? One, because of his wife and child and many relatives, he could not obtain sufficient food and drink, but it was his joy to give full rein to his mouth. Two, night and day he constantly went up and down the trees so that the soles of his feet were worn down and he could not find any rest. For these two reasons he left the trees to come and live here." At the moment the two men were talking, they again saw the monkey going away and returning to the trees. The transformed ascetic said to the monk: "Did you see the monkey go back to the trees?" He answered: "I have. This animal is foolish. He left the trees, but then enters them again, while his group remains restive, and he is not wearied with the trouble." The transformed man said: "The same applies to you, sir. What is the difference [between you and] this monkey! For two reasons you, sir, have come and entered these mountains. Which two? [One,] because your wife and dwelling were a prison. Two, because your child and relatives were shackles. That is why you, sir, have come in search of the Path to end the suffering attendant on birth and death. Now you want to return to your family, to renew your shackles and reenter the prison. Love and affection [ironically] lead straight to hell." The transformed ascetic, 1.6 chang (sixteen feet) tall, then showed his primary and secondary marks. His golden light shining everywhere, he moved the whole mountain. Flying birds and running animals came looking for the light. They all recognized their former lives and deeply repented their misdeeds. Thereupon the World-honored One spoke the stanzas: 1. When, for instance, the roots of a tree are very firm, although it is cut down it will still grow again. If one's 178

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craving mind is not completely done away with, one will soon experience suffering again.

2. Like a monkey who has left the trees but who, although delivered, hastens back to the trees, such acts are repeated by people. Having left their prison they reenter it. 3. A covetous mind is a constant stream. Its practices are accompanied by arrogance. When one's imaginings are set on desire, one is covered [by its elements] and does not see anything.

4. While all intentions are widely flowing and the fetter of craving acts like a creeper, one can eradicate the root of the intentions only by perceiving them distinctly through wisdom.

5. Now, as craving is lush, notions are its tendrils. When covetousness is deep, without bottom, [the travails of] old age and death will increase through it.

When the monk saw the brightness of the Buddha's light and heard the words of the stanzas, he was struck with fear. He fell prostrate in obeisance, confessed his sin, and apologized for his misdeed. Internally, he immediately removed himself, counted his breath, and, as a result of his tranquility and insight, attained arhatship in front of the Buddha. All the gods had come to listen, and they were all glad. They scattered flowers and worshiped, and their praises [of him] were immeasurable.

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