根本說一切有部毘奈耶雜事

Volume Twenty-Nine

Continuing with the fourth verse in the sixth section of the separate categories.

An account of the Buddha's descent from the heavenly palace.

– At one time, in the city of Shravasti, the Buddha manifested great supernormal powers, vanquished the non-Buddhist teachers, and brought benefit to innumerable sentient beings, who accordingly took refuge together. All devas and humans rejoiced exceedingly. Many brahmins and skilled craftsmen from cities and villages near and far gathered in Shravasti and all went forth under the Blessed One. Searching for them, their relatives also came to the city. When they found them, the relatives said:

“Venerable ones, you have renounced household life and gone forth. Please enable us to live in the same way.”

They replied:

“If you wish, remain here and receive the teachings.”

“Excellent! We shall practice.” They then went forth together.

Seeing this, the brahmins complained:

“These craftsmen have renounced household life and gone forth. On whom shall we now rely to perform the work we need done?”

The bhikshus reported the matter to the Buddha. Considering that the skilled craftsmen had caused resentment by retaining the tools of their former trades after going forth, the Buddha told the bhikshus:

“After going forth, one must no longer keep the tools of one's former trade. Whoever keeps them commits an offense of wrongdoing.”

After the Buddha had established this training rule, a physician who had gone forth gradually journeyed to Shravasti. A resident bhikshu who was gravely ill saw the visiting bhikshu arrive and said:

“Venerable sir, please treat my illness.”

He replied:

“The Buddha does not permit one who was formerly a physician to keep medical instruments after going forth. With what, then, could I treat your illness?”

They reported the matter to the Buddha. The Buddha taught:

“From now on, I permit bhikshus who were formerly physicians to keep acupuncture instruments. Scribes may keep pens and ink. Barbers may keep razors.”

– The setting was as before. After manifesting miraculous transformations that brought joy to devas and humans, the Buddha and the bhikshus received many offerings and requisites. To eliminate the faults associated with gain and offerings, the Blessed One ascended to the Heaven of the Thirty-Three, where he spent the three-month rains retreat in the Jeweled Stone Palace near the Parijata Tree and taught the Dharma to his mother and the other devas.

At that time, Mahamaudgalyayana was staying in Jeta Grove. Because the Blessed One was absent, the fourfold assembly came to Mahamaudgalyayana, bowed with their heads at his feet, and sat to one side. Seeing that they had come, the Venerable One taught the Dharma according to their capacities, causing them to rejoice, and then fell silent. The fourfold assembly then rose, arranged their robes to bare their right shoulders, respectfully joined their palms, and addressed the Venerable One:

“Venerable sir, have you heard where the Tathagata, the Great Teacher, is spending the rains retreat?”

The Venerable One replied:

“I have heard that the Buddha has gone to the Heaven of the Thirty-Three, where he is spending the rains retreat in the Jeweled Stone Palace near the Parijata Tree and teaching the Dharma to his mother.”

Having heard the Dharma and also learned where the Blessed One was staying, the fourfold assembly rejoiced greatly, paid homage to the Venerable One, and departed.

After the rains retreat, the fourfold assembly returned, bowed with their heads at the Venerable One's feet, and sat to one side. After hearing him teach the Dharma, they rose, bowed with their heads at his feet, and said:

“Venerable sir, because people have not seen the Buddha for so long, they yearn for him deeply. We wish to see the Blessed One. Excellent, venerable sir! Please undertake the hardship for our sake and go to see the Blessed One. Convey our reverence at his feet and ask whether, during this summer retreat, the Blessed One has lived at ease and whether his body has remained healthy. Also tell him that the fourfold assembly in Jambudvipa longs to behold the Blessed One, for we have been separated from him for a long time. We possess no supernormal powers by which to ascend to the Heaven of the Thirty-Three, draw near to the Blessed One, and make offerings to him, whereas those devas are able to come to this realm. May the Buddha compassionately take pity on us.”

Mahamaudgalyayana silently consented. Knowing that the Venerable One had agreed, everyone paid homage and departed.

Knowing that the assembly had gone, the Venerable One entered a supreme meditative absorption. As swiftly as a strong man might bend and extend his arm, he disappeared from that place and appeared in the Heaven of the Thirty-Three. He saw the Blessed One teaching the wondrous Dharma, surrounded by immeasurable and boundless hosts of devas. Venerable Maudgalyayana involuntarily smiled and thought, “Since the Blessed One came here, the devas have gathered around him just like the innumerable members of the fourfold assembly in Jambudvipa.”

Knowing Maudgalyayana's thought, the Blessed One said:

“Maudgalyayana, this great assembly did not come here of its own accord; all have come through my spiritual power.”

Maudgalyayana approached the Blessed One, bowed with his head at the Buddha's feet, and sat to one side. Having surveyed the entire assembly, he addressed the Buddha:

“Blessed One! I consider this great assembly to be exceedingly extraordinary and rare. They have gathered here because, in former lives, they developed firm and indestructible faith in the Three Jewels and in the pure noble precepts, and after passing away there, they were reborn here.”

The Buddha told Maudgalyayana:

“So it is! So it is! Because, in former lives, this great assembly developed firm and indestructible faith in the Three Jewels and in the pure noble precepts, after passing away there, they were reborn here.”

Seeing the Buddha and Venerable Maudgalyayana converse in this way, Shakra, Lord of the Devas, there before the Buddha, confirmed to Venerable Maudgalyayana that these beings had been reborn there because of their reverent faith in the Three Jewels and the pure noble precepts.

Another deva likewise confirmed to Venerable Maudgalyayana that they had been reborn there because of their reverent faith in the Three Jewels and the pure noble precepts.

Another deva rose from his seat, arranged his robe to bare his right shoulder, respectfully joined his palms, and addressed the Buddha:

“Blessed One! Because in my former life I had great faith in the Buddha, when I departed from that place, I was reborn here.”

Another deva said, “Because in my former life I possessed pure faith in the Three Jewels and fully upheld the pure noble precepts, after passing away there, I was reborn in this place.”

At that time, there before the Buddha, innumerable hundreds of thousands of devas attained the fruit of stream-entry. They paid homage to the Buddha and then disappeared.

Seeing that the great assembly had departed, Maudgalyayana rose from his seat, arranged his robe to bare his right shoulder, joined his palms toward the Buddha, and said:

“Blessed One! The fourfold assembly in Jambudvipa came to me in all sincerity and said:

“‘Venerable sir! Because we have not seen the Blessed One for so long, we all yearn for him deeply and wish to see him. Excellent, venerable sir! Please undertake this hardship for our sake, go to see the Blessed One, and convey our reverence at the Buddha's feet. Ask the Great Teacher whether, since the beginning of the summer retreat, he has lived comfortably, remained healthy, and dwelt in peace and happiness. We, the fourfold assembly, possess no supernormal powers by which to reach the Heaven of the Thirty-Three, bow with our heads at the Blessed One's feet, draw near to him, and make offerings, whereas the devas of that realm are able to come here. Excellent, Blessed One! Please compassionately take pity on us, depart from that heavenly realm, and descend to Jambudvipa.’”

Having heard this, the Blessed One told Maudgalyayana:

“Return to Jambudvipa and tell the fourfold assembly that seven days from now the Buddha will depart from the heavenly realm and descend to Jambudvipa beside the Udumbara Tree, in the pure open field belonging to the city of Sankashya.”

After hearing the Buddha's teaching, Mahamaudgalyayana bowed with his head at the Buddha's feet and entered meditative absorption. As swiftly as a strong man might bend and extend his arm, he disappeared from the Heaven of the Thirty-Three and appeared in Jambudvipa. He told the fourfold assembly that seven days from then the Buddha would return from the heavenly realm to Jambudvipa, near the Udumbara Tree.

At that time, the fourfold assembly all carried incense and flowers and went to the city of Sankasya. Hearing that the Buddha was about to return, the people in the city rejoiced greatly. They removed all filth, swept the crossroads clean, sprinkled the ground with scented water and beautiful flowers, and adorned every place with garlands, banners, flags, and parasols, making it as delightful and lovely as the Garden of Joy. At the finest location, they arranged a lofty and splendid seat to welcome the Tathagata.

After teaching the Dharma according to circumstances and bringing benefit and joy to the devas of the Heaven of the Thirty-Three, the Tathagata disappeared from there and led the devas to the Yama Heaven, where he taught the Dharma. When he had finished teaching, he disappeared from there and led the devas to the Tusita Heaven to teach the Dharma. Proceeding in this manner, he went successively to the Heavens of Delight in Transformations, Mastery over the Transformations of Others, the Brahma Host, the Ministers of Brahma, Great Brahma, Lesser Light, Immeasurable Light, Radiant Sound, Lesser Purity, Immeasurable Purity, Universal Purity, Cloudless, Merit-Born, Abundant Fruit, Free from Affliction, Free from Heat, Excellent Vision, Excellent Manifestation, and the Ultimate Form Heaven.

After bringing them benefit and joy, he descended again through the Heaven of Excellent Manifestation and the other heavens until he returned to the Heaven of the Thirty-Three.

At that time, Sakra addressed the Buddha:

“World-Honored One, are you now about to go to Jambudvipa?”

He replied:

“Yes.”

Sakra asked:

“Will you travel by spiritual power or on foot?”

He replied:

“On foot.”

Sakra commanded the divine artisan:

“You should conjure a stairway with three precious flights: one of pure gold, one of vaidurya, and one of crystal.”

The deva obeyed and made a stairway with three precious flights.

Upon the stairway, the World-Honored One walked along the flight made of vaidurya. Great Brahma, heavenly king and lord of the Saha world, walked along the flight of pure gold on his right, holding in his hand a wondrous white fly-whisk worth hundreds of thousands of taels of gold, accompanied by the devas of the Form Realm. Sakra, Lord of the Devas, walked along the crystal flight on his left, holding a precious jeweled parasol worth hundreds of thousands of taels of gold above the World-Honored One, accompanied by the devas of the Desire Realm.

The Buddha thought: “If I travel only on foot, the non-Buddhist practitioners may slander me, saying, ‘The ascetic Gautama used spiritual powers to reach the Heaven of the Thirty-Three, but upon seeing its wondrous forms, craving arose in his mind and he lost all his spiritual powers; therefore, he had to return on foot.’ Yet if I use spiritual powers, the divine artisan’s labor will have been in vain. I should therefore both employ spiritual powers and travel on foot to Jambudvipa.”

When the World-Honored One had descended about twenty yojanas along the precious steps, the stench of human beings rose upward, foul as a corpse, so that the devas could not bear to smell it.

Knowing this, the World-Honored One conjured a forest of ox-head sandalwood that spread a pervasive fragrance and brought joy to everyone. Having performed this transformation, the World-Honored One again thought: “If the men of Jambudvipa see the heavenly maidens, or if the women see the heavenly men, they will certainly become defiled by desire. Their lust may blaze so fiercely that they vomit hot blood, faint, and die. I should use my spiritual power so that men see only heavenly men and women see only heavenly women. By doing so, their minds will not be disturbed by defiling desire.”

At that time, during the day, while dwelling peacefully beneath a tree, the Venerable Subhuti saw the World-Honored One, majestic and awe-inspiring, descending from the Heaven of the Thirty-Three to this place, reverently surrounded by the great assembly of devas. He thought:

“These venerable devas will eventually have to bid farewell to the Buddha and return to the heavenly realm. Within a hundred years, this entire assembly will also have passed away. When his work of transforming beings is complete, the Buddha too will enter nirvana.

All such majesty and splendor will perish. Excellent indeed is what the World-Honored One has taught everywhere: ‘All conditioned phenomena are impermanent; their nature is constantly changing. These phenomena of arising and ceasing are truly repugnant.’ I should give rise to disenchantment and contemplate the five appropriated skandhas as impermanent, suffering, empty, and non-self.” Having fully understood them in this way, the Venerable One used the vajra pestle of wisdom to shatter the mountain of the twenty views of a self, attained the fruit of stream-entry, and acquired unshakable faith.

He immediately released his cross-legged posture, placed his right knee on the ground, joined his palms reverently toward the World-Honored One, gazed upon him, and paid homage.

At that time, the bhiksuni Utpalavarna thought: “The Buddha is descending from the heavenly realm to Jambudvipa. By what means can I be the first to pay homage to him? The great assembly has gathered so densely that there is not even room to turn one’s heel. If they see me in the form of a bhiksuni, they will surely slight me. How then can I advance? I should now manifest a great spiritual power.”

Utpalavarna transformed herself into a wheel-turning king, preceded by the seven treasures and surrounded by nine billion troops. A full thousand valiant and handsome sons followed in a crescent-shaped formation as she proceeded to the World-Honored One. Countless billions of ascetics, brahmins, non-Buddhist practitioners, Buddhist practitioners, and innumerable members of the fourfold assembly followed behind, praising this unprecedented event. Above them, white parasols floated with the wind. Like the sun emitting a thousand rays, or the moon shining brilliantly above the Milky Way, this inconceivably magnificent and adorned procession approached the World-Honored One.

Seeing this, the entire assembly marveled and gazed in admiration, forgetting all weariness. Astonished, they thought: “Where has such a king come from, together with such pleasing soldiers? They must be a wheel-turning sovereign and his rulers from another land.”

Having seen this, everyone wished that they too might enjoy such pleasures, and together they opened a path for the procession to enter.

The bhiksu Udayin, who was in the assembly, told everyone:

“This is not a wheel-turning king. It is the bhiksuni Utpalavarna, who has manifested spiritual powers and come to pay homage to the Buddha.”

The assembly asked:

“How does the Venerable One know that this is the bhiksuni Utpalavarna?”

He replied:

“The utpala flower emits a pervasive fragrance, and the beauty of its color surpasses that of other flowers. Therefore, I know that this spiritual transformation was manifested by her.”

When she came before the Buddha, the bhiksuni withdrew her spiritual transformation, bowed her head at the Buddha’s feet, and stood to one side.

After taking his seat, the World-Honored One said to Utpalavarna:

“Move aside. A bhiksuni must not stand before me. It is improper for a nun to manifest spiritual powers in the presence of the Teacher.”

Having been reproved by the Buddha, she moved to one side.

The Buddha thought: “There is such a fault when a nun manifests spiritual powers before the Buddha. Therefore, a rule should be established forbidding nuns from manifesting spiritual powers before the Teacher.”

He told the bhiksus:

“From this time onward, bhiksunis must not manifest spiritual powers before the Teacher. Whoever does so commits an offense of transgressing the Dharma.”

Seeing the great majesty and power of this wheel-turning king, the entire assembly gave rise to the aspiration to be reborn in the human realm. Seeing the radiant and pleasing devas, others gave rise to the aspiration to be reborn in the heavenly realms.

Seeing this, the World-Honored One wished to restrain their aspirations for rebirth among devas and humans, and therefore taught them the wondrous Dharma according to their capacities and circumstances. Upon hearing the Dharma, some attained the fruit of stream-entry, once-returning, or non-returning; some went forth, eradicated all afflictions, and attained arhatship; some gave rise to the resolve for the bodhi of a sravaka; some gave rise to the resolve for the bodhi of a pratyekabuddha; some gave rise to the resolve for unsurpassed great bodhi; some developed the wholesome roots of warmth or summit; and some developed the middle or lower levels of acceptance. Thus, the entire great assembly took refuge in the Three Jewels.

On that occasion, the World-Honored One spoke this verse:

Though one may become a wheel-turning king,

Or be reborn in a heavenly realm,

Though one may attain supreme concentration,

None equals the fruit of stream-entry.

After the World-Honored One had taught the wondrous Dharma, bringing benefit and joy to the great assembly, the bhiksus had doubts and asked the Buddha:

“Why did the Venerable Udayin immediately know that it was the bhiksuni Utpalavarna upon smelling the fragrance of the utpala flower?”

The Buddha told the bhiksus:

– It is not only today that he knows immediately upon detecting a scent; in the past as well, he once discerned what had happened by smelling a fragrance. Listen carefully. In the past, in the city of Varanasi, there was a merchant. Not long after he married, his wife became pregnant. Wishing to enter the great ocean in search of precious treasures, the merchant said to his wife:

– Good wife! I shall go elsewhere in search of precious wealth. You should remain at home and carefully look after the household.

She replied:

– Noble husband! If so, I shall go with you.

He asked:

– Who will attend to you?

Hearing this, his wife began to weep. Seeing her overcome with sorrow, his traveling companion asked:

– What is the matter?

He replied:

– She wants to accompany me. I would not allow it, so she is weeping.

The companion asked:

– Since she wishes to go, why not grant her wish?

He replied:

– Who will attend to her?

His companion said:

– Let her go; I shall do so.

He therefore allowed his wife to accompany him. When they entered the great ocean, a makara fish shattered their ship, and the merchant and all the others died. His wife drifted upon the waters until she found a piece of timber. Fortunately, the wind carried her to the seashore. A king of the garudas who dwelt there took her home and made her his wife. Before long, because of her previous pregnancy, she gave birth to a handsome boy. Later, she gave birth to a young bird whose form resembled that of a garuda.

When the father bird died, the flock installed the young bird as king. His mother said to him:

– You have inherited your father’s lineage and ascended the throne. This is your elder brother. Take him back to Varanasi and establish him as king among the people.

He replied:

– Royal Mother, I shall do so.

At that time, Brahmadatta, king of Varanasi, governed the realm according to the Dharma, bringing peace, prosperity, and happiness to the people ... as extensively related elsewhere. While the king was holding court and sitting amid the assembly, the garuda king seized both his arms with the talons of his two feet, carried him away, and cast him into the great ocean. He then adorned his elder brother with the king’s ornaments, carried him into the city, seated him upon the lion throne, and told the people:

– This is your king. You must obey him completely. Whoever resists will be drowned in the great ocean.

Terrified, everyone obeyed his command. They did not dare disclose the matter to outsiders, so all the people believed that he was King Brahmadatta.

The king then said to the garuda:

– Come and visit your elder brother often.

He replied:

– I shall c?me.

Some time later, when the king’s female elephant had carried her calf to full term, only its head emerged, while the rest of its body would not come out. An official reported this to the king. The king said:

– Bring her into the palace and have the palace women make declarations of truth so that the elephant may quickly give birth. They should pronounce this invocation:

– If, apart from the king, I have had relations with no other man, then by this truth may the elephant calf be safely born.

After the female elephant was brought into the palace, all the palace women made this declaration:

– Apart from the king, I have had relations with no man. If this is true, may the elephant calf come forth.

Although they made such declarations, the female elephant suffered intensely, yet the calf still could not emerge. Everyone cried out loudly, not knowing what to do.

At that time, a cowherdess who lived nearby heard the cries and asked:

– Why are there such loud cries in the palace?

After hearing the entire matter recounted, the cowherdess said:

– I shall make a declaration of truth so that the elephant calf may be safely born.

Hearing this, the people reported it to the chief minister. The chief minister informed the king, who ordered that she be summoned into the palace. Before the elephant, the cowherdess immediately made this invocation with truthful words:

– From the time of my birth until now, apart from my husband, I have had relations with no other man. If these words are true, may the elephant calf be safely born.

As soon as the cowherdess had made this declaration, the elephant calf safely emerged, but its tail remained caught inside.

Seeing this, the cowherdess smiled and said:

– Even a slight fault is not forgiven.

The palace women asked:

– What fault have you committed?

She replied:

– Once, I held someone’s little boy in my arms, and the child passed a small amount of excrement that ran down onto my private parts. At that moment, I seemed to experience a pleasurable sensation. Because of this slight fault, the tail did not emerge.

When the cowherdess spoke this truth, the tail immediately came forth.

An official reported to the king:

– The elephant has given birth.

The king asked:

– Who enabled her to give birth?

After hearing the chief minister report the foregoing events, the king lamented:

– None of my palace women are chaste and virtuous; only the cowherdess is pure. Invite the cowherdess here. I wish to question her.

When she entered, the king asked:

– Was it by truthful words that you enabled the elephant to give birth?

She replied:

– Yes, it was.

The king thought:

– Since the mother is virtuous and good, her daughter must be likewise. I shall ask her.

The king asked:

– Do you have a daughter?

She replied:

– Yes.

He asked:

– What is her name?

She replied:

– Wondrous Beauty.

He asked:

– Has she already been given in marriage to anyone?

She replied:

– No.

He asked:

– Mother, if that is so, please give her to me in marriage.

She replied:

– Let it be according to Your Majesty’s wish.

After the wedding ceremonies had been arranged and the young woman escorted into the palace, the king thought:

– The palace women are unchaste and have rendered their oaths false. If I let her dwell here, they will surely lead her into unlawful conduct.

One day, when the garuda came, the king related the foregoing events to him and then said:

– During the day, take my wife and leave her on the seashore; at night, bring her back here.

He replied:

– As you command.

After the king entrusted his wife to him, the garuda faithfully kept their agreement, taking her away by day and bringing her back at night.

On that seashore grew a beautiful, fragrant flowering tree called Khu-y. Every day, the king’s wife wove a garland from its flowers and presented it to Brahmadatta.

In the city of Varanasi, there was a young brahmin who entered the mountains to gather dry firewood and encountered a kinnari. The goddess seized him and brought him into a stone cave, where they coupled together with great delight.

Whenever she went out to gather flowers and fruit, the goddess blocked the cave entrance with a large stone that no human strength could move. After some time, she gave birth to a son. When he walked, his body was exceedingly light and swift, so he was named Very Swift. His father often told him:

– The city of Varanasi is a splendid place.

He asked:

– Where is Father’s homeland?

His father replied:

– Varanasi is my homeland.

He asked:

– If so, why do you not return home?

His father replied:

– Whenever she goes out to gather flowers and fruit, your mother seals the cave entrance with a stone. I do not have enough strength to move it. How could I get out?

The son said:

– I shall be able to open it.

His father praised him:

– Very good.

The son frequently practiced moving the stone until he became strong enough to shift the great boulder. He then said to his father:

– I can open the entrance now. Let the two of us flee together.

His father replied:

– Your mother returns shortly after going to gather fruit. How could we escape? If we encounter her on the road, she will certainly harm us.

The son replied:

– I shall arrange for Mother to return late.

His father praised him:

– Very good.

When his mother brought fruit home, the son bit into it and then spat it out.

His mother asked:

– What is the matter? Is it not tasty?

He replied:

– Mother, you are too lazy to travel far and seek only bitter fruit nearby. How can it be eaten? That is why I had to spit it out.

His mother said:

– If so, I shall travel far away and find delicious fruit for you.

He replied:

– Excellent! I hope you will bring back delicious fruit.

In the morning, after his mother had traveled far away, the son said to his father:

– We must flee quickly now and must not delay.

He pushed the boulder aside, and father and son fled together to the father’s homeland of Varanasi.

When the mother returned and found the stone cave completely empty, she beat her breast and wept aloud.

Seeing this, a neighbor asked:

– Why are you weeping so bitterly?

After hearing her recount what had happened, the neighbor said:

– They are human beings, so they have returned to the human realm. Why should you grieve?

The mother said:

– I do not grieve over this separation. I regret only that I did not teach him a livelihood by which he could support himself.

The neighbor said:

– I also often go to Varanasi. If there is anything with which he may sustain himself, give it to me. When I meet your son, I shall deliver it to him.

Handing over the konghou harp, the mother said:

– Elder sister! Please place this in my son's own hands and tell him that he may play this konghou harp to sustain himself, but he must not use the first string. If anyone touches it, harm will surely befall them.

That woman took the harp and departed.

At that time, the brahmin brought Very Swift to a teacher and entrusted him to his care. The teacher immediately began instructing him.

One day, during his leisure time, Very Swift went into the forest to gather firewood and encountered the neighbor. She asked:

– How are you faring now?

He replied:

– I am constantly afflicted by hunger. What can I do?

She said:

– Your mother misses you and weeps continually. Why do you not return to her?

Very Swift replied:

– My mother is a yaksha. How could I live together with her?

She said:

– If you cannot return, I shall give you this so that you may sustain yourself, but you must not give it to anyone else.

He replied:

– I shall obey.

Handing him the harp, she said:

– Use this harp to earn your living, but do not touch the first string. Whoever touches it will surely come to harm.

He replied:

– Excellent! I shall obey your instruction.

Embracing the harp, Very Swift returned to the school, where his classmates asked him:

– Why have you come so late?

He replied:

– I met a friend of my mother, who gave me this konghou harp.

Everyone asked:

– Can you play it?

He replied:

– I can.

They asked:

– Then play it for us to hear.

Very Swift played the harp but did not touch the first string. His companions asked:

– Why do you not touch the first string?

He replied:

– If it is touched, danger will surely arise.

His companions said:

– Just touch it. What harm could there be?

Very Swift touched the string, and the students, unable to control themselves, began dancing together and continued until evening. When they arrived, the teacher asked:

– Why have you come so late?

After hearing them recount what had happened, the teacher asked:

– Can you play the harp?

He replied:

– I can.

– If so, play a melody, the teacher said.

Very Swift played but did not touch the first string.

The teacher asked:

– Why do you not touch the first string?

He replied:

– If I touch it, I fear that calamity will arise.

– Just touch it. What harm could there be? the teacher said.

When he touched it, the teacher and his wife both began dancing together and could not stop. The house tilted and collapsed, and every object was smashed until nothing remained. The teacher became enraged, seized Very Swift by the neck, and drove him out of the village.

After being expelled, Very Swift wandered alone, sustaining himself solely by means of the konghou harp.

Five hundred merchants were preparing to carry their goods out to sea. They discussed among themselves: “Everything is ready, but without music, what shall we have for enjoyment? Once we enter the sea, how shall we dispel our melancholy?”

One man said:

– The young brahmin Very Swift is skilled at playing the konghou harp. Let us take him with us.

They brought Very Swift aboard and sailed with him. Once they had entered the sea, everyone said:

– Play the harp and gladden us.

They saw Very Swift play the harp without touching the first string and asked:

– Why do you not pluck it?

He replied:

– If I touch it, calamity will arise.

They said:

– Merely touch it. How could calamity arise?

When he touched the harp string, the ship immediately pitched and rolled upon the sea until it broke apart. All the merchants perished, and Very Swift alone survived by clinging to a plank. Driven by the wind, he drifted to the island of the Garuda. In a garden on the island there were no men; Very Swift saw only Wondrous Beauty, the wife of King Brahmadatta. After exchanging greetings, the two engaged in an illicit affair. They stayed together by day but parted at night. Very Swift asked:

– Where do you go at night?

Since they had become lovers, the woman told him the entire matter. Very Swift said:

– Good lady! If that is so, why do you not take me back to Varanasi?

She replied:

– It would be excellent for us to go together, but what is your name?

– My name is Very Swift.

He asked:

– What is your name?

– My name is Wondrous Beauty.

Wondrous Beauty devised a way to carry small stones, gradually increasing their weight until they equaled that of a person. When she judged that the journey could be made, she told Very Swift to mount the Garuda with her and return to Varanasi. Along the way, Wondrous Beauty said:

– Keep your eyes closed. If you open them, your pupils will be harmed.

As they approached the city and he heard the sound of people speaking, Very Swift thought: “We must be nearly there. I shall open my eyes and look.” The instant he opened them, the fierce wind blinded both his eyes. Wondrous Beauty therefore left Very Swift to live in the garden while she herself went to live with the king.

When spring arrived, a hundred flowers blossomed in profusion and birds sang sweetly. The king and the women of the palace entered the garden to enjoy the scenery, and Wondrous Beauty was among them. Smelling the fragrance from the flower-scented garment she wore as it wafted toward him, Very Swift spoke this verse:

The breeze bears the scent of her flowered robe,

Its lovely fragrance fills the air,

Just as when, upon the seashore,

I dwelt together with Wondrous Beauty.

King Brahmadatta heard this verse and ordered his attendants:

– Go and find who spoke that verse.

They said:

– A blind man spoke that verse.

The king summoned him and asked:

– Was it you who composed that verse?

He replied:

– It was.

The king asked:

– Recite it once more so that I may hear it.

Very Swift thought: “Perhaps the verse is fine and the king enjoys hearing it. If I recite it again, I may receive a reward.”

When the king asked how far away that island was, Very Swift replied:

The place where Wondrous Beauty dwelt

Lies a hundred miles from here;

Beyond the vast and mighty sea

There stands a lovely island.

Hearing this, the king spoke this verse:

You have both heard and seen

The woman whom I cherish.

If it was indeed Wondrous Beauty,

Describe her bodily marks.

The blind man replied in verse:

At her waist is a svastika mark,

Upon her breast is a curling hair;

She often weaves a flowered garland

And sends it to her husband, the king.

After hearing this, the king thought: “This woman is wicked in conduct. Though I placed her upon an island beyond the sea, she still engaged in an illicit affair. She is truly worthless. I shall give her in marriage to this blind man.”

In anger, the king spoke this verse:

Give Wondrous Beauty her jeweled necklace,

Then marry her to the blind man.

Send them away in a donkey cart

And drive them out of the city.

After the king expelled them, the blind man was led everywhere by his wife. Toward evening, they reached a large village and temporarily lodged in a deserted shrine dedicated to a deity.

That night, five hundred bandits came to the village. The villagers had learned of this beforehand, so they killed them all. Only the bandit chief escaped, fleeing into the shrine, closing the door, and hiding inside.

The villagers came running and asked:

– Who is inside the shrine?

The blind man replied:

– I am a traveler lodging here and have no connection with the bandits.

The villagers said:

– If there is a bandit inside, drive him out at once.

The bandit chief then said to Wondrous Beauty:

– What need have you of this blind man? Cast him outside and come live with me.

Wondrous Beauty agreed and pushed the blind man outside. Seeing him, the villagers cut off his head.

The following morning, the bandit chief departed with Wondrous Beauty. When they reached the bank of a river, there was neither boat nor raft, so they could not cross. The bandit chief said to his wife:

– Good lady, the river is greatly swollen, and we cannot cross together. Remain here for a while and bathe while I carry the precious jeweled necklaces across first. After taking them to the other bank, I shall return and bring you across.

The woman agreed, removed her garments and precious jeweled necklaces, handed them to the bandit chief, and sat down in the water.

Afterward, she thought that perhaps the man might take her valuables and flee, so she called after him in verse:

The river waters now rise high;

You carry away my jeweled necklaces.

A thought has arisen in my mind:

I fear that you will take them and leave forever.

Hearing this, the bandit chief called back in verse:

– You caused your innocent husband to be killed;

Who could believe you would be faithful to me?

These jeweled necklaces I shall carry away,

Lest, given the opportunity, you also kill me.

At that time, the bandit chief took the valuables, abandoned his wife, and continued on his way. His wife revealed herself, left the country, and hid in a dense thicket of grass.

Not far away, an old jackal was carrying a piece of rancid meat in its mouth as it walked along the riverbank. A fish leaped out of the water and landed on the bank. Seeing this, the jackal dropped the piece of meat, intending to seize the fish. The fish jumped back into the water, while the meat was carried away by a hawk. Having lost both, the jackal lowered its ears in sorrow. Seeing this from within the thicket, Diệu Dung spoke this verse:

The meat was carried off by a hawk,

The fish has leaped back into the river;

Both morsels of food have been lost—

What use is sorrow and distress?

Hearing the verse, the jackal looked all around but saw no one, and spoke this verse:

I have performed no comedy,

Nor have I sung or danced;

Who is it within the thicket

Speaking verses to mock me?

Hearing this, Diệu Dung said to the jackal from within the grass:

“I am Diệu Dung.”

Upon hearing her voice, the jackal angrily said:

“Your offense is worse than that of a beast. Instead of feeling ashamed of yourself, you mock me.”

The jackal spoke this verse:

Your former husband was killed,

Your new husband took the wealth and left;

Not knowing where to go,

You hide in the grass and lament.

Diệu Dung then spoke this verse:

I shall return to my former home,

And with a chaste heart serve one husband;

Fearing harm to my kindred,

I shall never again act foolishly.

The jackal spoke these verses:

Even if the Ganges flowed backward,

And crows had feathers of white,

And wooden elephants gave birth to tāla palms,

You could never remain faithful.

Even if crows and owls

Lived together in a single tree,

And the two dwelt in harmony,

You could never remain faithful.

Even if snakes and mice

Lived together in a single burrow,

And they could cherish one another,

You could never remain faithful.

Even if turtle hair

Were woven into a beautiful robe,

Warm to wear in the cold season,

You could never remain faithful.

Even if mosquito legs

Were used to build a lofty palace,

Firm and utterly unshakable,

You could never remain faithful.

Even if lotus stalks

Were made into a bridge for people to cross,

And even great elephants could pass over it,

You could never remain faithful.

Even if, amid the great ocean,

A mighty fire blazed within the water,

And everyone stared in astonishment,

You could never remain faithful.

After speaking these verses, the jackal said to Diệu Dung:

“I was only jesting with you. I can restore you to your former position as the chief consort of the kingdom. What will you give me in return?”

She replied:

“Friend, if you can restore me to my former position, I shall provide you with fresh meat every day and never let you go without.”

The jackal said:

“If so, heed my words. Go down into the Ganges until the water reaches your neck, join your palms, face the sun, and pray to the devas. I shall inform the king.”

The jackal went to a place where the king could hear it and barked loudly, saying that Diệu Dung was immersing herself in the waters of the Ganges to purify her heart and cultivate herself, and that she should quickly be summoned back and brought into the inner palace.

The king had previously learned the language of jackals. Hearing this, he told a minister:

“Go to the bank of the Ganges. I have heard that Diệu Dung is there, undergoing hardship to reform her character. Bring her back here quickly so that I may see her.”

When they found Diệu Dung, the ministers immediately adorned her with jeweled necklaces and fine garments, then brought her back to the king. Upon seeing her again, the king was overjoyed and restored her to her former position as chief consort.

Every day, she provided the jackal with delicious meat, but later she stopped. Going near the royal palace, the jackal barked:

“Diệu Dung! If you refuse to provide me with meat, I shall cause the king to beat you to a pulp, just as before.”

Hearing this, the consort became extremely frightened and resumed providing meat to the jackal as before.

“Bhikshus, harbor no doubts. Diệu Dung of that former time is now the bhikshuni Ôn Bát La. Rất Nhanh is now Ô Đà Dy. In the past, merely smelling the fragrance of her flower-garland, he immediately knew that she was Diệu Dung; now, upon smelling the fragrance of the utpala flower, he immediately knew that it was that bhikshuni. All these events arose because habitual karma linked them together as mutually conditioning causes.”

Having heard the Buddha’s teaching, the assembly rejoiced and faithfully practiced it.

The fifth summary verse in the sixth separate section:

Ordaining women and the eight weighty rules,

A bhikshuni wishing to sit according to seniority,

The affairs of the two communities each differ,

A woman who has returned to lay life is not ordained again.

– The Buddha was dwelling in the Grove of Many-Rooted Trees in the city of Kapilavastu. Mahāprajāpatī and five hundred Śākya women went to see the Buddha, bowed with their heads at his feet, and sat to one side. The Buddha taught the wondrous Dharma, bringing them benefit and joy.

After hearing the Dharma, Mahāprajāpatī rejoiced deeply. Rising from her seat, she joined her palms toward the Buddha and said:

“Blessed One, if a woman goes forth in the Buddha’s Dharma, receives full ordination, attains the status of a bhikshuni, and steadfastly maintains the holy life, can she realize the fourth fruit of a śramaṇa?”

The Buddha said:

“Mahāprajāpatī, you should remain in the household life, wear white garments, and cultivate the holy life in a single-minded, perfect, pure, and undefiled manner. In this way, too, you will always obtain peace, benefit, joy, and happiness.”

After making her request three times without receiving the Buddha’s permission, Mahāprajāpatī bowed with her head at the Buddha’s feet and departed.

At that time, the Blessed One donned his robe, took up his alms bowl, departed from the city of Kapilavastu, and went to stay in the settlement of Phiến Vi.

Hearing that the Buddha had departed, Mahāprajāpatī and the five hundred Śākya women shaved their own heads, put on dark-red saṅghāṭī robes, and followed behind the Buddha, resting at night some distance away.

When the Blessed One came to stay in the Acacia Forest, Mahāprajāpatī, exhausted from traveling on foot and covered with dust, went to see the Blessed One and sat to one side. The Blessed One taught the wondrous Dharma, bringing her benefit and joy.

After hearing the Dharma, Mahāprajāpatī rose from her seat, joined her palms, and said:

“Blessed One, if a woman goes forth in the well-proclaimed Dharma and Vinaya of the Buddha, receives full ordination, attains the status of a bhikshuni, and steadfastly cultivates the holy life, can she realize the fourth fruit of a śramaṇa?”

The Buddha said:

“Mahāprajāpatī, it is enough for you to shave your head, wear an unpatterned robe, and steadfastly cultivate throughout your life the holy life in a single-minded, perfect, pure, and undefiled manner. In this way, too, you will always obtain peace, benefit, joy, and happiness.”

Mahāprajāpatī made this request three times, but the Buddha did not grant permission. Knowing that the Buddha, the Blessed One, did not consent despite her repeated requests, Mahāprajāpatī stood outside the door and wept.

Seeing this, the Venerable Ānanda asked:

“Gautamī, why are you standing here weeping?”

She replied:

“Venerable sir, I am weeping because the Blessed One will not permit us women to go forth and become bhikshunis...”

Ānanda said:

“Gautamī, remain here. I shall ask the Tathagata.”

Ānanda went to see the Blessed One, bowed with his head at the Buddha’s feet, stood to one side, and said to the Buddha:

“Blessed One, if a woman goes forth in the well-proclaimed Dharma and Vinaya of the Buddha, receives full ordination, attains the status of a bhikshuni, and steadfastly maintains the holy life, can she realize the fourth fruit of a śramaṇa?”

The Buddha said:

“She can.”

“If that is so, please permit women to go forth,” Ānanda said.

The Buddha said:

“Ānanda, you should not request permission for women to go forth in my well-proclaimed Dharma and Vinaya, receive full ordination, and attain the status of bhikshunis. Why is this? If women are permitted to go forth, the Buddha-Dharma will not long endure. It is like a household in which there are few men and many women: evildoers will bring ruin upon that household. Women going forth will bring ruin upon the true Dharma in the same way.

“Furthermore, Ānanda, it is like the fields of a farming household: just as the rice ripens, it is damaged by wind, rain, frost, and hail. Women going forth will bring ruin upon the true Dharma in the same way.”

Furthermore, Ānanda! Suppose a sugarcane field, just when it is ready for harvest, is stricken with red-rot disease and is utterly ruined, with nothing remaining. If women are permitted to go forth, the True Dharma will likewise be damaged, quickly perish, and fail to endure for long.

The Venerable Ānanda again addressed the Buddha:

– The Mahāprajāpatī has rendered a great kindness to the Blessed One. When the Buddha’s mother passed away, she nurtured the Blessed One until he reached adulthood. How could the Blessed One not compassionately protect her?

The Buddha told Ānanda:

– This is indeed so. My maternal aunt has shown me kindness, but I have already repaid it. Through me, she came to know the Three Jewels, took refuge in the Buddha, Dharma, and Sangha, undertook the five training precepts, became free from doubt concerning the truth of the Four Noble Truths, and attained the fruit of stream-entry. She will be free from suffering and realize the fruit of the unborn. Such a kindness is truly difficult to repay and cannot be compared to the giving of food and clothing.

The Blessed One further told Ānanda:

– You have requested that women be permitted to go forth and become bhikshunis. Because of this, I establish eight principles of reverence, which must be practiced throughout their lives and must never be transgressed. I establish these principles just as a farmer, at the end of summer and the beginning of autumn, firmly repairs the embankments along a riverbank so that the water will not overflow, thereby allowing the rice fields everywhere to be abundantly irrigated. The eight principles of reverence are likewise.

The eight principles of reverence are:

1) - Ānanda, bhikshunis must seek from the bhikshus the going forth and full ordination whereby they attain the status of bhikshunis. This is the first principle of reverence, which must not be transgressed. Bhikshunis must diligently train in this throughout their lives.

2) - Ānanda, every half-month the bhikshunis must seek instruction from the bhikshus. This is the second principle of reverence, which must not be transgressed. Bhikshunis must diligently train in this throughout their lives.

3) - Ānanda! Bhikshunis must not undertake the rains retreat in a region where there are no bhikshus. This is the third principle of reverence, which must not be transgressed. Bhikshunis must diligently train in this throughout their lives.

4) - Ānanda! Bhikshunis must not question or admonish bhikshus regarding faults such as violations of morality, right view, deportment, or right livelihood. Ānanda! If a bhikshuni observes that a bhikshu has committed a transgression concerning morality, views, doubt, or conceit, she must not question or reproach him. If a bhikshu observes that a bhikshuni has committed a transgression, he should question and reproach her. Ānanda, this is the fourth principle of reverence, which must not be transgressed. Bhikshunis must diligently train in this throughout their lives.

5) - Ānanda! Bhikshunis must not revile, become angry with, or reproach bhikshus. Bhikshus may do these things toward bhikshunis. This is the fifth principle of reverence, which must not be transgressed. Bhikshunis must diligently train in this throughout their lives.

6) - Ānanda! Even if a bhikshuni has been fully ordained for one hundred rains retreats, when she sees a bhikshu who has only just received full ordination, she must honor him, join her palms, welcome him, show him reverence, and bow at his feet. This is the sixth principle of reverence, which must not be transgressed. Bhikshunis must diligently train in this throughout their lives.

7) - Ānanda! Any bhikshuni who commits an offense requiring instruction by the Sangha (saṅghāvaśeṣa) must undergo the half-month mānatta discipline before both communities. This is the seventh principle of reverence, which must not be transgressed. Bhikshunis must diligently train in this throughout their lives.

8) - Ānanda! After the summer rains retreat, bhikshunis must perform the invitation ceremony before both communities concerning the three matters of what has been seen, heard, or suspected. This is the eighth principle of reverence, which must not be transgressed. Bhikshunis must diligently train in this throughout their lives.

MŪLASARVĀSTIVĀDA

VINAYA MISCELLANY

End of Fascicle Twenty-Nine