賢愚經

Chapter One: Brahma Requests the Dharma

THUS HAVE I HEARD: At one time, the Buddha was in the kingdom of Shravasti, at the Excellent Victory Dharma center. Out of profound compassion to save the world, propagate the Dharma, and liberate sentient beings, he had undergone immeasurable hardship in cultivation. When he had first attained Buddhahood, seeing how difficult this matter would be among all sentient beings, he thought to himself: “All sentient beings are deeply and grievously deluded; their minds are confused and inverted, their understanding narrow, and they follow only false paths. They will be exceedingly difficult to teach and transform. Even if I remain in the world, it will be of no benefit. It would be better for me to enter nirvana without remainder.”

At that time, Brahma, king of the Brahma Heaven, knew that the Buddha was thinking in this way. He immediately descended from heaven to where the Buddha was, paid homage before him, knelt with palms joined, and respectfully addressed him:

“Most Revered Blessed One! I have just learned of your intention. Because you see that sentient beings are confused and difficult to teach and transform, you wish to enter nirvana. I have therefore come to implore you to remain and transmit the Dharma to the world, so that the light of truth may spread throughout the human and heavenly realms, that beings of every kind may be suffused with your virtuous teaching, escape the cycle of birth and death within the six destinies, and in life after life enjoy peace, joy, and freedom in the Buddha-land. I respectfully beseech you to graciously accept my sincere request.”

The Buddha said: “It is good that you have such concern for all sentient beings. Yet I see that sentient beings are obscured by the defilements of the dust, intoxicated by wealth, beauty, fame, delicious food, and deep sleep, and consumed by craving, anger, and delusion. Their minds are dark, without the slightest wisdom. Thus, even if I remain in the world, my efforts will be in vain. I therefore wish to enter nirvana, which would be more peaceful and joyful.”

Brahma again said: “Most Revered Blessed One! Please have compassion for me and for all sentient beings in the heavenly and human realms, who are now obscured by the veil of ignorance and do not know the way out. Today the ocean of Dharma is full, the banner of Dharma has been raised, and the time has come. I see that the number of sentient beings capable of being liberated is indeed very great. I therefore respectfully beseech you to bestow your grace, bring them deliverance, propagate the Dharma, and benefit sentient beings.

“Most Revered One! I remember that countless kalpas ago, for the sake of beings such as us, you gathered even a single verse or a single sentence of the Way, to the point of forgetting your own life, relinquishing your beloved wife and children, and making hair-raising sacrifices for the Buddhadharma—deeds that no one else could accomplish. Now you have fulfilled your quest for the path of liberation. Sentient beings are like grasses across the vast earth, long covered by mist, now lifting their heads toward the reflected sunlight so that they may become beautiful, fresh flowers. Most Revered One, please do not abandon us and enter nirvana.

“I also remember that a very long time ago, in a past life, there was a king named Surupa in Jambudvipa. He ruled eighty-four thousand minor kingdoms, sixty thousand mountains and rivers, eight billion settlements, and had twenty thousand consorts and ten thousand chief ministers.

“At that time, no one could equal King Surupa in merit or power. Under his reign, the people enjoyed peace and happiness; the rains were timely, the winds favorable, and their joy was boundless!

“One day, the king thought to himself: ‘I have provided my people fully with material necessities, but I have not yet provided spiritual liberation for them. If people live only for material things and sensual desire, with minds like wood and stone, like sand and gravel, allowing the four marks of birth, aging, sickness, and death to drag them about, then they are no different from animals that eat their fill, lie in comfort, and sprawl upon heaps of dung and ashes merely to pass the days and months. This, however, is my fault. I am responsible for finding a path of liberation for them.’

“Having thought thus, he issued a proclamation throughout the realm: ‘If anyone knows the path of liberation taught by the Buddha and can explain it to me, I will provide that person with whatever he desires.’

“The proclamation had been issued for a long time, but no one came to teach him. The king constantly longed for the Dharma, and his heart was never at ease.

“Afterward, Vaishravana, one of the kings of the Heaven of the Four Heavenly Kings, saw this and decided to test him in the following manner.

“He transformed himself into a yaksha demon with a ghastly blue-green face, eyes as red as blood, enormous teeth like plantains jutting from his mouth, hair standing on end, and flames issuing from his mouth. Arriving at the royal palace, he tore down the proclamation and said: ‘Go inform the king that I possess the Buddhadharma. If the king wishes to hear it, I shall expound it to him.’

“The gatekeeper agreed and went in to report to the king:

“‘Your Majesty, outside the city is a terrifying-looking person who claims to possess the Buddhadharma and asks to expound it for Your Majesty. How should this matter be handled? Please make your will known to your servant.’

“When the king heard this, he was delighted. He put on his crown and ceremonial robes, personally went out to welcome the visitor, invited him into the main hall, yielded the royal throne to him, and entertained him with the highest honors.

“Early the next morning, the king prepared a beautiful, elevated Dharma seat and set out tea and water. Drums were sounded and music played as the Dharma master was escorted to the seat to preach the Dharma. The Dharma master ascended the seat and sat there serenely. At that time, officials, soldiers, and citizens had assembled in great numbers. The king came forward, bowed to the Dharma master, then knelt and requested him to expound the Dharma.

“The Dharma master said:

“‘The Dharma is very difficult to learn. It will not be easy for you to hear it.’

“The king replied: ‘Venerable Dharma Master! Have compassion for us, who are ignorant and deluded. Please tell us what rites we must properly observe in order to hear the Dharma.’

“The Dharma master said: ‘If the king gives me his beloved wife and cherished son to eat, I shall teach the Dharma to you.’

“Upon hearing this, the king joyfully accepted the instruction. After bowing in gratitude, he withdrew and returned to the palace, where he summoned his wife and son and said:

“‘I wish to tell you this: Husbands and wives, fathers and children, love one another within the cycle of birth and death, yet even the closest affection must one day end in separation. I wish to seek the path of liberation for myself and for all of you. I therefore wish to offer your lives and bodies to the Dharma master in order to seek the attainment of Buddhahood. Please tell me your thoughts.’

“After hearing this, the queen and crown prince immediately knelt and asked to comply with his instruction.

“Having obtained their consent, the king immediately presented his wife and son to the Dharma master. The Dharma master accepted them and, seated solemnly upon the elevated seat before the great assembly, began to eat them. In the blink of an eye, he had devoured them completely. Seeing this, everyone shook their heads, thrust out their tongues, and was overwhelmed with horror and fear.

“At that time, the ministers and citizens, seeing the king act in this way, were all displeased and considered him excessively deluded and obsessed. Yet how could they understand that the king had done what no ordinary person in the world could do? They were like frogs dwelling at the bottom of a well that had never seen the Eastern Sea. The king’s far-reaching vision could not be compared with that of ignorant ordinary beings.

“Then the Dharma master recited the following verse:

All conditioned activities are impermanent.

All that is born is suffering!

The five skandhas are empty and without marks.

There is neither self nor anything belonging to self.

“That is to say:

All things are impermanent;

Whatever is born must suffer!

The five skandhas have no marks.

Both self and possessions are empty.

“When the king heard this, he was filled with immeasurable joy! He ordered the verse to be written down and distributed among everyone in the kingdom, requiring all people to recite it.

“At that time, the Dharma master—the yaksha demon—seeing that the king remained so composed, immediately revealed his original form and said: ‘Most worthy king! Because you honor the True Dharma in this way, before long you will attain Buddhahood.’ As soon as he had spoken, the queen and crown prince suddenly appeared again, completely unharmed.

“Most Revered One! King Surupa of that time was none other than you. In the past, you made such sacrifices for the Dharma. How, then, can you now bear to abandon sentient beings and enter nirvana?”

I bow reverently before you! In yet another kalpa in the past, here in this very Jambudvipa, there was a king named Kien Sa Ni Yet Le, who ruled many kingdoms, eighty-four thousand settlements, twenty thousand consorts and palace maidens, and ten thousand high ministers. The king was benevolent and virtuous, loving all beings; the people lived in happiness, and the trees and grasses flourished green. The people regarded the king as a loving father.

The King reflected thus: “I have attained this lofty, honored, and precious station because I planted wholesome causes in the past. At present, the people live in peace and happiness. Yet this is merely material well-being, and material things will one day perish; it is not lasting and eternal happiness. If I wish for myself and all sentient beings to attain eternal happiness, I must seek the path of liberation taught by the Buddha; only then will there be a true result.”

Having thought thus, the king ordered his officials to issue a public proclamation and announce throughout the kingdom: “If anyone possesses the Wondrous Dharma and will expound it to me, I shall fully provide whatever that person desires.”

Later, a Brahmin named Lao Do Sai arrived and said:

“I possess the Wondrous Dharma. Go in and report this to the king.”

The Gatekeeper immediately conveyed the news to the king. Upon hearing it, the king was filled with joy. Dressed in stately robes and headdress, he personally went out to bow in homage, respectfully and earnestly inquired after the Brahmin, and invited him into the main hall. He had a lofty and beautiful seat prepared and invited the Dharma master to ascend it and sit in serenity. The king and the attendants on both sides joined their palms and said:

“Venerable Master, this brings us immeasurable happiness! Today, out of compassion for us, you have come here. We respectfully implore you, in your sublime loving-kindness, to expound the Wondrous Dharma so that we may receive and uphold it.”

Lao Do Sai replied:

“The wisdom I possess was gained only through great hardship. I searched for it in distant lands and devoted tremendous effort to studying it. It is not something so easily obtained.”

The king said:

“Venerable Master, please instruct us clearly as to what you intend.”

Lao Do Sai said:

“If the King wishes to hear the Dharma, you must bore one thousand holes into your body, fill them with oil and wicks, and light them as an offering to me. Then I shall expound it for you.”

Upon hearing this, the king joyfully agreed to have the holes bored, but requested a delay of seven days so that he could inform the people. The proclamation read as follows:

“All citizens should know: Seven days from now, King Kien Sa Ni Yet Le, in his quest for the Way, will have one thousand holes bored into his body and light them as lamps in offering to the Dharma master. Whoever wishes to hear the Dharma and witness the king’s sacrificial offering should come.”

At that time, the kings of the smaller kingdoms and the peoples of those lands heard the news and were all deeply grieved. Together they came for an audience and said:

“Great King! Through Your Majesty’s merit and virtue, all the people enjoy peace and security, as a blind person depends upon a staff and an innocent child longs for a loving mother. If Your Majesty bores holes into your body and lights them as lamps, you will surely lose your life. Upon whom, then, can all the people depend? We implore you not to abandon all the beings beneath heaven for the sake of one person.”

Afterward, the twenty thousand consorts, five hundred crown princes, and ten thousand high ministers all tried to dissuade the king from doing this.

The king then declared in a loud voice:

“You must not hinder me. I am sacrificing this body to hear a single teaching of the Way. When I attain Buddhahood in the future, I shall deliver all of you first.”

Seeing the king’s resolute courage, everyone pleaded with him fervently, but the king remained determined and would not change his mind.

When the seven-day period had elapsed, the king went before the Dharma master, bowed, and said:

“Venerable Master, with complete sincerity and reverence, I shall follow your instruction. We shall now begin boring holes into my body and lighting them as lamps in offering. May the Venerable Master be pleased!”

Having spoken, the king ordered the holes to be bored, but no one dared do it. Later, a Chandala came and bored them for the king. When he had finished, the man threw his knife to the ground and fled. After the oil had been poured in and the wicks inserted, everyone who witnessed it shuddered and trembled with fear.

The king said:

“I respectfully ask the Venerable Master to expound the Dharma first; the lamps may be lit afterward. I fear that if my life ends, I will not hear the Dharma.”

Lao Do Sai recited the following verse:

Thuong gia giai tan.

Cao gia tat truy?

Hop hoi huu ly

Sinh gia huu tu.

This means:

What endures will come to an end,

What is high must fall,

What comes together must disperse,

Whoever is born must die.

When the recitation was finished, the king ordered the lamps to be lit. Although the flames blazed fiercely, the king’s countenance remained composed and serene, without the slightest change. He then made this vow:

“I endure this suffering in order to hear the path of liberation. May I dedicate the merit of this act toward the fruition of Buddhahood. After I attain it, I shall use the radiant light of wisdom to dispel the darkness of ignorance for all sentient beings.”

As soon as he finished speaking, heaven and earth spontaneously trembled, the movement reaching even the Pure Abodes. At that time, the heavenly beings looked down and saw a bodhisattva burning his own body as lamps in offering to a Dharma master in order to hear the Dharma—a terrifying sight! Deeply moved, they descended and filled the entire sky. Many shed tears that fell like rain, while at the same time they scattered flowers as offerings. Sakra, Lord of the Devas, came to the place, approached the king, praised him, and asked:

“Does the King regret enduring such suffering?”

The king replied:

“No, I do not.”

Sakra said:

“I see the King trembling and unable to remain still, yet you claim to have no regret. What proof is there by which this may be known with certainty?”

As soon as Sakra finished speaking, the king made this solemn vow:

“If my resolve has remained constant from beginning to end, without any regret, may the holes in my body be restored to their former condition.”

Because of his true and earnest aspiration to seek the Dharma, which moved the ten directions, the holes in his body were spontaneously healed as before, and his body became even finer and healthier than it had been.

I bow reverently before you! The king who bored holes into his body and lit them as lamps in his quest for the Way at that time was none other than you. You endured such hardships to seek the Dharma, and now you have fully attained it. Why, then, do you not expound the Dharma? Why enter nirvana and cause sentient beings to lose the radiant eye of wisdom?

I bow reverently before you! In yet another life in the past, here in this very Jambudvipa, there was a king named Ty Lang Yet Le, who ruled many kingdoms, eighty-four thousand settlements, twenty thousand consorts and palace maidens, five hundred crown princes, and ten thousand high ministers. The king was benevolent and regarded the people as his own children. He was also eager to hear the true Dharma, and therefore ordered his high ministers to proclaim throughout the entire kingdom:

“Let it be announced throughout the kingdom: His Majesty wishes to hear the Buddha-Dharma. Whoever knows it should come and expound it to him, and His Majesty will bestow a generous reward according to that person’s wishes.”

After a long time, a man of the Brahmin caste named Lao Do Sai came to the palace gate and said:

“I have long studied and practiced the Buddha’s teachings. Please go in and report this to His Majesty.”

At Lao Do Sai’s request, the Gatekeeper went in and reported it to the king.

Upon receiving the news, the king was overjoyed. Dressed in stately robes and headdress, he personally went out to the palace gate, respectfully greeted the Brahmin, invited him into the main hall, and received him with lavish hospitality. Early the next morning, the king ordered a lofty and beautiful seat to be prepared and invited the Dharma master to ascend it and sit in serenity.

The king and all the officials composed their bodies and minds, approached the Dharma master, bowed their heads in homage, then knelt and said:

“Venerable Master, please give rise to compassion and expound the Dharma so that we may receive the blessing of its merit and virtue!”

Lao Do Sai replied:

“The understanding I possess was gained only after enduring hardships for many years and traveling to distant places in all four directions to seek instruction. The King regards learning as far too easy!”

The king broke into a sweat and, with single-minded reverence, said:

“Venerable Master! What rules must be observed in listening to the Dharma? We are worldly common beings and do not know the proper way to honor the Dharma. Please instruct us, Venerable Master.”

He replied, “If the king can have one thousand iron nails driven into his body, I shall then expound the Dharma for you.”

The king said, “Yes! I shall obey the Venerable Master’s instruction, but I ask that you grant me seven days so that I may inform the people.”

After saying this, he bowed in gratitude and withdrew. His proclamation was as follows:

“Let everyone throughout the realm know that I, Lord of Men Tỳ Lăng Yết Lê, wishing to attain the path of liberation for myself and for all, shall have one thousand nails driven into my body as an offering to the Dharma master. Any citizen who wishes to witness my undertaking is invited to come seven days from now.”

When the people heard that the king would have nails driven into his body in order to hear the Dharma expounded, they eagerly flocked to the capital in great numbers. Then several representatives of the people came before the king and petitioned:

“Your Majesty! We have come on behalf of all the people of the realm to offer our respectful wishes that Your Sacred Majesty enjoy happiness for a thousand autumns and blessings for many years. We know that through Your Majesty’s benevolent virtue we enjoy peace and happiness. We humbly beg you, out of compassion for all the people, to forgo having nails driven into your body.”

Thereafter, the queen, the court ladies, the crown prince, and the great ministers likewise petitioned the king with one voice, asking him to abandon the undertaking.

The king replied, “I perceive that throughout countless kalpas until now, I have lived and died within the cycle of birth and death, losing innumerable bodies and lives. Those bodies and lives merely bore minds of greed, anger, and delusion. Looking back upon the flesh and bones accumulated through those lives and deaths, they could be piled higher than Mount Sumeru; the heads severed and blood shed would surpass the waters of a great river; and the tears shed in mourning for loved ones would exceed the waters of the four seas.

All those bodies and lives that lived and died were simply squandered in vain; never once did I sacrifice my body for the Dharma. I shall have nails driven into my body as an offering to the Dharma master in order to seek Buddhahood. After attaining Buddhahood, I shall use luminous wisdom to eradicate the affliction of the fetters within you and guide you onto the path of awakening and liberation so that you may attain Buddhahood.

This is an undertaking for the common benefit of all sentient beings. Why do you try to dissuade me?”

After hearing the king’s declaration, everyone fell silent, not daring to say another word.

At that moment, the king went before the Dharma master and said:

“I respectfully beseech the Venerable Master to be gracious and expound the Dharma before the nails are driven in. If they are driven in first, I shall die without having heard it.”

The Venerable Master recited this verse:

All things are impermanent;

Whatever is born is subject to suffering!

All dharmas are empty and without a master.

Truly, they do not belong to me.

That is to say:

Everything is impermanent;

Whatever is born entails suffering!

All dharmas have no master.

Truly, they are not mine.

When the Dharma master finished reciting, the king rejoiced and ordered the verse to be written down and proclaimed throughout the realm, commanding everyone to recite it.

When the moment arrived and the king ordered the nails to be driven in, all the rulers of the smaller kingdoms, together with the officials, soldiers, and people assembled there, threw themselves to the ground in lamentation. Heaven and earth shook in six ways. The heavenly princes descended from the heavens, and seeing him sacrifice himself in pursuit of the path, they were all deeply moved and shed abundant tears. With single-minded reverence, they scattered flowers as offerings. Lord Shakra descended to that very place and asked:

“With such resolute determination, the king seeks the path without cherishing his own life. What does the king aspire to become in a future life? Shakra? A Wheel-Turning King? Mara, or Brahma?”

He replied, “Venerable Lord! I forget myself in seeking the Buddha’s path of liberation so that I may attain Buddhahood and deliver sentient beings, enabling them also to attain liberation. I do not seek the karmic rewards of the three realms of birth and death, such as becoming Shakra, a Wheel-Turning King, Mara, or Brahma.”

Shakra asked, “Seeing the king suffer such pain, I wonder whether there is any regret in your heart?”

He replied, “None!”

Shakra asked, “What proof is there that you have no regret?”

The king immediately made the following vow:

“Namo to all Buddhas of the past, present, and future throughout empty space and the entire Dharma realm, and to the revered Dharma, the bodhisattvas, sages, and holy Sangha—may they bear great witness. I sincerely seek bodhi. If my heart harbors no regret, may my body be restored to its former state.”

As soon as he finished making the vow, all the nails sprang out, and his body was indeed restored to its former condition.

At that time, all the devas, humans, officials, soldiers, and people, witnessing how his sincere mind had brought forth such a response, clapped their hands and rejoiced beyond description!

“Homage to you! The king who had nails driven into his body at that time was none other than you! Your mind is as vast as the ocean and as boundless as empty space. You have shattered the entrenched views of sentient beings, who lie gasping in the mire and suffocating in dark caverns. Homage to you! Please do not abandon your suffering children and enter nirvana.

“Homage to you! In another kalpa, in the exceedingly remote past, also in this Jambudvipa, there was a king named Phạm Thiên, who had a crown prince named Đàm Ma La Kiềm.

“The crown prince possessed keen and luminous wisdom. He delighted in secluded places, cared little for extravagance and sensual desires, had a nature inclined to seek the truth, and earnestly wished to hear the true Dharma. He therefore often sent people throughout the east and west to seek a teacher from whom he might learn the path. They went many times but could not find anyone who possessed the true Dharma of liberation. While he remained unable to find a teacher, the crown prince was constantly distressed and never ceased thinking about this matter.

“At that time, Lord Shakra knew of the crown prince’s sincerity and transformed himself into a brahmin. He went to the capital and, upon reaching a crowded place, declared:

“‘You should know that I understand the Buddha-Dharma. If any of you wish to hear it, I shall explain it to you.’

“They immediately went and informed the crown prince that outside the city was a man who claimed to understand the teachings of the Buddha’s path.

“When the crown prince received the news, his heart was filled with immeasurable joy. He entered his chamber, put on his formal headdress, and, accompanied by several attendants, went out to welcome the Dharma master. After bowing and making courteous inquiries, he invited the master into a private residence within the palace and entertained him with great ceremony.

“Early the next morning, after tea and refreshments had been served, the sun had only just risen above the mountains and the light of dawn was spreading throughout space. The sky was serene and the air mild and pure. The crown prince ordered a Dharma seat to be prepared, and the Dharma master ascended it and sat in stillness. The crown prince approached, bowed, knelt with palms joined, and said:

“‘Venerable Master, for countless kalpas we have been confined behind the dark walls of ignorance and sensual desire because we have not encountered the Tathagata’s true Dharma. We sincerely bow before you and look up to you in the hope that, out of compassion, you will expound it so that all may be blessed by your virtuous teaching.’

“The Venerable Master answered with a solemn expression:

“‘Learning the path is no easy matter. Only after untold effort in seeking and cultivating it did I come to understand it. You have not yet undergone the slightest hardship, yet now you wish to hear it at once. Truly, you regard learning the path as far too easy.’

“The crown prince said, ‘Venerable Master! From my own body to my wife and children, gold, silver, and precious jewels—whatever the Venerable Master instructs, we shall obey and dare not go against your will.’

“The Venerable Master replied, ‘If you wish to hear the Dharma, Crown Prince, dig a great pit about ten trượng deep. At the bottom, kindle charcoal until it glows red-hot. Then leap into that fiery pit as an offering to me, and I shall expound the Dharma.’

“The crown prince said, ‘Yes, I shall obey the Venerable Master’s instruction.’

After the Crown Prince ordered men to dig the pit, the king learned of it. From the king down to everyone in the royal palace, all were troubled and tried to dissuade him. But the Crown Prince, forgetting himself in his quest for the path of liberation, did not heed their remonstrances.

Afterward, the king and his ministers all addressed the Great Master:

– Venerable Great Master! Out of compassion for us, please excuse the Crown Prince from leaping into the fiery pit. Whatever else the Great Master desires, we shall offer it.

The Great Master replied: - That is for the Crown Prince to decide; I do not compel him. If he fulfills the condition, I shall expound the Dharma; otherwise, I shall not!

Seeing how resolute the Great Master was, the king bowed in greeting and departed without saying anything further.

Upon returning, the king sent messengers to announce to all the people of the kingdom:

The announcement was as follows: - Let all the people of the kingdom know that seven days from now, for the sake of hearing the path, the Crown Prince will relinquish his body and leap into a fiery pit. Whoever wishes to witness this should come here early.

When the people heard that the Crown Prince would leap into a fiery pit, they eagerly flocked to the capital in numbers as vast as at a great festival. Afterward, several representatives of the people came and addressed the Crown Prince:

– Your Highness, we have heard that, for the sake of hearing the path, you intend to leap into a fiery pit. Before any benefit has been seen, calamity for the people of the kingdom is already apparent! We therefore earnestly beseech you to abandon this undertaking, so that the nation may dwell in peace and happiness.

The Crown Prince replied: - Remain silent and listen as I speak of its harm or benefit. I see that, from beginningless time until today, human beings have undergone births and deaths beyond reckoning, dying in this realm and being born in another, revolving like a wheel without beginning or end. Among human beings, because of craving and desire, they kill and harm one another.

In the heavenly realms, when their lifespans are exhausted, they grieve over the loss of sensual pleasures. In the hells, fire burns day and night; boiling water, cleaving axes, stabbing blades, mountains of knives, and forests of swords inflict punishments of immeasurable horror. In a single day, beings die and revive countless times; the torments of those prisons cannot possibly be fully described.

A hundred kinds of suffering, like poisoned arrows piercing their bodies, afflict the hungry ghosts. Animals suffer by pulling plows and carrying heavy burdens, and afterward surrender their bodies for people to eat. Such sufferings as these, endured through kalpas of degradation, are difficult to recount completely.

When I reflect upon all those lives and bodies, I see that they were merely wasted. What did they ever accomplish toward liberating oneself and the beings throughout the Dharma realm? Who has ever known to let such a body die for the sake of hearing the path?

I now offer this body as an offering so that I may hear the path of liberation. After I attain Buddhahood, I shall bring you the fivefold Dharma-body. Why, then, must you obstruct what I have resolved to do?

After hearing the Crown Prince speak, everyone fell silent, not daring to make any reply.

When he was about to leap into the fiery pit, the Crown Prince said:

– Venerable Great Master! Please expound the Dharma before I leap into the pit.

The Great Master recited the following verse:

Thường hành ư từ tâm,

Trừ khứ khuế, hại tưởng.

Đại bi mẫn chúng sinh!

Căng thương vị vũ lệ!

Tu hành đại hỷ tâm,

Đồng kỷ sở đắc pháp.

Cứu hộ dĩ đạo ý

Nãi ưng Bồ Tát hạnh.

Meaning:

Always act with a loving heart;

Cast away thoughts of anger and harm.

With great compassion, pity sentient beings!

Let the heart ache and tears fall!

Cultivate the mind of great joy,

Wishing others to attain the Dharma as oneself has.

Rescue and protect them through the meaning of the path—

Such is the bodhisattva practice.

As he was about to cast himself headfirst into the fiery pit, Lord Shakra and Lord Brahma rushed forward, took hold of his hands, and earnestly questioned him:

– Crown Prince, please wait and let us first speak with you. When a king possesses benevolent virtue, the myriad people dwell in peace and happiness! We see that the Crown Prince is a man whose virtue equals the four seas, and your royal father rests assured that he has someone to succeed him in governing and nurturing the people. Why, for the sake of a single teaching of the path, would you abandon all sentient beings under heaven? In our view, you should not cling so excessively to one course in this way.

The Crown Prince replied:

– Venerable Lords! I see that most people know only the times when they are safe and happy, yet do not consider that one day calamity may come. They know only the life of today and do not fear the death of tomorrow. The reason I undertake this deed is so that we and all sentient beings may enjoy lasting peace and happiness, not because I lack compassion for sentient beings! Venerable Lords, you should not obstruct my exalted aspiration for the path.

Having spoken, the Crown Prince leapt into the fiery pit! Heaven and earth spontaneously underwent a transformation that moved even the celestial palaces. At that moment, everyone shed tears, and some cried aloud in grief. Just as all were plunged into terror, the fiery pit spontaneously transformed into a lotus pond. A sweet fragrance filled the air, and cool breezes penetrated the depths of everyone's hearts. Looking into the pond, they saw the Crown Prince seated upon a lotus pedestal, and all rejoiced beyond description. At that moment, celestial flowers descended like rain. Lord Shakra and Lord Brahma also raised their voices in praise:

– How precious! One who seeks the path in this manner will certainly attain Buddhahood in the future.

Homage to you! The king at that time is now your father, King Shuddhodana; the queen at that time is now your mother, Maya; and the Crown Prince who leapt into the fiery pit is none other than you yourself. Because you cherished sentient beings and sought the Dharma in that way, you have now succeeded. We humbly beseech you compassionately to expound the Dharma and ferry the multitude of beings across the ocean of suffering!

Homage to you! In yet another past life, immeasurable kalpas ago, here in Jambudvipa there was a kingdom called Varanasi. In that kingdom, five hundred seers practiced in the mountains. Uttara was the teacher of these seers. Although he practiced the path of the seers, he constantly longed to encounter the true Dharma of the Tathagata, the Buddha. He traveled throughout the four quarters and proclaimed to all under heaven:

– I, a great seer, very much wish to hear the true Dharma of the Tathagata. Whoever knows it, please teach it to me; whatever you desire, I shall offer as a gift.

At that time, a brahmin came to him and said:

– I have heard that the seer wishes to understand the true Dharma of the Tathagata. I am one who knows the Tathagata's teachings. If you wish to learn, I shall sincerely expound them, but hearing them is exceedingly difficult.

The Great Seer said: - Venerable Great Master, what must be done in order to hear the Dharma? Please instruct me.

He replied: - If you can strip off your skin to make paper, split your bones to use as pens, and draw your blood to make ink with which to record the Tathagata's teachings, then I shall expound them for you to hear.

– Yes, many thanks, Great Master. We shall comply with the Great Master's instruction.

As soon as he finished speaking, he ordered someone to take a knife and truly strip off his skin, split his bones, and draw his blood. When this had been done, he raised his face and said:

– Yes, may the Great Master please recite, so that we may write it down!

The Great Master recited the following verse:

Thường đương nhiếp tâm hành

Nhi bất sát, đạo, dâm;

Bất lưỡng thiệt ác, khẩu,

Vọng ngôn, cập ỷ ngữ.

Tâm bất tham chư dục;

Vô sân, khuể, độc tưởng;

Xả ly chư tà kiến.

Thị vi Bồ tát hạnh.

Meaning:

One should always restrain the mind and conduct,

Neither killing, stealing, nor engaging in sexual misconduct;

Neither speaking divisively nor speaking harshly,

Neither lying nor speaking frivolously.

The mind should not crave any desires;

It should harbor neither anger nor malicious thoughts;

One should abandon and leave behind all wrong views:

Such is the bodhisattva practice.

When the Great Master finished speaking, he also finished writing. From then on, he carried this poem throughout the human world, teaching everyone the path of cultivation. Those who received the grace of his instruction escaped the three evil destinies at the end of their lives and were reborn in the heavenly or human realms, enjoying blessings without end.

“Homage to you! That ascetic of long ago was none other than you. For the sake of sentient beings, you sought and learned the Way through such bitter hardship. Why, then, would you enter nirvana without teaching the Dharma?”

“Homage to you! At another time in the distant past, in this same Jambudvipa, there was a king named Shibi, who dwelt in the city of Devavatī. The people of his kingdom were exceedingly prosperous. The king ruled over eighty-four thousand lesser kingdoms, sixty thousand mountains and rivers, and eight hundred billion inhabited settlements. He had twenty thousand consorts and palace women, five hundred crown princes, and ten thousand great ministers. The king practiced loving-kindness and compassion, cherishing his people as though they were his newborn children.

“At that time in heaven, King Shakra began to manifest the five signs of decay and was approaching the end of his lifespan. His countenance was always sorrowful. Vishvakarman saw this and asked:

“‘Your Majesty, of late I have observed that your complexion is much diminished from before. I do not know what has happened. Please tell me so that I may understand.’

“Shakra replied, ‘Do you not know? The flowers upon my head have withered, the signs of death have appeared, and little remains of my life. At present, the Tathagata’s teaching does not exist in the world. I do not know where to turn for refuge, and therefore I grieve!’

“Vishvakarman said, ‘Your Majesty, in the world at present, in Jambudvipa, there is a king who cultivates the bodhisattva practice. His name is Shibi. His resolve is steadfast, and he is exceedingly diligent. In the future, he will certainly attain Buddhahood. If Your Majesty goes there and takes refuge in him, then in your next life your aspirations will be fulfilled, and you will attain complete honor and glory among humans and gods, or transcend the world altogether.’

“King Shakra said, ‘If what you say is indeed true, that would be most fortunate for me. But we must test whether it is true or false. You should transform into a dove, and I shall transform into a hawk. You will fly ahead, and I shall follow behind. When we arrive, fly into the king’s bosom and ask him to save you. I shall arrive afterward and demand that he return you to me for food. We shall see how the king resolves the matter.’

“Vishvakarman said, ‘Your Majesty, a bodhisattva is a person of compassion and blessed virtue. We ought to make offerings to him and support him; we should not cause a bodhisattva to suffer.’

“King Shakra then recited this verse in reply:

Ngã diệc phi ác tâm,

Như trân bảo ưng thí.

Dí thử thí Bồ tát,

Tri vi chí thành phủ?

It means:

My heart is not malicious;

As genuine gold must be tested,

So shall I test this bodhisattva,

To learn whether his sincerity is true.

“After King Shakra finished reciting, Vishvakarman transformed into a dove and flew ahead, while King Shakra transformed into a hawk and followed behind. When they reached the royal palace, the dove flew directly into the king’s bosom, showing great fear and crying out for the king to save it. The hawk arrived afterward, perched in the hall, and said:

“‘Your Majesty, please return that dove to me.’

“The king replied, ‘Why should I return it to you?’

“‘Your Majesty, it is my food. I am hungry. Return it so that I may eat.’

“The king replied, ‘I have vowed to rescue all living beings. Since it has come to me for refuge, I shall not return it.’

“‘Your Majesty, you yourself say that you rescue all living beings, yet you seize my food and leave me to starve to death. Am I not also one among all living beings?’

“The king replied, ‘If you are hungry, could you eat some other kind of flesh?’

“‘Your Majesty, yes, I could, but you must give me flesh that is still fresh and blood that is still warm. Then I will eat it.’

“The king thought to himself, ‘If so, I would have to kill another creature. But killing one being to save another would be pointless. It would be better for me to cut flesh from my own body and substitute it for the dove.’

“Having thought this, he took a knife, cut a piece of flesh from his thigh, handed it to the hawk, and said:

“‘Here! Eat this flesh of mine in place of the dove, so that it need not die.’

“The hawk appeared dissatisfied and said:

“‘Your Majesty, you are renowned as a great donor, one who regards all beings with impartial eyes. Although I am indeed only a small bird, fairness requires that you bring a balance, placing the dove on one side and the flesh on the other. When the flesh and the bird are equal in weight, I shall accept it.’

“The bird’s words were reasonable, so the king ordered someone to bring a balance. The dove was placed on one side and the king’s flesh on the other. At first, one piece of flesh was placed upon it, but it was still too light.

He cut off another piece, yet it remained too light. The king continued until he had cut away all the flesh from one thigh, but it was still as light as before. He then cut the flesh from both thighs, followed by both arms and both flanks, yet it was still too light.

Finally, he stripped away every remaining piece of flesh and placed it upon the balance, but it was still too light; the dove remained heavier. The king then rose to step onto the balance himself, but the pain was overwhelming and his strength was exhausted. He collapsed heavily to the ground and lost consciousness.

After a long while, he revived and thought to himself:

“‘For countless kalpas, it has been precisely because of this body that I have suffered hardship, rising and sinking through the three realms and wandering among the six destinies. All this has come from craving this body and clinging to its life—from nourishing it, protecting it, preserving it, and cherishing it. For its sake, I have harmed the lives of countless other beings. Yet before long, this body itself will dissolve and become one with earth, water, plants, and trees. Never before have I cast it aside and sacrificed it to save sentient beings. Therefore, I must press onward and shatter the citadels of attachment to self that I have built over countless kalpas, so that I may attain the imperishable Dharma-body.’

“Having thought this, he sat up and strove to stand upon the balance, his face still radiant with joy.

“At that moment, heaven and earth naturally trembled in six ways, and the celestial palaces shook and swayed. Many beings from the heavenly realms flew down to witness what was happening. They saw a king who had forgotten himself in order to save an animal—something no one among humans or gods had ever been able to do. They were all deeply moved and shed abundant tears, scattering many kinds of flowers as offerings.

“Even King Shakra was filled with admiration for such courageous, great compassion in saving a living being. He resumed his original form and said:

“‘Venerable One, I saw that you were practicing the bodhisattva path, so I came here only to test you. I am King Shakra, lord of the Heaven of the Thirty-Three. But allow me to ask: in performing deeds that ordinary people cannot accomplish, what do you seek? Do you seek to become Shakra, or to become a Wheel-Turning Sage King?’

“The king replied, ‘Venerable One, I vow to rescue sentient beings with loving-kindness and compassion in order to attain Buddhahood. I have no intention of becoming Shakra or a Wheel-Turning Sage King to enjoy the pleasures of the three realms.’

“King Shakra said, ‘When you cut away your flesh and suffered such pain, did any resentment arise in your mind?’

“He replied, ‘No, it did not.’

“King Shakra said, ‘You say that it did not, but who can know whether that is true? I see your body trembling, and your vitality is nearly extinguished. You claim there was no resentment, but what proof do you have?’

“The king replied, ‘Before you, I shall now provide tangible proof of my sincerity.’ Having said this, he made the following vow:

“‘Homage to the Greatly Awakened Ones of the ten directions, the Heroic Teachers of the three times! If I have sincerely sought the Way, may I be restored to health just as before.’

“As soon as he completed his vow, the king was restored to health. His wounds vanished, and his skin became even more radiant than before.

At that time, all the devas and humans, ordinary beings and noble ones alike, clicked their tongues in admiration and bowed in reverence before the king’s utterly sincere resolve. They regarded it as something unprecedented, and all were filled with awe and joy!

“Homage to You! King Shibi of that time was none other than You. For the sake of sentient beings, You endured such suffering! At this very moment, sentient beings are drowning in the ocean of birth and death, wandering through samsara; their corpses lie exposed in the forest of wrong views and desires! They raise their heads, but no one rescues them; they cry out, but no one shows them the way. We respectfully beseech You, in Your compassion, to save them, teach the Dharma, and deliver sentient beings, so that devas and humans, ordinary beings and noble ones throughout the world may receive the transforming grace of Your virtue.”

Standing before the Buddha, King Brahma praised His merit and earnestly, sincerely entreated Him to teach the Dharma and deliver sentient beings. The Buddha therefore granted his request.

First, the Buddha went to the kingdom of Varanasi and taught the Dharma in the Deer Park, bringing liberation to Kaundinya and his group of five. From that time onward, the Three Jewels appeared in the world.

Chapter Two: Prince Mahasattva Gives His Body to Feed a Tigress

Thus have I heard: Once the Buddha was dwelling in the kingdom of Shravasti, in the grove of Anathapindika and Prince Jeta.

When it was time to seek alms, the Buddha donned His robe and took up His bowl, and I, Ananda, followed in attendance. Upon entering the city, we encountered an old woman and her two sons. These two sons were brazen thieves and devoid of moral character. That day, they had fallen into the hands of the authorities and were being taken away for execution.

At this terrifying moment, the Buddha and I had just arrived. The mother and her two sons all bowed their heads before the Buddha and begged Him to save their lives. The Buddha then sent me, Ananda, to ask the king to pardon them. When I went and told the king that I had come at the Buddha’s behest to request the release of the old woman and her two sons, the king obeyed the Buddha’s instruction and spared them from death.

Having received the Buddha’s great grace, the mother and her two sons came to express their gratitude. On arriving, they bowed their heads in homage and addressed the Buddha:

“Homage to the Blessed One! Through grace as vast as mountains and seas, we have escaped death, yet we do not know how we might repay such lofty and profound kindness. Homage to the Blessed One! With one heart of reverence, we bow our heads in gratitude. We beseech You, in Your compassion and joy, to accept our sincere devotion.”

The Buddha taught: “Excellent! Offenses and blessings arise from one’s own deeds, producing causes and their corresponding results. From now on, diligently cultivate wholesome karma, and in future lives you will enjoy lasting blessings.”

“Yes, homage to the Blessed One! We will faithfully follow Your instruction! We also ask that all three of us, mother and sons, be permitted to enter the path and cultivate the Way.”

The Buddha said: “Excellent! If you wish to cast off the entangling worldly conditions of mundane life and seek the path of liberation, I shall permit it.”

Having spoken, He called out: “Come, bhikkhus!”

As soon as He uttered these words, the hair of the mother and her two sons naturally fell away, and the clothes they wore transformed into monastic robes. Their faith became firm. After hearing the Buddha teach the Dharma, all the defilements and afflictions of worldly dust vanished; their minds became radiant, and they thoroughly understood the true Way. At that time, the two sons attained the fruit of arhatship, while the mother attained the fruit of anagamin.

Seeing this, I, Ananda, also praised what had occurred and regarded it as a wondrous encounter. Not knowing what past causes and conditions the mother and her two sons possessed, I knelt and addressed the Buddha:

“Homage to the Blessed One! What merit did this mother and her two sons cultivate in a previous life, such that they have now encountered You, been rescued from calamity, and moreover attained the path to nirvana? Please explain the causes so that we may understand them clearly.”

The Buddha said: “Ananda! Listen attentively as I speak.”

“Yes, I shall listen attentively.”

“Ananda! You should know that incalculable kalpas ago, here in Jambudvipa, there was a king named Maharathana who ruled three thousand minor kingdoms. The king had three sons. The first was named Mahapranada; the second was named Mahadeva; and the third was named Mahasattva.

“The third son, Mahasattva, possessed great merit and virtue, boundless compassion, and noble resolve. He was benevolent, virtuous, and filial, with a loving heart toward the people and all creatures. One day, the king took his queen, ladies-in-waiting, and three sons into the forest for recreation.

While the king rested beneath a tree, the three princes went off together to explore. Upon reaching another part of the forest, they suddenly encountered a tigress and her two cubs. The tigress lay with her head drooping against a boulder, emaciated, her skin clinging to her bones and her breath barely perceptible.

Two great pools of froth, like soap bubbles, issued from the corners of her mouth. Her two cubs lay with their heads pressed against their mother’s flanks. Although they saw the men, they did not move at all, for prolonged hunger had left them utterly weak.

The tigress, however, appeared intent on devouring her own cubs. Seeing this, Prince Mahasattva said to his two elder brothers:

“‘Elder brothers! This tigress seems to me exceedingly hungry and thirsty. Moreover, she has two young cubs to nurse. It appears that she intends to devour them. Is that not so?’

“They replied: ‘Yes! We think so as well.’

“‘Elder brothers! What does she ordinarily eat?’

“They replied: ‘She eats fresh flesh and warm blood.’

“‘Elder brothers! Is there anyone who could save her now?’

“They replied: ‘That would be exceedingly difficult.’

“At that moment, Prince Mahasattva’s heart was moved with compassion. He thought to himself: ‘Throughout the countless kalpas in which I have lived and died until now, I have relinquished innumerable bodies. Yet those bodies merely produced further unwholesome karma through greed, hatred, and delusion; never have I used such a body to benefit people or other beings. I shall now relinquish this body of greed, hatred, and delusion to feed the tigress, in exchange for the indestructible body of compassion and wisdom.’

“Having resolved thus, he hastened ahead of his two brothers. After walking a short distance, he turned back and said to them: ‘Elder brothers, please go on ahead. I have a small private matter to attend to.’

“Having spoken, he went straight back along the same path to where the three tigers lay. Upon arriving, he cast down his body for the tigress to devour. Having starved for so long, the tigress trembled and was unable even to open her mouth to eat. The prince used a sharp stick to pierce his throat so that blood gushed forth. Seeing the blood, the tigress extended her tongue and lapped it up. Gradually she revived, regained enough strength to sit upright, and ate his flesh. After she had finished, her body became strong and healthy. The mother and her cubs then went elsewhere to find shelter, leaving behind only a heap of bones upon the ground.

“The two elder brothers sat waiting for a long time, but their younger brother did not return. Suddenly their hearts burned as though consumed by fire, and tears streamed down their faces. They went to look for him, thinking to themselves: ‘Our younger brother intended to save that starving tigress.’ Following the path directly to where the tigress had been, they indeed found no tigers, but only a heap of bones and his head lying exposed upon the ground. Overcome with grief for their younger brother, both elder brothers fainted. A long while passed before they regained consciousness!

“Meanwhile, the king and queen were resting in the cool shade beneath a tree. The queen dreamed that three doves flew into the forest and that the third dove was seized and devoured by a hawk. She awoke with a start, greatly frightened, and immediately related the dream to the king:

“‘Your Majesty, I have just dreamed that three doves flew into the forest and that the third was seized and devoured by a hawk. I have heard the proverb that doves signify one’s children; since the youngest dove died, surely calamity has befallen my beloved son.’

“She had scarcely finished speaking when she saw her two elder sons returning. She hurriedly asked:

“‘Where is your younger brother? Where is he, my sons?’

“The two princes knelt and replied:

“‘Royal Father and Mother! Our younger brother has been devoured by a tiger. Yet we do not know whether the tiger attacked and ate him, or whether, moved by compassion for its hunger, he gave himself to it as food. We do not yet know exactly what occurred.’”

The news struck them like a thunderbolt beside their ears; the King and Queen fainted and did not regain consciousness for a long while. Then the King, together with the Queen, the officials, and the troops, went to the place where the prince had been. Alas! All that remained was a heap of white bones lying exposed upon the ground. Everyone lamented and wept in grief. The Queen herself took up the skull, while the King carried the two arm bones. Their hearts were filled with sorrow and anguish, and they stood there dazed, their minds as though in a dream, tears streaming down their faces.

This passage tells of the prince who, out of compassion, saved the starving tigress. After departing from his body, he was reborn in heaven. He thought to himself:

– I have obtained the divine eye and can behold the five realms from afar as clearly as an object in the palm of my hand. What merit must I have performed in a previous life to receive such a karmic result?

Having thought this, he looked down upon the human world and saw that he had been a prince who sacrificed himself to save a starving tigress. His corpse lay in the green forest, while his parents were still lamenting and weeping. The Prince was moved by compassion for his parents, who, clouded by delusion, mourned him so excessively that they might lose their lives because of it. He immediately flew down from heaven, stood in empty space, and said:

– Revered Royal Father and Mother! Please set your hearts at ease and do not grieve so deeply for the Prince. You should return to the royal palace, govern the kingdom, bring peace to the land, and cultivate wholesome karma.

Seeing this, the King immediately asked:

– What deity are you? Please tell us clearly.

He replied:

– I am Prince Mahasattva. Because I relinquished my body to save the tigress, I was reborn in Tusita Heaven. Revered Royal Father, all things, including human beings, are subject to this law: whatever has form must decay; whatever is born must die; whatever comes into being must pass into nonbeing. Those who commit evil fall into hell; those who perform good deeds are reborn in heaven. Birth and death are an immutable law for all sentient beings. Royal Father, do not grieve and thereby injure your heart and spirit. You should awaken and cultivate the path of virtue.

The King said:

– You practiced great loving-kindness and sought to deliver all living beings, yet you abandoned me and died! My longing for you causes my heart to convulse and my entrails to break; my suffering is beyond description. Is this fitting for one who practices great loving-kindness?

Hearing the King speak, the Prince employed unobstructed eloquence, explaining wondrous principles of goodness and virtue, lofty and transcendent, both to repay the King’s kindness and to counsel him.

Only then did the King’s heart gradually find relief, and his mind awaken. He ordered that a casket made of the seven precious substances be fashioned, that the Prince’s remains be gathered into it and buried with due rites, and that a stupa be built as an offering.

At this point, father and son bade farewell. The Prince’s manifested body returned to the heavenly palace, while the King, the Queen, the officials, and the troops returned to the capital.

Having spoken thus, the Buddha reminded me:

– Ananda! The King at that time is my father in this present life. The Queen at that time is now my mother. Mahapranada is now Maitreya. Prince Mahadeva is now Vasumitra. Prince Mahasattva was none other than I myself. The mother tigress at that time is now this elderly woman, and the two tiger cubs are these two sons. At that time, I saved the lives of the mother and her two young and enabled them to remain safe. Now that I have attained Buddhahood, I have again saved them from the penalty of death and enabled them to escape the cycle of birth and death.

When the Buddha had finished speaking, I and everyone in the great assembly rejoiced and revered His sublime virtue. Each person bowed in homage and then withdrew.

Chapter Three: Two Brahmins Receive the Eight Precepts of the One-Day Fast

Thus have I heard: Once, the Buddha was dwelling in the kingdom of Sravasti, in the garden of Anathapindika and Prince Jeta. At twilight, two heavenly beings came to pay homage to the Buddha. Their bodies were tall and beautiful, and they emitted a radiance that illuminated the entire Jeta Grove with a golden glow. Upon arriving, they bowed their heads at the Buddha’s feet, circumambulated Him three times, then withdrew to one side and addressed Him:

– Homage to the Blessed One! Great Compassionate One, Teacher of all devas and humans, today we have come before You and humbly beseech You to teach us a path of cultivation by which we may escape suffering in the six realms and attain the peace and bliss of nirvana.

The Buddha then taught them Dharma appropriate to their faculties and suited to the capacities of their minds. Both attained the fruit of the path, bowed their heads in grateful homage, and returned to heaven.

The following morning, after tea and water had been offered to the Buddha, while the sky was gentle and the air mild and serene, during a leisurely occasion for questions about the path, I, Ananda, approached the Buddha and said:

– Revered Blessed One! Last night, two heavenly beings came to pay homage to You. Their appearance and deportment were splendid, their radiance dazzling, and their merits and virtues complete. I do not know what practices they cultivated in previous lives to obtain such excellent results in the present.

The Buddha told me:

– Ananda! Listen attentively as I speak. Long ago, when Kasyapa Buddha appeared in the world to deliver sentient beings, and after He had entered nirvana, the Dharma eventually reached its final period, the age of decline. At that time, there were two practitioners of the Brahmin tradition. Seeing the sublime merit of observing the Eight Precepts of the One-Day Fast, they requested to receive and uphold them. The first vowed to be reborn in heaven; the second vowed to become a king.

After receiving the precepts, they returned home when it was already past midday. The first man’s wife called him to eat. He said:

– No, you should eat. Today I received the Eight Precepts of the One-Day Fast taught by the Buddha, which prohibit eating after midday. Therefore, I shall not eat. You may eat, so that my observance of the fast and precepts may remain complete.

Seeing her husband speak this way, his wife became irritated. Frowning and grinding her teeth, she said:

– You have always belonged to the Brahmin tradition, which already possesses a complete code of precepts. Why did you go today to receive the Buddhist fasting precepts? If you refuse to abandon those fasting precepts and eat with me, I shall tell everyone in our religious community. They will expel you from their company, and I myself will no longer live with you.

Because his resolve was not firm—and especially because he deferred to and feared his wife—he lost heart and abandoned the fasting discipline. Thus he violated the Eight Precepts of the One-Day Fast and sat down with his wife to eat at an improper time.

The two men who had vowed to observe the fasting discipline lived out their respective lifespans and eventually both died. The man who had vowed to become a king was reborn into a royal family and, because he had observed the fasting precepts completely, later became king. The man who had vowed to be reborn in heaven was instead reborn among the nagas because he had violated the fasting precepts.

Because of his steadfast faith and completely pure observance of the fasting precepts, the man who became king enjoyed a royal life in the palace, filled with honor and splendor, delighting to his heart’s content in the five sensual pleasures of the world. This king possessed an orchard in which every kind of fruit was grown, each appearing in its proper season. The orchard was tended by a keeper named Vien Giam, whom the King trusted for his skill in planting trees, overseeing the garden, watering and fertilizing it, and presenting flowers and fruits according to their seasons.

One day, Vien Giam went to the well and found a fruit unlike any that had ever existed in the world. Its color was beautiful and its fragrance extraordinarily rare. He retrieved it and named it the nai fruit.

Having obtained this precious fruit, he thought to himself:

– Whenever I enter the city, the Gatekeeper comes out to welcome me and treats me with cordial affection. I have never had anything with which to repay such valued kindness. Therefore, I shall present this fruit to him.

Having thought this, he presented the fruit to the Superintendent of the Gates. The Superintendent of the Gates also regarded it as something precious, so he did not eat it but instead gave it to his close friend, the Palace Attendant. Seeing that the fruit was precious, the Palace Attendant likewise did not eat it, but presented it to the Queen in order to gain her favor. Seeing that the fruit was extraordinarily beautiful and possessed a fragrance unlike anything in the world, she offered it to the king. When the king ate it, he found its flavor exquisite; never since his birth had he eaten any fruit so delicious. He immediately summoned the Queen and asked how it had come to her:

“Madam! The fruit I have just eaten was most delicious! I have never seen such a precious fruit. Who gave it to you?”

The Queen replied, “Your Majesty, this fruit was presented by the Palace Attendant.”

The Palace Attendant was summoned.

The king asked, “In what region did you purchase this fruit?”

He replied, “Your Majesty, my household does not possess such fruit. Yesterday, the Superintendent of the Gates gave it to me. I beg Your Majesty’s pardon.”

The Superintendent of the Gates was summoned, and the king asked:

“What kind of fruit was it that you gave the Palace Attendant yesterday, and where did you purchase it?”

He replied, “Your Majesty, my household does not possess such fruit. Yesterday, the Superintendent of the Garden gave it to me. I beg Your Majesty to show mercy.”

The Superintendent of the Garden was summoned and questioned:

“Superintendent of the Garden, if there are such delicious fruits in my garden, why did you not present them to me? To whom did you give them instead?”

He replied, “Your Majesty, no such variety is cultivated in the garden. Yesterday, when I went to the well, I saw this fruit floating upon the water. I beg Your Majesty to judge with compassion.”

The king said, “From tomorrow onward, you must present me with this fruit every day. If you fail to do so, you will be put to death.”

Upon hearing this, the Superintendent of the Garden was struck numb. His face turned ashen, and he trembled and broke into a cold sweat. After bowing and taking his leave, he returned to the garden, dejected and alone, suffering in solitude. He did not know whom he could call upon to deliver him from this unjust predicament. He burst into tears. While he was weeping, someone approached and asked:

“What has happened that makes you so terrified and distressed? Tell me. If I am able to help you, I will!”

He replied, “Sir, I am the keeper of the king’s garden. I am responsible for tending the fruit trees and presenting fruit to the king every day. Yesterday, I found a fruit floating on the surface of the well. Because it seemed rare and precious, I did not eat it but gave it to the Superintendent of the Gates. Eventually that fruit reached the king. The king found it delicious, and now he commands me to present one every day. If I fail to do so, I will be put to death. I do not know where I can find such fruit, and so I weep.”

“Then worry no more! I have a great many of them at home. I shall give you a trayful to present to the king.”

Having said this, the man took his leave and departed. The Superintendent of the Garden rejoiced and felt reassured that someone had come to save him. In fact, this person was a Dragon who had manifested in human form merely to test him.

A short while later, the man returned bearing upon his head a tray filled with rare and delicious fruits from the Dragon Palace, all of which were unknown in the human world. He handed them to the Superintendent of the Garden and instructed him:

“When you present this tray of fruit to the king, say to him: ‘The king and I were once close friends. In a former life, we were born into a Brahmin lineage and together undertook the Dharma observance of the Eightfold Fast. Each of us made a vow. Because the king practiced and kept the precepts perfectly, he became a human king. Because I failed to keep them completely, I fell into birth among the Dragons, where I endure much suffering and possess an ugly body. I now wish to observe the Dharma of the Fast so that I may cast off this body and be reborn in the heavens. Therefore, let the king find for me the text of the Eightfold Fast so that I may practice it. If he disobeys my request, I shall overturn his kingdom and transform it into a vast sea.’”

The Superintendent of the Garden was overjoyed. Taking the tray of fruit respectfully in both hands, he offered his solemn thanks, presented it to the king, and reported everything the Dragon had instructed him to say.

When the king heard this, he became deeply troubled and could find no peace. His heart pounded incessantly, and all joy vanished from his face. Why was this? It was because, at that time, no Buddhist scriptures existed there. Day and night, the king silently worried for his own life and the lives of everyone in the kingdom, yet he could find no means of resolving the matter. While he sat pondering, he saw a great minister come to visit him. This minister was the most important official of that time. The king immediately told him how the Dragon had demanded the text of the Eightfold Fast and asked him to find it.

The minister said, “Your Majesty, since the Buddha-Dharma does not exist in this age, there is nowhere such a text can be found.”

The king said, “You must exert yourself and find it at all costs. If you cannot find it, you will die, I will die, and even the entire nation will perish. I therefore entrust this matter to you, and you must bear this grave responsibility!”

After receiving the king’s command, the minister bowed and took his leave. He was deeply filial toward his aged father. Whenever he returned home from somewhere, he always assumed a cheerful expression so that his father might feel reassured and rejoice that his son was well and happy. On that day, however, he could not make his face appear cheerful. Seeing this, his father asked:

“What unforeseen matter occurred during your audience with the king today that has made you so sorrowful? Tell your father!”

He replied, “Father, today the king commanded me to find the Buddhist text of the Eightfold Fast. If I cannot find it, the entire kingdom will be endangered. I am therefore overwhelmed with worry and cannot force myself to appear joyful!”

His father said, “My son, I have often seen a radiant light emanating from one of the pillars of our house. Have someone break it open and see what is inside.”

Heeding his father’s words, the minister ordered his servants to replace that pillar with another and split it open. Inside they found two scriptures: one entitled The Twelve Links of Dependent Origination and the other entitled The Text of the Eightfold Fast. Upon seeing them, the minister was overjoyed. He hurriedly presented them to the king, who also rejoiced and thanked him. The king ordered a copy to be made and retained, while the original was given to the Superintendent of the Garden to present to the Dragon. Having obtained the scripture, the Dragon was fully satisfied and his wish was fulfilled. He returned and brought many precious treasures from the Dragon Palace to thank the king.

From that time onward, the Dragon diligently observed the fast and the precepts. When he died, he was reborn in the heavens. The king also diligently observed the fast and the precepts, and after his life ended, he too was reborn in the heavens. The two dwelt together in the same place. Having spoken thus, the Blessed One further explained to me:

“Ānanda! Those two heavenly beings were none other than the two men of Brahmin lineage who long ago undertook the precepts of the Eightfold Fast. Yesterday, they came here, heard me teach the Dharma, and attained the fruit of stream-entry, thereby cutting off rebirth in the three evil destinies of hell beings, hungry ghosts, and animals. Life after life, they will continually be reborn among humans and heavenly beings. From this time onward, they will ultimately attain nirvana.”

When the Buddha had finished teaching the causes and conditions of these two people, everyone in the great assembly rejoiced. With reverent faith in the merit gained from observing the precepts of the Eightfold Fast, they joyfully accepted and practiced the teaching, bowed in homage, and withdrew.

Chapter Four: Working for Wages to Make an Offering

Thus have I heard: Once, the Buddha was dwelling in the kingdom of Śrāvastī, in the grove of Anāthapiṇḍada and Prince Jeta.

At that time, in the kingdom of Śrāvastī, there lived an elder whose newborn son had a handsome face and a beautiful form. As soon as he was born, the child was able to speak. He asked:

“Mother, is the Buddha still present in the world?”

She replied, “Oh! How is it that you can speak so soon? Who taught you to speak? Why do you ask about the Buddha? The Buddha is still in the world, my child!”

He asked again, “Mother, are the Venerable Śāriputra and the Venerable Ānanda still present?”

She replied, “The venerable ones are still here, my child!”

Everyone in the household saw that the infant could speak immediately. They all clamored with questions, filled with doubt and suspicion, smacking their lips and regarding it as something uncanny. The child’s father then went to ask the Buddha. Upon reaching the Buddha’s dwelling, he paid homage, knelt, and addressed the Buddha:

“Revered World-Honored One! A grandson has just been born to me, and he was able to speak immediately. I do not understand whether this portends good or ill. I respectfully beseech you to instruct us and dispel our doubts.”

The Buddha said, “You are indeed blessed. This child possesses excellent marks. In the future, he will bring great honor to his family throughout the human and heavenly realms. You should harbor no doubts. Set your mind at ease and take good care in raising him.”

He was overjoyed by the Buddha’s words. When he returned home, the child said to him:

“Father, I greatly wish to invite the Buddha and the Sangha to our home and make offerings to them. I therefore ask Father and Mother to prepare stately and beautiful seats and couches so that a date may be appointed for the invitation.”

The child said, “Father, you need not procure any of the articles required for the offering. Have people sweep, clean, and purify the house thoroughly. Arrange tables, chairs, seats, beds, and mats in a dignified manner. Clean the bowls and dishes, and set out beforehand the trays, tables, and utensils needed for the meal. As for the food, I already have everything in abundance. My former mother is still living in the kingdom of Varanasi; please invite her here for me, and prepare three lofty and beautiful seats.”

The father was delighted to hear his child speak thus. He sent someone riding an elephant to bring the mother from the kingdom of Varanasi. At home, seats were arranged and mats spread in a dignified manner; trays, tables, bowls, dishes, cups, and vessels were placed in proper order. Once everything had been arranged, all manner of rare and delicious food and drink appeared naturally in abundance. Three lofty and beautiful seats were prepared: the first as an offering for the Buddha, the second for the mother from the kingdom of Varanasi, and the third for his present mother. When every matter had been thoughtfully and properly settled, the father personally went to invite the Buddha. Upon arriving, he paid homage to the Buddha and said:

“Revered World-Honored One! Our entire family has respectfully prepared a ceremonial meal. At noon tomorrow, we respectfully invite the World-Honored One and the members of the Sangha to come to our home, partake of the meal, and perform meritorious deeds so that we may receive the blessing of that merit.”

The Buddha said, “Excellent! Since you have sincerely extended this invitation, I shall accept your heartfelt offering.”

The man joyfully returned home. At noon the following day, the Buddha and the Sangha all arrived and ascended their seats, sitting in serene silence. The man and the child’s two mothers came forward to pay homage to the Buddha and invited the Buddha and the Sangha to partake of the meal. After the Buddha had finished the meal, he ascended the Dharma seat and taught the Dharma. Imbued with the transforming virtue of the Buddha, the entire family attained the first fruit. Rejoicing, they expressed their gratitude, paid homage, and withdrew.

When the child later came of age, he asked permission to renounce the household life and cultivate the Way. He practiced with great diligence and, before long, attained the fruit of arhatship.

Seeing this, I, Ananda, knelt and addressed the Buddha: “Revered World-Honored One! Through what causes and conditions was this child born into a wealthy and honored family and able to speak immediately? Moreover, how did he come to attain the fruit of the Way? I respectfully beseech you to instruct us so that we may understand.”

The Buddha said, “Ananda! In a former life, this child lived in the kingdom of Varanasi and was the son of an elder. After his father died, the family estate declined, and he grew poorer with each passing day. Although he encountered a Buddha living in the world, he had nothing with which to make offerings and was therefore constantly sorrowful. Later, he hired himself out as a laborer. After working for one year, he asked his employer for one tael of gold. Seeing him ask for gold, the employer inquired:

“‘Do you want the gold in order to marry a wife?’

“He replied, ‘No, sir.’

“The employer asked, ‘Then what will you do with the gold?’

“He replied, ‘Sir, I wish to buy food and offer it to the Buddha and the noble members of the Sangha.’

“The employer said, ‘If you wish to invite the Buddha and the Sangha, I too would be very pleased. I shall prepare the banquet and invite the Buddha to my home so that you may make your offering. There is no difficulty in that.’

“He replied, ‘That would be most excellent! If you and your household are willing to do this for me, your merit and virtue will be immeasurable and boundless.’

“The employer ordered people to procure the offerings and solemnly prepare the ceremonial meal. He then sent someone to invite the Buddha and the noble members of the Sangha so that offerings might be made to them.”

At this point, the Buddha again reminded me:

“Ananda! The poor hired laborer of that time was none other than this child. Because he sincerely offered a single meal to the Buddha and the Sangha, after his death he was born as the son of an elder. Also because of that merit, he has now attained the fruit of arhatship. Henceforth, he will receive offerings from beings in the human and heavenly realms.”

When the Buddha had finished relating this account, everyone in the great assembly rejoiced and gained faithful confidence that making offerings brings immeasurable and boundless merit. They all paid homage to the Buddha and withdrew.

Chapter Five: The Sea Deity and the Merchants

Thus have I heard: Once, the Buddha was dwelling in the kingdom of Shravasti, in the garden of Anathapindika and Prince Jeta.

At that time, five hundred merchants in the kingdom intended to sail out to sea in search of precious jewels. Yet a voyage upon the sea was beset with many dangers and hardships. They therefore consulted one another about finding a person of sufficient ability and virtue to guide them. Eventually, they found an upasaka who observed the Five Precepts and possessed a keen and ready eloquence.

When they had sailed out upon the vast expanse where only sky and water could be seen, the sea deity transformed himself into a hideous yaksha demon. His eyes were livid green, his teeth protruded from his mouth, and fierce flames blazed above his head. He approached, seized the ship, and asked:

“Men aboard this ship! Is there anyone in the world as terrifying as I am?”

The upasaka replied, “Indeed, sir! There are many who are hundreds, thousands, millions of times more terrifying than you. What is there to fear in you?”

The yaksha asked, “In what way are they terrifying?”

He replied, “They are foolish people who commit unwholesome deeds: killing living beings and taking life, stealing and plundering, indulging immoderately in sexual misconduct, lying, speaking divisively, speaking harshly, fabricating tales, harboring craving and desire, giving way to anger, and sinking deeply into wrong views. When such people die, they fall into hell and undergo myriad sufferings. The wardens of hell seize those offenders and subject them to many kinds of punishment.

Some are hacked with knives; some are crushed beneath carts until their bodies are shattered into thousands upon thousands of pieces; some are thrown into mortars and pounded; and some are cast into mills and ground. There are also punishments such as mountains of knives, forests of swords, fiery chariots, and cauldrons of freezing water. The offenders must endure all these punishments for tens of millions of years.

Such beings are indeed more terrifying than you.”

After hearing this, the yaksha demon released the ship and vanished. The ship continued for several miles, whereupon the sea deity transformed himself into a person whose body was emaciated, dark, and ugly, with sinews exposed and skin clinging to his bones. He seized the ship, pulled it back, and asked:

“Men aboard this ship, is there anyone in the world uglier than I am?”

The upasaka replied:

“Indeed, sir! There are many people who are hundreds, thousands, tens of thousands, millions of times uglier than you. What is so ugly about you?”

The sea deity again asked:

“In what way are those people ugly?”

He replied:

“Yes, sir! They are foolish people, malicious at heart, greedy, flattering, jealous, fawning, and hoarding. They engage in evil conduct without shame or remorse.

Though possessing wealth, they do not support their parents, wives, or children; they do not even dare provide themselves with food or clothing. They disdain the teachings, do not know how to honor virtue, and do not know how to heed reason. They are deceitful and have no compassion for the hungry and thirsty, nor do they know how to practice generosity.

When such people die, they must fall into the realm of hungry ghosts, enduring hunger and thirst for hundreds of thousands of millions of years without knowing even a morsel of rice or a sip of water. Their bodies stink, and vermin gnaw at them painfully day and night. Fierce flames issue from their mouths; sores upon their heads constantly discharge blood and pus down over their faces and eyes, and they extend their tongues from their mouths to lick it up and consume it.

Such people are truly ugly, and their delusion is truly pitiable. As for you, you are not yet ugly.”

Having heard this, the sea deity released the ship and vanished from sight. The ship had not gone far when the sea deity transformed again, this time into an exceedingly handsome man. Seizing the ship, he asked:

“Hey! You men aboard this ship, is there anyone in the world as handsome as I am?”

They replied:

“Yes, sir! There are very many people whose beauty surpasses yours hundreds of thousands of millions upon millions of times. What beauty is there in you worth mentioning?”

The sea deity asked again:

“How are they more beautiful than I am?”

“Sir! In this world there are intelligent and wise people who diligently perform wholesome deeds through body, speech, and mind. Their three kinds of karma are constantly pure. They know how to revere the Three Jewels and make offerings at the proper times. When their lives end, they are reborn in heaven, with radiant bodies, majestic features, and perfect blessings, virtue, and strength. That is true beauty. To compare your beauty with theirs would be no different from comparing a blind monkey with a youthful maiden! What grounds do you have for regarding yourself as beautiful?”

The sea deity then scooped up a handful of seawater and asked:

“Is there more water in my hand, or more water in the sea?”

They replied:

“Sir! There is more water in your hand!”

He asked:

“For what reason is there more water in my hand? Please explain it to me.”

“Sir! Although there is much water in the sea, the day will come when it dries up. When the cosmic calamity arrives and two suns first appear, the streams, brooks, springs, and ponds will dry up.

When three suns appear, the great rivers and smaller seas will dry up. When five suns appear, the waters of the great ocean will have greatly diminished. When six suns appear, two of its three parts will be gone.

When seven suns appear, the ocean will dry up entirely. Mount Sumeru will then crumble and collapse, and even the adamantine foundation beneath the earth will be utterly consumed by fire. But if anyone has a faithful heart and makes offerings to the Buddha, to monks of the Sangha, to parents, to beggars, or even gives to birds and beasts, the merit of that deed will not perish throughout countless kalpas.

Sir, this is the meaning of greater and lesser!”

Upon hearing this, the sea deity rejoiced beyond measure. He presented the upasaka with a quantity of jewels from the dragon palace and entrusted him with additional treasures to offer to the Buddha; then he concealed his form and vanished.

Thereafter, all the merchants gathered gold and silver and returned to their homeland. After distributing their wealth among their families, they went together to pay homage to the Buddha. They offered the sea deity’s jewels to the Buddha and the Sangha, then knelt and addressed the Buddha:

“Reverence to the Blessed One! A human body is difficult to obtain, and the Buddha-Dharma is difficult to encounter. In this life, we have been fortunate enough to meet the Blessed One. We have now come with sincere and single-minded resolve to request ordination and cultivate the path, so that we may escape the cycle of birth and death. We respectfully beseech you, in your compassion, to deliver us and allow us to partake of the blessing of this merit.”

The Buddha joyfully declared:

“Welcome, bhikkhus!”

As soon as the Buddha finished speaking, all their hair fell away, and the garments upon their bodies naturally transformed into kasayas. Afterward, upon hearing the Buddha teach the Dharma, their minds were completely purified of sensual defilements, and at that very moment they attained the fruit of arhatship.

Seeing this, everyone in the great assembly rejoiced. Their faith, reverence, and devotion to making offerings became even firmer. They bowed their heads in homage and withdrew.

Chapter Six: Seeking a Son

Thus have I heard: Once, the Buddha was staying in the kingdom of Rajagriha, at the monastery in the Bamboo Grove.

In that kingdom there was a chief minister whose household was exceedingly wealthy and honored, but he had no son. In that region, beside a river, stood a temple dedicated to a heavenly deity named Ma Ni Bat La. The people throughout the surrounding area faithfully revered and worshiped him, and whatever they prayed for was granted. Hearing of the deity’s spiritual power, the chief minister went to the temple, performed rites, and prayed:

“Venerable deity, I have no son. I have heard that your heavenly merit is immeasurable, that you protect and save living beings, and that whatever anyone needs is granted according to their wishes. I have therefore come to beseech you to grant me a noble son this year. If my prayer is fulfilled, I shall adorn your body with gold and silver and anoint your shrine with excellent fragrances. But if there is no result, I shall destroy the temple and smear your body with excrement.”

Having made this plea, the chief minister bowed in homage and returned home.

When the guardian of the temple heard this, he broke out in a sweat and thought to himself, “This man is immensely wealthy and possesses tremendous power. He has come here to ask for a noble son, but I lack the virtue to grant him one. If I cannot help him, he will bring disgrace upon me.” Having thought this, he went and reported to the deity Ma Ni Bat La:

“Venerable heavenly deity, we have obeyed your command to guard this temple. Yesterday, the chief minister of Rajagriha came and said, ‘I beseech the heavenly deity to grant me a noble son. If my wish is fulfilled, I shall adorn his body with gold and silver and anoint his shrine with excellent fragrances. But if there is no result, I shall destroy the temple and smear his body with excrement.’ Your humble servant is powerless in this matter and begs the heavenly deity for instruction.”

After hearing this, the deity Ma Ni Bat La went and reported the matter to the Heavenly King Vaisravana.

The Heavenly King Vaisravana said:

“I shall have to report this matter to King Sakra, for I too am powerless to resolve it.”

Having said this, he flew up to the Heaven of the Thirty-Three and reported to King Sakra:

“Venerable Lord of the Devas! One of my subordinate deities, named Ma Ni Bat La, came to tell me that the chief minister in the city of Rajagriha is praying for a noble son and has vowed that, if his wish is fulfilled, he will make abundant offerings; otherwise, he will destroy the temple and subject the deity to humiliation. I respectfully beseech the Lord of the Devas to render assistance.”

At that time, there was a celestial being in heaven whose lifespan was about to end. Sakra summoned him and said:

“I perceive that your life is nearing its end. The chief minister in the city of Rajagriha is presently seeking a son. Therefore, when your life ends, take rebirth in his household and enjoy its glory, wealth, and honor.”

The celestial being replied:

“Venerable Lord of the Devas! The bait of wealth and honor readily deludes the human heart. Because of glory, wealth, and honor, many people fall into the deepest abyss. Your humble servant wishes instead to be born into the household of an ordinary family, so that it will be easier to leave the household life and cultivate the path, thereby escaping the cycle of birth and death. That would be best of all. I beg Your Majesty’s pardon!”

Sakra said:

“Do not worry. Heed my words and be born into that household. I shall then assist you, so have no fear.”

He replied:

“Yes, Your Majesty! Your humble servant dares not disobey your sacred command, but I beseech Your Majesty to assist me continually, lest attachment to wealth and honor cause me to abandon my great vow.”

Sakra said:

“Set your mind at ease; no harm will come.”

After this was said, the celestial being bowed in homage and withdrew. A few days later, his life ended, and his consciousness entered the womb in the chief minister’s household.

This passage tells of the Chief Minister’s wife. Not long after returning from her prayers for a child, she became pregnant. When her term was complete and the appointed day arrived, like a flower blossoming, she gave birth to a son endowed with all the marks of virtue. His parents cherished him dearly. From the time of his birth, many auspicious signs appeared in the household, and he was cared for in an extraordinary manner. One day, his parents invited a physiognomist to examine the boy’s marks and asked him to give the child a name. Having learned the circumstances, the physiognomist named him Hang Gia Dat.

When he grew up, he was intelligent and accomplished in his studies. Yet he had one particular inclination: he delighted in studying the Way and listening to the Dharma taught by the sramanas. Deeply imbued with virtue, he saw that nothing in this world was enduring, but was like drifting clouds or floating foam. He therefore resolved to leave the household life and cultivate the Way in quest of liberation. He then approached his parents, the Chief Minister and his wife, and said:

– Revered parents, it is difficult to obtain birth as a human being, and even more difficult to encounter a Buddha living in the world. Now the Buddha has appeared in the world for the purpose of saving beings from the cycle of suffering in the sea of samsara. I therefore beseech you to permit me to leave the household life and cultivate the Way. The merit of doing so will be immeasurable and boundless.

They replied:

– My son! Cultivating the Way is indeed good, but why should you endure hardship and wear down your body in a monastery, living a lonely life on meager fare? Your father is the Chief Minister, possessed of great authority and unsurpassed wealth and honor; no one in the kingdom can equal him. Your mother and father have only you as their son to carry on the family estate. If you now leave the household life, to whom shall all this belong? Above all, when your parents grow old and spend their mornings and evenings in loneliness, on whom shall they rely during their remaining years for comfort and happiness?

Seeing that his parents did not consent to his aspiration, Hang Gia Dat bowed in gratitude and withdrew. From that day onward, he grieved sorrowfully day and night. He then thought to himself:

– I shall take my own life so that I may be reborn in a common family and fulfill my aspiration to leave the household life.

Having formed this thought, he departed alone, climbed to the summit of a high mountain, and cast himself down, tumbling from the peak to its foot. He expected to die, but instead his body remained completely intact, without even the slightest scratch. He next went to a river to drown himself, but when he jumped in, he did not sink. Finally, he drank poison, yet still did not die. He tried every possible means of dying, but death would not come. He then devised a plan to violate the law of the kingdom so that the king would have him executed.

One day, Hang Gia Dat saw the queen and the king’s beautiful women going to bathe at a well in the middle of the garden. They removed their garments, hung them upon the branches of a tree, and descended into the well. He slipped in, stole their clothes and ornaments, and carried them away. The gatekeeper seized him and reported the matter to King Ajatasatru.

– The king became enraged and ordered that he be taken to the execution ground and put to death. First, he commanded men to draw their bows and shoot him. But each time an arrow was fired, it turned around and flew back toward the king. Three arrows were fired, and all did the same. Alarmed, the king asked:

– Are you one of the devas, nagas, ghosts, or spirits, that you possess such miraculous power?

He replied:

– Your Majesty, I have a private matter. If Your Majesty will help me accomplish it, I shall tell you.

The king asked:

– Whatever your matter may be, speak. If I can help you, I shall do so.

– Your Majesty! I am no deva, naga, ghost, or spirit. I am the son of the Chief Minister of this realm. I wished to leave the household life and undertake spiritual cultivation, but my parents would not permit me. I therefore wished to die and be reborn elsewhere, so that I might fulfill this aspiration. I recently climbed a mountain and cast myself into a deep ravine, and I also drank poison, but I still did not die. The only plan remaining was to break the law in the hope that Your Majesty would have me executed, thereby enabling me to fulfill that aspiration. Such are the circumstances. I respectfully beg Your Majesty to show compassion and issue an order to my parents, allowing me to leave the household life and take refuge with the Buddha.

The king replied:

– That is not difficult. Be at ease, my son. I shall speak to the Chief Minister on your behalf.

Some time later, when the king went to listen to the Dharma, he brought the young man to the Buddha’s dwelling. Upon arriving, the king paid homage and then related Hang Gia Dat’s aspiration to the Buddha. The Buddha smiled and said:

– Welcome, bhiksu.

As soon as Hang Gia Dat heard these words, his hair naturally fell away, and the clothing upon his body transformed into kasaya robes. He assumed the appearance of a bhiksu. Afterward, upon hearing the Buddha teach the Dharma, his mind awakened, and he attained the fruit of arhatship, acquiring the three “knowledges,” the six “supernormal powers,” and the eight “liberations.”

Seeing this, King Ajatasatru knelt and addressed the Buddha:

– Revered World-Honored One! What wholesome causes did Hang Gia Dat plant, such that he did not die when he cast himself down from a mountain, did not sink when he leapt into a river, was unharmed when he drank poison, and could not be struck by arrows? Moreover, he has now encountered the World-Honored One and escaped the immense suffering of birth and death in samsara. Please explain this clearly to us.

The Buddha taught:

– Countless kalpas ago in the past, there was a great kingdom named Varanasi, whose king was Brahmadatta. One day, he brought the beautiful women of the palace—whose king was Brahmadatta—one day, he brought the beautiful women of the palace into the forest to drink wine, eat meat, and enjoy fine melodies played upon instruments, interwoven strains of music, and lofty singing voices. While the beautiful women were singing, someone outside raised his voice to sing in response. When the king heard this, he became enraged, ordered the man seized, and handed him over to the soldiers to be executed.

Just then, a high minister was returning from an excursion and happened upon them. He asked:

– What crime has this man committed?

They replied:

– Honorable minister! This man is guilty of singing in response to the voices of the beautiful women.

Upon hearing this, the minister thought to himself, “Alas, to kill a man merely for this! It is truly unreasonable.” He said:

– Wait here while I go and petition the king.

He entered and addressed the king:

– Your Majesty, that man has not committed a crime deserving death, for what he has done is not so grave. Although he sang in response to their voices, he neither saw their forms nor engaged in illicit sexual relations with them. I humbly beseech Your Majesty to spare him from death.

Finding these words reasonable, the king issued an order sparing the man from execution. Wishing to repay the high minister’s great kindness, the man thereafter attended upon and served him respectfully for many years, maintaining unwavering loyalty from beginning to end. He then reflected:

“Sexual desire kills people more surely than sharp swords. Previously, I nearly died because the mind of desire had arisen.” He then said to the minister:

– Honorable sir! I have reflected that birth and death are impermanent, as swift as a flash of lightning, like a lamp before the wind or a drop of dew upon the tip of a blade of grass—present in the morning but gone by evening. Before long, this body will pass through the gate of death. I therefore beseech you to allow me to depart in search of the path to liberation.

The minister replied:

– That is excellent. If you succeed in cultivating the Way, return here and let me see you once more.

The man then went into the mountains and began his spiritual cultivation, single-mindedly contemplating the principles of the Way. Before long, his mind naturally awakened, and he penetrated the source of truth, attaining the state of a Pratyekabuddha. Remembering his former promise, he returned to the high minister’s home and manifested the eighteen kinds of supernormal powers: he flew through the sky, emitted water and fire from his body, and radiated a great light that dazzled throughout heaven and earth. Seeing that his teacher possessed such sublime miraculous powers, the high minister rejoiced inwardly, paid reverence to him, and made this vow:

– Revered One, through fortunate conditions I was able to save you in a former year. I therefore pray that, life after life, I may enjoy wealth, honor, longevity, and beauty surpassing others, and that my wisdom, virtue, and noble marks may also become like yours.

At this point, the Buddha again reminded King Ajatasatru:

– Great King, you should know that the high minister who saved a man’s life at that time is now Hang Gia Dat. Because of those wholesome conditions, wherever he was born, he never suffered an untimely death. It was also due to those blessed conditions that he has now encountered me and attained the Way of liberation.

When the Buddha had finished speaking, everyone in the great assembly became reverent and faithful, rejoiced, bowed their heads in homage, and withdrew.

Chapter Seven: Crown Prince Sujati

Thus have I heard: Once the Buddha was in the kingdom of Rajagriha, at the Bamboo Grove Monastery.

At that time, the Buddha and I, Ananda, entered the city to seek alms. We encountered an elderly husband and wife who were both blind and, being poor, lived beneath the city gate. They had only one son, who was then just ten years old. Every day, the boy had to go begging to support his parents. Whatever fresh, ripe fruit or delicious food he obtained, he offered to his parents; whatever was not good, he ate himself.

Seeing how filial the child was toward his parents, I was deeply moved with compassion and affection for him. After returning to the monastery, I addressed the Buddha:

“Revered World-Honored One! Just now, while accompanying you into the city of Shravasti, I saw a young child who knew how to repay his parents’ kindness. Whenever he obtained something delicious by begging, he reserved it for his parents, while keeping anything inferior for himself. Though still so young, he already possesses such a compassionate and reverently filial heart. This is truly rare.”

The Buddha then taught:

“Whether monastic or lay, anyone who compassionately and devotedly supports their parents gains immeasurable and boundless merit. I myself recall that, in a past life, during a perilous time of hunger and thirst, I once cut flesh from my own body to sustain my parents. Through that merit, I was born in the heavens and became Shakra, Lord of the Devas; born among human beings, I became a noble king. Even my attainment of Buddhahood today, honored above all in the three realms, arose from that merit.”

Hearing the Buddha say this, I asked him, “Revered World-Honored One! In the past, you cut flesh from your own body to sustain your parents in a time of peril. What were the circumstances? Please explain them clearly to us.”

“O Ananda, listen attentively! Immeasurable and innumerable kalpas ago, here in this very Jambudvipa, there was a great kingdom named Takshashila. Its king was named Deva and had ten sons, each of whom governed a kingdom. The youngest son was named Sudhirachi, which in Chinese means ‘Good Abiding.’ He governed the people so that they lived in peace and happiness. The kingdom was prosperous, the rains and winds came in due season, peace and order prevailed, and the people cherished him.

“At that time, in the kingdom of his royal father, there was a great minister named Rahu. Cruel and brutal by nature, he rebelled, usurped the throne, and killed the king. He then led an army to kill the princes in the smaller kingdoms. The youngest prince was a man of great virtue and was therefore constantly protected by hosts of spirits. One day, while the king was strolling in the garden, a yaksha suddenly split open the earth and emerged, saying:

“‘The Great Minister Rahu has rebelled and killed your royal father. He is now leading an army to kill your elder brothers and will soon come here to kill Your Majesty. You must quickly prepare to flee elsewhere.’

“The king nodded in gratitude and returned to the palace without telling anyone. At midnight, he secretly departed alone. Before he had gone far, he suddenly remembered his beloved son, Sujata, who was only seven years old but exceptionally intelligent and wise. He returned, took the child in his arms, and set out again, sobbing as tears streamed down his face. Seeing his hurried and fearful manner, the queen asked in astonishment:

“‘Your Majesty, what troubles you and makes you so hurried? Please tell me.’

“He replied, ‘There is no need for you to know.’

“She then grasped the hem of his robe, held him back, and asked, ‘Your Majesty and I are two persons in one body. We share both sweetness and bitterness and remain together in life and death. Whatever the matter may be, please tell me.’

“Having no other choice, the king said, ‘Yesterday, while strolling in the garden, I encountered a yaksha who informed me that the Great Minister Rahu has killed my royal father and is now leading an army to kill my elder brothers. He will soon come here to kill me. Therefore, I had no time to tell anyone.’

“The queen said, ‘Alas! Faced with such peril, how could you bear to abandon me and attempt to leave alone? Let me go with you, so that we may remain together in life and death.’

“Having said this, she set out with him. Their destination was a neighboring kingdom ruled by a close friend of the king. There were two roads leading to that kingdom: one required seven days of travel, while the other required fourteen. Because they had fled in such fear, they had not prepared provisions. The king had brought only enough food to sustain one person for seven days. Unfortunately, they took the fourteen-day road. After traveling for several days, their provisions were exhausted. Famished and faint in the midst of the forest, they had no possible recourse.

“Fearing that the prince would die, the king resolved to kill the queen in order to save his son. Having formed this thought, he urged her to walk ahead, drew his knife, and prepared to strike. Seeing this, the prince joined his palms and said:

“‘Revered Father, why are you holding that knife?’

“He replied, ‘I will kill your mother and take her flesh for you to eat, lest you die.’

“The prince said, ‘Revered Father! Please kill me and eat my flesh so that you may survive this calamity. Do not kill my mother. I could never eat my mother’s flesh. Even if I die, Father and Mother may have another child; but if my mother dies, I can never have a second mother. Each day, I shall cut flesh from my own body and offer it to my parents for food until you reach the other kingdom.’

“Hearing the prince speak thus, the king felt as though his heart were being cut apart and did not know what course to take. If they did not eat flesh, all three would die to no purpose; yet if he ate his son’s flesh, his heart could not bear it. Moreover, the necessity of restoring the kingdom was of paramount importance. Having heard the prince’s words, the king reluctantly accepted his proposal. Thus, each day, he cut two pieces of flesh from the prince for himself and the queen to eat, thereby warding off exhaustion and maintaining their strength for the journey.

“Almost all the prince’s flesh had been consumed, yet they had not reached their destination. Driven by desperate hunger, the king took the knife and cut away a little more flesh. When the time came for father and son to part, the prince said to his father:

“‘Father, my life is about to end. Please give me a portion of the flesh you have just cut away.’

“The king then divided that flesh into three portions. He and the queen ate two portions, and he gave the remaining portion to the prince. Thereupon, father and son bade each other farewell. Before long, the king and queen reached the other kingdom. The prince, meanwhile, lay alone upon the ground in the midst of the green forest. At that time, he made this vow:

“‘Reverently, I beseech the Greatly Awakened Heroic Teachers of the ten directions to bear witness to the sincerity with which I have cut my flesh and offered it to my parents. May I dedicate this merit toward the attainment of Buddhahood, so that I may liberate sentient beings throughout the ten directions from all suffering and lead them to the blissful realm of nirvana.’

“When he had made this vow, the three-thousandfold world system trembled in six ways. The beings of the Desire Realm and the Form Realm were astonished, not knowing why all their celestial palaces were shaking. Looking down upon the human world, they saw Prince Sujata cutting his flesh to sustain his parents. His filial devotion caused heaven and earth to tremble. They descended in great multitudes, and the prince’s filial devotion moved everyone to shed tears like rain.

“Shakra, Lord of the Devas, transformed himself into a young child and came to ask the prince for the piece of flesh he held in his hand. Shakra then transformed himself into a lion, which sprang forward and roared, intending to eat his flesh. The prince silently thought:

“‘If those wild beasts wish to eat my flesh, let them eat it. I gladly give it and begrudge them nothing.’

“Seeing that the prince’s resolve remained steadfast and unwavering, Shakra immediately resumed his original form and said:

“‘Prince, I am the Lord of the Devas. I have seen that your filial devotion toward your parents is unsurpassed—a deed that no ordinary or noble being among devas or humans could accomplish. May I ask whether you dedicate this merit toward becoming Shakra, Brahma, or Mara?’

“He replied, ‘Venerable Lord, I dedicate this merit toward the realm of Buddhahood, aspiring to attain Buddhahood and liberate sentient beings. I do not seek to become a king among devas or humans, such as Shakra, Brahma, Mara, or a Wheel-Turning Noble King, merely to enjoy the sensual pleasures of the three realms.’

“Shakra asked, ‘As you suffer such pain, does your mind feel any regret?’

“‘Venerable Lord, I have no regret.’

“‘Although the prince says that he has none, we have nothing by which this may be proven.’

“‘If you do not believe me, then I make this vow: If my mind is truly free from regret, may my body be restored to its former state.’”

When he had finished making this solemn vow, his body naturally became sound and healthy again, just as before. All his wounds vanished, his skin became fair, and his person shone radiantly.

Seeing such tangible proof, King Shakra and all the inhabitants of the heavenly realm clapped their hands in joy and praised the Crown Prince for his utmost sincerity and filial devotion. Then, together, they transformed themselves and returned to the heavenly palace.

At this point, it is told that when the king reached the neighboring kingdom, he went to pay his respects to its king. The two spoke together at length, and he recounted the course of their journey and the filial devotion of Crown Prince Sujati. When the neighboring king had heard the account, he was filled with both compassion and deep emotion. He and all his kings, officials, officers, and attendants then went to visit the Crown Prince. Upon arriving, they saw that the Crown Prince had recovered his health. They came forward to greet him and related the entire story to the king. Seeing this, everyone rejoiced beyond description. Witnessing such a wondrous event concerning the Crown Prince, the neighboring king esteemed him all the more highly, and they all returned to the royal capital.

After some time, the neighboring king prepared his armed forces—chariots, cavalry, and infantry. Together with King Supratishthita and Crown Prince Sujati, he returned to their native kingdom, destroyed the Rahu rebels, and restored King Supratishthita as sovereign. From that time onward, the kingdom once again enjoyed peace and prosperity.

Having spoken thus, the Buddha further told me: “Ananda, King Supratishthita at that time was none other than the former incarnation of my father in this present life, King Shuddhodana. The queen mother at that time was the former incarnation of my present mother, Maya. Crown Prince Sujati was none other than my own former incarnation. Because in a past life I possessed loving-kindness and practiced filial devotion, cutting flesh from my own body to sustain my parents in a time of peril, through that merit I was repeatedly born among humans and devas into noble households and enjoyed blessings without limit. Through that very cause, I have now attained Buddhahood and am uniquely honored throughout the three realms.”

At that time, when those in the great assembly heard of the Buddha’s former life, they were all deeply moved by his filial devotion, recognizing it as truly rare. At that very moment, some attained the fruit of stream-entry, some the fruit of once-returning, some the fruit of non-returning, and others even attained arhatship. Some gave rise to the mind of bodhi, while others attained the stage of non-retrogression. All rejoiced, bowed their heads in homage, and withdrew.