賢愚經

Chapter Nineteen: The Novice Who Guarded the Precepts

Those who have received the precepts must uphold them; even at the cost of their lives, they should never violate them. Why is this? The precepts are the foundation of those who cultivate the Way, a firm path leading through the realms of gods and humans to Buddhahood, a secret Dharma for exhausting karmic outflows, a direct road into the city of nirvana, and a place of everlasting peace, bliss, and liberation.

Those who uphold the precepts attain purity, and the merit thereof is immeasurable and boundless. It is like the great ocean, unfathomably deep and boundlessly vast, which receives myriad creatures, such as asuras, makara fish, and all species of aquatic beings.

The precepts are likewise: they receive those of the Three Vehicles, who are born and grow therein.

That great ocean contains an abundance of gold, silver, lapis lazuli, crystal, mother-of-pearl, agate, coral, and amber.

It is through the precepts that wholesome dharmas arise: the four extraordinary qualities, the thirty-seven aids to awakening, meditative absorption, samadhi, liberation, knowledge and vision of liberation, and so forth.

The bed of that great ocean is made of vajra, and it is surrounded by vajra mountains. Four great rivers continually flow into it, yet the ocean’s waters neither increase nor diminish.

The ocean of precepts is likewise: it has the precepts as its bed, the treatises as the mountains surrounding it, and the four Agamas as its rivers. Myriad streams flow into it, yet it remains level, neither increasing nor diminishing.

Why do the rivers continually flow into the ocean while its waters never become full? Because the power of the fire in Avici Hell rises upward, the ocean never becomes full; and because the rivers constantly flow into the ocean, its waters never diminish.

The ocean of precepts in the Buddha-Dharma is likewise: because there is no heedlessness or covetous craving for sensory objects, it does not increase; because its merit is complete, it does not diminish. Thus one should know that upholding the precepts brings immense merit.

After the Buddha entered nirvana, in the country of Andha there was a bhikkhu who practiced the dhutanga austerities and delighted in dwelling in secluded places. His deportment was complete, and his virtue in the precepts was perfect.

When the Buddha was still in the world, he frequently praised those who practiced the dhutanga austerities.

Bhikkhus who practice the dhutanga austerities do not commonly dwell together with the Sangha. Because they have few desires and know contentment, they are neither miserly nor covetous and do not accumulate possessions. Each day they go on almsround, sit upon the bare ground, and live without house or dwelling. One meal a day and a single robe suffice for them, and they diligently practice seated meditation and recite the sutras. Such people are truly worthy of reverence and deserve to be called Sons of the Dharma King.

By contrast, members of the Sangha who possess none of the virtues described above are, for the most part, filled with desires and insatiable greed. They accumulate money and possessions, are avaricious, envious, and jealous, and their minds are filled with deluded attachment and ignorance. Consequently, they lose great merit, cause the people to despise them, and may even cause others to slander the Three Jewels.

The bhikkhu mentioned above was virtuous and harmonious. He possessed the six supernormal powers, the three higher knowledges, and the eight liberations. His deportment was dignified, and his renown resounded throughout the ten directions. He was truly worthy of being called a sramana.

At that time, there was an upasaka who faithfully revered the Three Jewels, carefully observed the five precepts, and diligently practiced generosity and cultivated virtue. He was praised by many people. The upasaka vowed to make offerings to the aforementioned bhikkhu for the rest of his life.

The blessings of making offerings accord with causes and their resulting fruits. If one invites members of the Sangha to one’s home to receive offerings, they must travel a long road and may suffer weariness from heat, cold, wind, frost, or bitter chill, thereby disrupting their cultivation of the Way. Although the donor will later enjoy wholesome karmic rewards, these will entail toil and weariness. Those who go out on almsround are an exception; only then may such merit be obtained, and that karmic reward is superior. As for those dwelling at a monastery, if one personally brings food there as an offering, then in a future life one will enjoy blessings that arise naturally: without toil, material necessities will naturally be abundant in accordance with one’s wishes.

Because this upasaka’s faith was steadfast, he sent someone to bring offerings directly to the bhikkhu’s dwelling.

There are four kinds of sramanas, good and bad, who are difficult to discern, just as it is difficult to know whether an amra fruit is ripe or unripe.

1. Some bhikkhus appear dignified and imposing, with serene and refined manners, yet inwardly they are filled with anger and delusion, engage in unlawful conduct, and violate the precepts. They are like amra fruits whose skins appear beautifully ripe but whose flesh within is still unripe.

2. Some appear coarse and simple, with ordinary deportment, yet inwardly they possess every virtue, including wisdom, meditative concentration, and moral integrity. They are like amra fruits that are ripe within but green outside.

3. Some have a clumsy appearance and speak coarsely. They possess neither dignified deportment nor virtue, violate the precepts, and commit evil. Inwardly they are filled with anger, delusion, conceit, envy, and sensual desire. They are like amra fruits that are green both inside and out.

4. Some have solemn and proper deportment and uphold the precepts purely; inwardly they are replete with virtue, profound and extensive wisdom, meditative concentration, and liberation. They are like amra fruits that are ripe both inside and out.

In this city there was an elder who faithfully revered the Three Jewels. He had a son whom he wished to have leave the household life, and he thought:

“I must find an enlightened teacher accomplished in virtue and learning for my son to rely upon. One becomes round when placed in a round vessel and long when placed in a tube. By associating with good people, wholesome thoughts arise; by associating with evil people, one becomes habituated to evil ways. For example, the wind itself is neither fragrant nor foul. When it blows through a sandalwood grove, it becomes fragrant; when it blows through a grove of foul-smelling trees, it becomes malodorous. Likewise, a clean garment placed among incense will become fragrant, but if placed in a foul place, it will naturally acquire a foul odor. By drawing near to a virtuous spiritual friend, one’s character becomes noble; by drawing near to base people, one’s mind becomes corrupt.”

Having thought thus, he led his son to the aforementioned bhikkhu and said:

“Venerable Sir, this boy is my son. I wish for him to leave the household life and undertake religious training. I respectfully beseech you, Venerable Sir, to compassionately accept and guide him.”

The bhikkhu used his Dharma-eye to examine the boy: Were his faculties and capacity great? Would he be able to cause the Buddha’s teaching to flourish? Would he be able to cultivate and uphold the precepts? Only then did he consent. Having completed his examination, he replied:

“How excellent! You are allowing your son to leave the household life so that the lineage of the Buddha-seed may continue. This is very good. I am pleased to accept and guide him.”

The elder rejoiced, bowed in gratitude, and returned home.

This passage concerns the upasaka who made offerings to the bhikkhu. One day, a close friend invited the upasaka to attend a festival. He wanted his entire household to go with him, but then thought, “Who will watch the house? Yet I cannot bear to compel anyone to remain behind.” He gathered his family and said:

“Tomorrow we are going to attend the festival. Who is willing to remain behind and watch the house?”

His daughter replied, “Father, I shall watch the house so that you, Mother, and the entire family may go to the festival.”

He said cheerfully, “Excellent! Stay home and watch the house for me. Do not go out anywhere to amuse yourself.”

Early the next morning, the entire family departed. The upasaka forgot to instruct his daughter to offer the bhikkhu his meal. She securely closed the gate and doors, then sat inside reading books and stories to relieve her boredom.

The time for the midday meal arrived, and the sun was nearing noon. When the bhikkhu saw that no meal had been brought, he thought to himself:

“Laypeople are occupied with many affairs. Perhaps today they have forgotten to offer the meal.”

He summoned the novice, who was the elder’s son, and said:

I shall go again to the house of that upasaka to collect the meal; perhaps today they have forgotten. According to the Buddha’s teaching, I must carefully maintain dignified conduct. When entering villages, I must not give rise to craving or attachment.

I should be like a bee gathering nectar, intent only on taking the nectar without harming the flower’s color or fragrance. I too must act in this way: when I enter another person’s home, I must not become attached to beauty or anything else. To preserve the precepts is to preserve the Path.

Although Devadatta could recite many sutras, because he committed evil and broke the precepts, he had to fall into the Avici Hell. Kokalika, guilty of slander and breaking the precepts, also had to fall into hell. Although Culapanthaka could recite only a single verse, because he observed the precepts perfectly, he attained the fruit of arhatship.

The precepts are the entrance to the path of nirvana and the cause for enjoying happiness in the heavenly and human realms.

It is like the rule for a Brahmin order’s retreat of three or four months. They invite learned persons who observe the precepts purely, first giving each one a sealed packet containing something sweet. Among them was a man who, though highly learned, was not upright in character. Craving the sweet taste, he ate it all. On the day the assembly began, everyone presented a sealed packet before entering. This man had no packet, yet he too attempted to enter. The gatekeeper asked:

– Where is your sealed packet?

– I had one, but I have already eaten the sweet inside!

– Enough! You may not enter. Because you coveted a little sweetness, you have forfeited four months of fragrant delicacies and other precious treasures. Now go away!

It is the same with you! When entering villages, do not covet even the smallest thing. If you should break the precepts of the Buddhas of the three times, you would lose the pleasures of the five desires, the joys of the human and heavenly realms, and the treasures of the Dharma—the undefiled thirty-seven factors conducive to awakening, nirvana, and so forth. Remember! Do not break the precepts of the Buddhas of the three times and thereby bring disgrace upon the Three Jewels, your parents, your master, and the Sangha.

– Yes, Master! I bow before you and shall remember your teaching!

The novice monk bowed in gratitude and withdrew. Carrying his water vessel and alms bowl, he went to that house and knocked at the door. The young woman hurried out and asked:

– Who is knocking? What do you want?

– Madam, I am the novice monk who has come to collect the meal and bring it back as an offering to my master!

Seeing that the novice monk had arrived, she rejoiced and thought to herself:

– I have long yearned to meet him. Today my wish has truly been fulfilled!

She opened the door, joined her palms, bowed in greeting, and said:

– Homage to the Buddha! Venerable sir, please enter my home!

This young woman was incomparably beautiful, with a graceful and delicate bearing. She was only sixteen that year. Her ardent passion stirred lust within her as fiercely as a blazing fire. She assumed a coquettish manner, fluttering her eyes and raising her brows, casting sidelong glances, laughing and speaking in a way that plainly revealed her lustful intentions.

The novice monk said:

– Is this young woman suffering from a disorder of wind? Why is she behaving so madly? Or does she suffer from epilepsy?

She replied:

– I am not ill in any way!

The novice monk thought to himself:

– This young woman intends to destroy the purity of my virtue in the precepts. I must remember my master’s instruction: carefully maintain dignified conduct.

The novice monk remained steadfast and did not waver in his resolve. The young woman bowed at his feet and said:

– Venerable sir! I have always wished to meet you and disclose my feelings, but never before have I found a time when we could be alone. I imagine that you have affection for me. My family is wealthy, with storehouses full of gold and silver, no different from the treasury of King Vaisravana in the heavenly realm, yet there is no one to become its master. Therefore, please cast aside your resolve and become the master of my household. Let you and me be joined like phoenix and mate for a hundred years. Throughout my life, I shall honor and serve you. Please do not refuse me, but fulfill my heart’s cherished desire.

The novice monk thought to himself:

– What wrong have I committed that I should encounter such circumstances? I would rather die here than break the precepts of the Buddhas of the three times. Long ago, when a bhiksu entered the house of a courtesan and was forced to engage in sexual conduct, he cast himself headfirst into a pit of fire and died rather than violate the precepts. When bandits bound some bhiksus with grass, they endured howling winds, scorching sunlight, and the bites of insects; to preserve the precepts, they dared not tear the grass to escape. When a goose swallowed a strand of pearls, a bhiksu saw it happen; to preserve the precepts, he allowed his head to be beaten open without saying anything. When a boat sank at sea, a junior bhiksu offered his float to a senior bhiksu and allowed himself to drown in the vast ocean. The elders disregarded their own bodies to safeguard the precepts. Who am I that I should fail to preserve them? Are only those people disciples of the Buddha? Because they upheld the precepts, the Blessed One was their teacher; is he not also my teacher? When sesame seeds are pressed together with champaka flowers, they become fragrant. I have encountered a virtuous spiritual friend who teaches and guides me in studying the unconditioned Path of liberation and peace. Why should I still crave romantic love and create karma that perpetuates the cycle of birth and death? I would rather let this body die than break the precepts and bring disgrace upon the Three Jewels, my parents, my master, and the Sangha. If I leave and return home, I fear that, to conceal her shame and driven by the intensity of her lust, she will seize me and slander me. If the villagers learn of it, disgrace will be unavoidable! I shall take my own life here!

He replied:

– Please allow me to enter a room and rest. When I am at ease, I shall speak with you.

– Yes! Venerable sir, please enter the guest room!

After entering the room, the novice monk firmly shut the door, removed his robe, and hung it upon a rack. Joyfully, he knelt upright, joined his palms, and faced the city of Kusinagara, where the Buddha had entered nirvana. He then made this vow:

– Homage to the Blessed One! I shall not forsake the Buddha, the Dharma, or the Sangha. I shall not forsake my preceptor or acarya, nor shall I forsake the Tathagata’s true precepts. It is precisely to safeguard the precepts that I now relinquish this body. May I, wherever I am reborn, always have the good fortune to encounter the Three Jewels, renounce the household life to study the Path, cultivate pure conduct, cleanse away all karma of the defilements, and attain the unsurpassed path of bodhi.

Having completed his prayer and vow, he drew a knife and stabbed himself in the throat, dying at once. Blood flowed everywhere, covering his body in crimson.

The young woman waited outside for a long time. Growing anxious, she went up, knocked on the door, and entered. When she saw her beloved novice monk lying dead upon the floor, presenting a terrifying sight, her face lost all color. At that moment, her lust cooled, and her mind became scattered and distraught. She clawed at her head with her hands until her hair became tangled like threads and spread across her face. She rolled upon the ground, weeping inconsolably, and then fainted.

When her parents returned from the festival, they stood outside the door and called to their daughter. Though they called repeatedly, no one answered. They ordered someone to climb over the wall, enter the house, and open the gate. Her father entered the room and, seeing his daughter in such a state, was startled and asked:

– Oh! My child, what has happened to you? While your father was away, did someone in this house violate your chastity? Tell your father what happened.

She remained silent and said nothing, thinking to herself:

– If I tell my father the truth, I shall be deeply ashamed. But if I blame the venerable novice monk, I shall unjustly accuse an innocent man. For that offense, I would fall into hell and endure immeasurable suffering. It would be better simply to tell my father the truth.

– Father! Today the preceptor sent the venerable novice monk to our house to collect the meal. Because I loved him too intensely and demanded that he satisfy my desire, I harassed him and tried to compel him to obey my wishes. The venerable novice monk was determined to preserve the pure precepts, so he entered the room and took his own life. I realize that my body is impure and that I tried to defile his purity. This offense is not a minor one. I am terribly frightened and no longer know what to do. Father, please forgive me.

Her father remained composed and showed no fear, for he understood that this had occurred through the natural workings of karmic retribution. He said:

– All phenomena are impermanent. My child, do not grieve!

He entered the room, approached the novice monk’s remains, bowed reverently, and praised him, saying:

– How precious! His lofty spirit was like the clouds of heaven, and his insight was firm as iron and stone. He relinquished his life to safeguard the precepts of the Buddhas of the three times. In all the world, he is without equal.

According to the law of that country, if a monastic died in someone’s home, that household had to pay the government one thousand strings of gold coins. Such was the unique custom.

The king asked:

– What offense have you committed?

“Your Majesty! A monastic has died in my house.”

“For what reason?”

He truthfully related the entire matter to the king as described above.

Having heard it, the king was likewise deeply moved by the novice’s noble spirit and said:

“The novice gave his life to safeguard the precepts and was guilty of no wrongdoing. Take the money home; I shall accompany you.”

The king mounted his carriage and went to the upasaka’s house. Seeing that the novice’s body was as red as sandalwood, he reverently prostrated himself, praising the novice’s meritorious deed. The king then brought his finest carriage to convey the novice to a high, clean, level place. He erected a tall platform with various kinds of wood so that the people could behold him. At that time, the king proclaimed:

“This young woman may be the most beautiful woman of our age, but human beings remain bound by the yoke of desire. In whose heart would love and infatuation not arise? This novice had not yet attained the Way, yet he sacrificed his mortal body to safeguard the precepts. Such a deed is truly rare in this world!”

Afterward, the king invited the preceptor to ascend the platform and expound the Dharma. When this Dharma discourse was concluded, a great many people resolved to leave the household life and uphold the precepts. Deeply moved by the novice’s exalted faith, they bowed their heads before the preceptor and departed.

Chapter Twenty: The Man Without Ears, Eyes, Nose, or Tongue

At that time, the Blessed One was dwelling in the kingdom of Shravasti, at the Jeta Grove Monastery, where he expounded the true Dharma to the fourfold assembly.

In that kingdom lived a wealthy householder who had fathered five daughters but no son.

While his wife was pregnant, he died.

The law of the kingdom stipulated: “If a man has no son, after his death his property shall belong to the government.”

After the householder died, the local authorities came to confiscate his property. His eldest daughter went before the king and said:

“Your Majesty! My father has just died and had no son, but my mother is now pregnant, and we do not know whether the child is male or female. I therefore beseech Your Majesty to grant us some time until my mother has given birth. If the child is a girl, it will not be too late for the government to confiscate the property then. I implore Your Majesty to judge this matter wisely.”

King Prasenajit heard that her plea was entirely reasonable, commended her, and said:

“What you say is reasonable and right. I shall inform the local officials. Do not be concerned.”

She bowed in gratitude and withdrew.

Not long afterward, the householder’s widow gave birth to a boy, but he had no legs, arms, ears, or eyes. He had a mouth but no tongue and resembled nothing more than a lump of flesh. Nevertheless, he possessed a male organ, so they regarded him as a son and named him Man Từ Tỳ Lê.

The eldest daughter then went before the king and clearly reported the matter to him.

After hearing her, the king reflected for a long while and then said:

“Although your younger brother is as you describe, he may still be regarded as a son. Therefore, he has the right to inherit all this property, and the government shall no longer confiscate it.”

“Yes! I am deeply grateful to Your Majesty. I beg leave to withdraw.”

Even so, she remained sorrowful. Why? A younger brother who scarcely resembled a human being was entitled to inherit the entire estate, while daughters were truly deemed worthless. What kind of law was this, so utterly strange?

Resenting the wretchedness of being born female and the injustice of the kingdom’s law, she left her home and began serving the husbands of other households with respect, humility, and gentleness. Whether preparing food or offering water, she behaved no differently from a servant girl in their homes.

A householder living nearby saw her acting in this manner and came to ask:

“My child! Your family is wealthy; you have no need to serve others. Every married household has its own proper customs and courtesies. Why do you conduct yourself this way?”

“Sir, my father has died! Our storerooms are filled with riches, and our family possesses a great deal of property. Yet he fathered five daughters—us—and the estate would have had to be surrendered to the government, for we had no right to enjoy it. Fortunately, my mother recently gave birth to a younger brother. Although he has no ears, eyes, nose, tongue, arms, or legs, the king allowed him to become the master and heir of this wealth. Daughters are truly worthless, and in my sorrow I have acted in this way!”

“Do not grieve any longer, my child. If you wish to escape the female body and, in a future life, obtain the body of a noble man, come with me to pay homage to the Buddha.”

“Yes! Please allow me to accompany you.”

They went into the Buddha’s presence and bowed their heads in homage. The householder then addressed the Buddha:

“I reverently pay homage to the Blessed One! Through what blessed causes and conditions was Man Từ Tỳ Lê born into a wealthy and eminent family? And through what offense was he born without ears, eyes, nose, or tongue? I beseech you to instruct us so that we may understand.”

The Buddha said, “Householder, if you wish to know about this matter, I shall explain it to you.”

“Yes! I shall listen attentively.”

“Householder! This matter began in a past life. There were two brothers, sons of a householder. The elder was named Đàn Nhã Thế Chất, and the younger was named Thi La Thế Chất.

“The elder brother was upright, honest, sincere, and fond of practicing generosity, assisting the poor, the destitute, and the helpless. For this reason, everyone in the kingdom respected and esteemed him. Later, the king appointed him an adjudicator responsible for deciding legal disputes throughout the kingdom.

“Under the laws of that kingdom at the time, borrowers were not required to execute written contracts. Whenever anyone had such a matter, it was sufficient to obtain the adjudicator’s attestation.

“Thi La Thế Chất was wealthy and frequently lent money at interest. One day, a merchant came to borrow a large sum of money from him for a trading voyage, and he agreed to make the loan. On the day the money was delivered, he went to the adjudicator’s court and brought along his young son, for this was his only child.

“He said, ‘Elder Brother, Honorable Adjudicator! This merchant is borrowing this sum of money from me to cross the sea and engage in trade. Please bear witness to it. If I should unfortunately die, this money must be repaid to my son.’

“The adjudicator nodded and said, ‘Very well, there is no difficulty. You may make the loan with peace of mind. What matters most is that his trading voyage proceeds favorably and that he returns safely!’

“Not long afterward, Thi La Thế Chất died. The merchant sailed out to sea but unfortunately encountered a tempest that wrecked his ship and destroyed everything aboard. Clinging to a piece of timber, however, he drifted ashore, escaped death, and returned to his homeland.

“When Thi La Thế Chất’s son learned that the merchant who had borrowed money from his father had suffered a shipwreck at sea but survived and returned, he understood that the man had lost everything and therefore did not demand repayment.

“At that time, another merchant took pity on the man because his trading venture had failed and lent him enough money to undertake another voyage. This time, his journey was auspicious. He returned with immense profits, his ship filled with precious goods from overseas—gold, silver, pearls, jewels, and so forth.

“Having now grown wealthy, he invited his brothers, relatives, and close acquaintances to a joyful feast and repaid his debts. Yet the debt owed to Thi La Thế Chất was exceedingly large, so he secretly thought:

“‘When I returned from my previous voyage, I did not see his son demand repayment. Either the boy was too young when I took the loan and does not remember it, or he refrained from asking because he saw that I had suffered a ruinous loss. I shall test whether he still remembers and thereby learn the truth.’

“That day, he dressed in fine new clothing, mounted a horse, and rode to the marketplace. There he encountered Thi La Thế Chất’s son, who asked:

“‘Tát Bạt! I have heard that your recent trading venture made you wealthy. Have you brought the money today to repay the debt you formerly owed my father?’

“The merchant pretended to be bewildered for a moment and then replied:

“‘Is that truly so? I know nothing about it. You must be mistaken; surely it was someone else. Go home and examine your account books.’

“Scheming to evade repayment of the debt, the merchant returned home, took a precious jewel, and went to the adjudicator’s house. He said to the adjudicator’s wife:

“‘Madam! I borrowed a small sum of money from Thi La Thế Chất, and now his son demands repayment. My family cannot possibly repay it. I therefore offer you this jewel, worth one hundred thousand. If the young man brings a lawsuit against me, please speak to your husband and have him dismiss the case, so that I shall not have to repay that debt!’”

She replied:

“My lord is exceedingly upright and honest, sir. I dare not speak of it to him!”

The man pleaded with her again and again, skillfully coaxing and persuading her. Swayed by his words, she said:

“Very well, leave it here and go home. Come back tomorrow, and I will give you my answer.”

That evening, when the magistrate returned home, she told him about the matter, but he rejected it outright, saying:

“You are merely causing trouble! First, he is my nephew; moreover, it is because I am upright and honest that the king appointed me Magistrate of Justice. I cannot act so recklessly. When that man returns tomorrow, have the guards drive him away.”

The merchant returned the following morning.

She said:

“It cannot be done, sir! I spoke to the magistrate, but he would not listen. I am returning your jewel.”

The merchant pondered for a long while, then presented her with two more jewels and said:

“My lady, this is only a small matter. It will cost you but a word, yet you will gain three hundred thousand coins. The young man is the magistrate’s nephew, but even if he wins the case and recovers the money owed to me, you will receive none of it. Please be pleased to accept these jewels. My lady, they are exceedingly precious and rare. Would it not be better to keep them for your sons and daughters in the future?”

His words pleased her ears, and greed arose in her heart. She immediately accepted the jewels and promised:

“Set your mind at ease. I shall see that the matter is settled successfully.”

That evening, when the magistrate returned home, she repeatedly pleaded with him, but he would not listen. He angrily said:

“There is no justification for such a thing. I am trusted by all the people. If I act deceitfully and accept a bribe, no one in this life will trust me; moreover, in future lives I shall undergo suffering for many kalpas.”

Having said this, he rose and went into his chamber to rest.

At that time, the woman had recently given birth to a son who could not yet walk.

She too became angry. Carrying the child, she followed him into the chamber and said:

“You and I are joined in marriage, our two bodies as one. Whatever may happen, even unto death, we should neither abandon each other nor act against each other’s wishes. How much more so in this trifling matter! I have exhausted all my words in speaking to you, yet you will not listen. What reason have I to go on living? If you do not help me with this matter, I shall first kill our child and then take my own life.”

Hearing his wife’s words, the Magistrate of Justice felt as though his throat were constricted: he could neither swallow nor spit out what was caught there. He thought to himself:

“I have but one son. If he dies, to whom shall I entrust this family estate? Yet if I follow a woman’s wishes and violate the law, no one in this life will trust me, and in future lives I shall suffer beyond description.”

This matter was exceedingly difficult for him to resolve. Unable to refuse, he could only click his tongue and consent, replying:

“Very well, set your mind at ease.”

Seeing that he had willingly agreed, she was overjoyed. Early the next morning, when the merchant came, she smiled brightly and said:

“The magistrate has agreed to the matter on your behalf! Yesterday I had to press him relentlessly before he consented; it was by no means easy.”

Hearing her words, the merchant’s face lit up with delight.

“Yes, my lady! How precious your help has been; I am infinitely grateful to you! With your permission, I shall take my leave.”

“Yes, go home and set your mind at ease. Do not worry.”

The next morning, the merchant washed his face early, put on fine new clothes, adorned himself with much gold and many jewels, mounted an elephant, and went to the marketplace. When the son of Shila Shizhi saw him appearing so wealthy and richly adorned, he thought:

“Perhaps the merchant has brought the money today to repay me!”

But no! The man said nothing and seemed to ignore him. The young man approached and asked:

“Sarvārtha! You must repay the money you borrowed from my father!”

“I do not remember ever borrowing it! If I had borrowed money, surely there would have been a witness.”

“You have forgotten. The Magistrate of Justice witnessed it.”

Having said this, the two hastened together to the Magistrate of Justice.

“Uncle, this man borrowed a sum of money from my father to conduct his trade, and you were the witness. I was also present at the time. This is the truth; please judge the matter.”

The Magistrate of Justice said:

“Nephew, you are mistaken. I know nothing of this matter. Enough, my nephew; do not involve yourself in troublesome litigation.”

“No, uncle! At that time, you told my father, ‘It is all right; nothing will go wrong! Set your mind at ease and lend it to him!’ Did you not even point your hand at that sum of money? Yet now you say you know nothing of it!”

The Magistrate of Justice said:

“I adjudicate matters for the entire kingdom. How could I possibly violate the law? Say no more.”

“Uncle! It was because you were upright and honest that the king appointed you Magistrate of Justice, and the people throughout the kingdom placed their trust in you. Yet you pass such an unjust judgment even against me, your own nephew. How much more injustice must you inflict upon strangers? There is nothing more I can say. Whether this is false or true will be known in a future life.”

At this point, the Buddha reminded the elder:

“Elder, you should know that the Magistrate of Justice at that time is now Mantavili, who is without ears, eyes, nose, or tongue and whose features are thus undifferentiated. Because of the single lie he spoke on that occasion, he fell into a great hell and underwent endless suffering. After emerging from hell, for five hundred lifetimes he received such an undifferentiated body. Yet because he also frequently practiced giving, he was born into a wealthy and noble household and became a man of great fortune. The recompense of good and evil, however many kalpas may pass, can never be erased. Therefore, you too should diligently guard your body, speech, and mind with care and must not create evil karma.”

After the entire assembly heard the Buddha’s teaching, some attained the first fruit, up to the fourth fruit, while others aroused the aspiration for unsurpassed bodhi. Everyone rejoiced, revered the Buddha, bowed, and withdrew.

Chapter Twenty-One: The Poor Husband and Wife

Thus have I heard: At one time, the Blessed One was dwelling in the kingdom of Shravasti, at Jeta Grove Monastery, teaching the fourfold assembly how to cultivate the path.

At that time, an elder had a daughter whose appearance was exceedingly beautiful, ranking among the foremost women in the kingdom. Strangely, when she was born, a piece of white silk was already wrapped around her body. Seeing this, her parents regarded it as an ill omen and invited a diviner to examine her. The diviner said:

“Do not be concerned. Your daughter possesses great merit and virtue, and I ask to name her Shukla.”

As Shukla grew, the piece of silk grew with her. She was beautiful and came from a noble family, so suitors from places near and far throughout the kingdom came to seek her hand in marriage, but she accepted none of them.

One day, her father summoned a craftsman to their home to make ornaments for women. She asked:

“Father, what are you having these things made for?”

“You have come of age. I am having these things made so that I may give you in marriage.”

“Father, the bond between husband and wife lasts only for a time. I see no benefit in it; it merely brings further suffering upon oneself. I would rather renounce the household life and cultivate the path of liberation.”

She was their only child, so her parents allowed her to follow her wish and did not compel her otherwise.

The next day, her father went out and bought pure silk to make a robe. She asked:

“Father, what robe is this silk intended for?”

“I shall make you a five-strip robe so that you may renounce the household life!”

“Father, there is no need to make it! The garment I am wearing is sufficient. Please take me to the place where the Buddha dwells!”

The following day, her father, mother, and she herself went together to see the Buddha. Upon arriving, they bowed their heads in homage and addressed him:

“Homage to the Blessed One! A human body is difficult to obtain, and it is even more difficult to encounter a Buddha dwelling in the world. We humbly beseech you, in your compassion, to save her and permit her to renounce the household life and cultivate the path!”

The Buddha said, “Come, bhikshuni!” As soon as he had spoken, all the hair fell from her head, and the silk upon her body transformed into a five-strip kashaya robe. The Buddha entrusted her to Bhikshuni Mahaprajapati to instruct her in the Dharma of cultivation. She practiced diligently and, before long, attained the fruit of arhatship.

Seeing this, I found it wondrous, and I, Ananda, knelt and asked:

– Homage to the Blessed One! What merits did Bhikshuni Shukli cultivate in the past that she was now born into a noble family, with a piece of white silk accompanying her at birth, and that, not long after going forth, she attained arhatship? We respectfully beseech you to instruct us so that we may understand.

The Buddha said:

– Ananda, listen carefully, and I shall tell you!

– Yes, I shall listen attentively!

– Ananda! In the distant past, a very long time ago, a Buddha appeared in the world named Vipashyin. Each day, he and his disciples traveled among the people to liberate them. Wherever they went, kings, officials, and the populace made abundant offerings and convened great assemblies to invite the Buddha to teach the Dharma.

At that time, there was a broad-minded bhikshu who wished to help the people accumulate merit. He therefore diligently went from house to house, exhorting them to practice generosity and to hear the Tathagata expound the true Dharma.

At that time, there was a young woman whose household was exceedingly poor. The husband and wife had only a single piece of cloth with which to cover themselves. When the husband went out to beg, he wore it while his wife sat naked amid a heap of dry grass. When the wife went out to beg, she wore it while her husband sat naked amid the dry grass.

As the bhikshu passed by and saw her, he said:

– You should know that birth as a human being is difficult to attain, and encountering a Buddha dwelling in the world is even more difficult. The Buddha is now teaching the Dharma. If you go and listen to the Dharma, you will gain immeasurable merit. Those who are avaricious and miserly incur the retribution of poverty and hunger, while those who diligently practice generosity gain the blessing of wealth and honor.

– Venerable sir, I am very happy to hear your instruction. Please remain here and wait for me a moment!

She entered the house and said to her husband:

– My husband! Outside our door, there is a shramana who has urged us to go and see the Buddha, to hear the Buddha teach the Dharma, and to practice generosity. Because we did not know how to give in our previous lives, we suffer poverty and hardship in this life. We must now find a way to plant wholesome causes so that, in our next life, we may enjoy peace and happiness.

He replied:

– Our household is so poor and hungry that we have food today but none tomorrow. What could we possibly give?

– My husband! Because we were avaricious and miserly in the past and did not know how to practice generosity, we suffer poverty and privation in this life. If we do not plant the cause of generosity in this life, upon what merit shall we rely in the next? Please listen to me now. I have resolved to make an offering.

The husband thought to himself, “Perhaps my wife has some private possession of her own,” and so he agreed:

– Yes, go ahead and give. I shall be very pleased with that!

– My husband, I wish to offer the piece of cloth I am now wearing. Do you consent?

– The two of us possess only this single piece of cloth, which covers us when we go out each day to beg for our sustenance. If we offer it now, what shall we use to cover ourselves when we go begging? Are we to sit looking at one another until we die?

– My husband! Everyone must die. Whether we give or do not give, we shall both eventually die. It would be better to give and then die, for in the next life we shall still possess wholesome merit and enjoy the karmic fruit of wealth and honor. If we neither make offerings nor practice generosity, we shall eventually die all the same, but in the next life we shall have no wholesome causes upon which to rely.

Hearing that his wife’s words were right, the husband joyfully replied:

– What you say is excellent! Let us now accept death as our lot and make this offering to seek wholesome merit for the next life!

Seeing that her husband was resolute and joyful, she went out and said:

– Venerable sir, please climb onto the roof. I have a humble object to give you as an offering to the Buddha.

– If you wish to give, present it before me so that I may pronounce a blessing for you. Why should I climb onto the roof?

– Venerable sir, my husband and I possess only this one piece of cloth, and there is nothing else in the house. I fear that exposing a woman’s naked body would be unseemly and sinful.

Having said this, she went inside, closed the door, removed the cloth, and cast it through the window as an offering.

Seeing the husband and wife’s fervent sincerity, the bhikshu accepted the cloth despite its filthiness, pronounced a blessing, and carried it back to offer to the Buddha.

As soon as he reached the monastery, the Buddha said:

– Bhikshu, bring that piece of cloth here to me!

– Yes! Homage to the Blessed One. Please accept the sincere offering of this impoverished husband and wife.

The Buddha immediately received it, appearing deeply moved.

At that time, a king, queen, royal consorts, palace women, great ministers, and members of the populace were seated listening to the Buddha teach the Dharma. They all entertained a strange thought concerning the Buddha because he was holding a piece of cloth covered in grime, dirt, and foul odors. Knowing the thoughts of the majority of those present, the Buddha said:

– As I look upon this great assembly, I see no one whose resolve to practice generosity is greater or purer than that of this person!

Hearing the Buddha’s words, the entire assembly was awestruck. The queen joyfully removed her own garments and jewelry, while the king also provided garments, gold, and silver. They ordered people to take these things to the husband and wife, Danlika, and immediately invited them to come before the Buddha to hear the Dharma.

On this occasion, the Buddha taught the assembly about the blessings of generosity and the faults of miserliness and theft. At that time, a great many people resolved to cultivate the practice of generosity!

The Buddha then reiterated:

– Ananda! You should know that Danlika’s wife of that time is now Bhikshuni Shukli. Because she brought forth a pure resolve and made that offering, throughout ninety-one kalpas she was always born with a piece of silk accompanying her, wherever she took birth, and she enjoyed wealth, honor, happiness, and peace. Moreover, because she heard the Buddha teach the Dharma and aspired to liberation, in this life she encountered me and attained arhatship. You, too, should diligently listen to the Dharma and practice generosity; in the future, you will attain magnificent fruits.

When the Buddha had finished speaking, a great many people resolved to make offerings and practice generosity. Everyone joyfully paid reverence and withdrew.

Chapter Twenty-Two: The Old Woman Sells Her Poverty

At that time, Venerable Katyayana was teaching and transforming beings in the country of Avanti when he encountered an old woman sitting beside a river, weeping. He asked:

– Old woman, why are you crying?

– Venerable sir! I am old and frail. Because I am destitute and poor, I must work as a servant in the household of a wealthy elder, but he is exceedingly harsh! Though rich, he is avaricious, cruel, and devoid of compassion. From morning until night, he makes me wait upon him, and in addition, I must perform many other tasks, seldom having any rest. If I make the slightest mistake, I am beaten. My clothes do not suffice to cover my body, and my food does not suffice to fill my stomach. I cannot even die, yet living is misery. That is why I am crying!

The venerable said:

– If you are poor, why do you not sell your poverty?

– Venerable sir, how can poverty be sold? And who would buy it?

– Poverty can indeed be sold! If you wish to sell it, I shall sell it for you!

– Venerable sir! How can it be sold? Please explain it to me.

– If you wish to sell it, you must heed my instruction.

– Yes! I shall obey your command!

– Before selling it, you must bathe and cleanse yourself.

When she had finished bathing, he instructed her:

– When people in the world possess merit and enjoy wealth and honor, they merely indulge themselves and become intoxicated by sensual pleasures. Not only do they fail to practice generosity, but they also become deceitful, oppress others, and seize their possessions. Through miserliness, greed, and avarice, they consequently suffer the karmic retribution of poverty, hunger, and anguish in both body and mind. If you wish to enjoy peace and happiness among humans and devas, you must reverently receive and uphold the Three Refuges and Five Precepts, observe the Eight Precepts on the six observance days of each month, diligently recollect the Buddha, cultivate wholesome merits, and practice generosity; then you will enjoy blessed peace in your future lives!

– Venerable sir, I am utterly impoverished. I possess nothing whatsoever. Even this jar belongs to my master. I do not know what I could possibly give.

– Take the bowl, fill it with a little water, and bring it here as an offering to me. I shall pronounce a blessing for you.

The old woman rejoiced! Reverently taking the bowl to the river, she filled it with water and offered it to him.

After pronouncing the blessing, he asked:

– Do you have any place where you may sit or lie down?

“Venerable Sir, no! Whenever I finish grinding and pounding the grain, I sleep beside the mortar. In spring and autumn, after finishing my work, I also sleep there. When there is no grain to grind, I go to the fields to spread stored cattle manure on the rice plants and sleep nearby.”

The Venerable said:

“Guard your mind well. Perform your work and service respectfully and carefully. Do not give rise to resentment, hostility, or anger. Wait until the master of the house has gone to sleep, then open the gate and go outside. Spread a handful of dry grass to one side, respectfully place your palms together, contemplate the form of the Buddha, and entertain no evil thoughts.”

Following the Venerable’s instructions, she did exactly as he had taught. After midnight, the old woman died, and her spirit was reborn in the Heaven of the Thirty-Three.

Early the next morning, the elder saw the old woman lying dead outside the gate and angrily said:

“This wretch died here last night. Drag her into the forest for me!”

The elder’s servants tied a rope around her feet, dragged her into the charnel forest, and cast her away without burial.

At that time, a celestial son in the Heaven of the Thirty-Three had reached the end of his life. His family numbered five hundred, and the old woman’s spirit was reborn in his place.

Regarding birth in the heavens, those of keen faculties and intelligence can remember the causes and conditions from their former lives through which they attained rebirth there. Those of dull faculties and little understanding, however, forget everything. They delight in the sensual pleasures of the heavenly realm and do not know the causes from their previous lives. This old woman was the same: she had forgotten everything and did nothing but enjoy sensual pleasures with the five hundred celestial sons. At that time, Venerable Shariputra was also in the Heaven of the Thirty-Three. Knowing what had occurred, he asked her:

“Through what merit were you reborn here?”

“Venerable Sir, I do not remember. I beg you to instruct me!”

He then lent her the power of the divine eye, enabling her to see and know her former existence. She saw that she had been the old servant woman in the elder’s household and that, through Venerable Katyayana’s instruction in mindfulness of the Buddha and through the power of the Venerable, she had been reborn there.

After thanking Venerable Shariputra, she led the five hundred celestial sons down to the human world. In the charnel forest, they burned incense and made offerings to the old woman’s corpse. Light radiating from the bodies of the celestial sons illuminated the entire forest and the surrounding countryside. Seeing this extraordinary manifestation and not knowing its cause, the elder called everyone from near and far to come and see. When they arrived, they saw the celestial sons making offerings to the corpse of the old servant woman from his household. He said:

“Honored ones, this old woman was a servant in my house and was exceedingly filthy. While alive, she held evil views. Now that she is dead, why do you make offerings to her?”

That celestial son then explained the cause to everyone.

When he had finished speaking, they were all filled with fear. With single-minded reverence, they performed the funeral rites for the old woman’s remains and then went together to pay their respects to Venerable Katyayana.

Upon arriving, they paid homage and withdrew to sit to one side. The Venerable taught the Dharma, discoursing on generosity, moral discipline, and rebirth in the heavens. He explained that wealth, beauty, fame, delicious food, and comfortable sleep are conditions that lead the mind toward evil destinies: they bring only temporary pleasure, followed by suffering throughout long kalpas. Freedom from sensual desire is a peace and joy that never perish.

After hearing this, the five hundred celestial maidens became free from the defilements of the dust and attained the purity of the Dharma-eye. Bowing their heads in gratitude, they flew back to the celestial palace.

Among the people of the human world who heard the Venerable’s teaching, all brought forth the resolve to relinquish sensual desire, practiced generosity, and sought the path of liberation. They bowed in gratitude and departed.

Chapter Twenty-Three: Golden Deva

Thus have I heard: At one time, the Buddha was dwelling in the kingdom of Shravasti, in the grove of Anathapindika and Prince Jeta, teaching the true Dharma so that the fourfold assembly might cultivate it.

In that city lived a wealthy elder who had a son whose body was golden in color and who was endowed with abundant merit and virtue.

A wondrous event also occurred: when the boy was born, a well spontaneously opened in the middle of the garden. It measured eight cubits in length and width and was eight cubits deep. Its water was sweet and fragrant; whoever drank it felt cool, refreshed, and satisfied. Even without eating, one retained one’s usual strength. Moreover, there was much gold and silver at the bottom of the well. The elder took these treasures and distributed them among the people. Consequently, everyone could obtain whatever they desired, for he bestowed gold and silver upon them for their use.

The boy was named Suvarnajati, which in Chinese means “Golden Deva.” When he grew up, he became accomplished in every art, benevolent, and virtuous in conduct. His parents therefore cherished him and never went against his wishes. Later, his father asked traveling merchants to find a virtuous young woman worthy of becoming his bride.

At that time, in the kingdom of Jambā, an elder had a daughter named Varnaprabhasu, which in Chinese means “Golden Radiance.” She was graceful and lovely in appearance, and her body shone with a golden brilliance. When she was born, auspicious signs also appeared, no different from those accompanying the birth of Golden Deva.

Her father thought:

“My daughter is blessed, virtuous, and beautiful, with few who can equal her. I must find a worthy man for her, handsome and noble in bearing. I cannot marry her to an ordinary person.”

The fame of this young woman’s virtue spread throughout the kingdom of Shravasti. Likewise, praise of Golden Deva reached her family.

Thus, the two elders were exceedingly delighted, for both families were equally eminent, and the virtues of their children were well matched. The two elders agreed to unite them in marriage. Thereafter, the talented young man and beautiful young woman were wed and went to the kingdom of Shravasti, where they shared a life of happiness together.

Golden Deva’s father wished the couple to be deeply imbued with the Buddha’s teachings. One day, he invited the Buddha to his home and offered a meal. When the Buddha and the Sangha had finished eating, the Buddha ascended the Dharma seat and taught the Eight Sufferings: the suffering of birth, the suffering of old age, the suffering of illness, the suffering of death, the suffering of separation from those one loves, the suffering of not obtaining what one seeks, the suffering of association with those one hates, and the suffering of the blazing five skandhas. He also taught the peace and bliss of the eight liberations.

After hearing this, Golden Deva and his wife were like people awakening from a dream or thirsty travelers drinking ambrosial nectar. Their minds opened, and they fully understood that worldly existence is impermanent. At that very moment, the elder and his wife, together with the young couple, shattered the evil views accumulated throughout two billion kalpas and attained the fruit of stream-entry.

After the Blessed One returned to the monastery, Golden Deva and his wife both asked permission to renounce the household life. Because they had understood the path, their parents consented and did not hinder them.

The two went before the Buddha, bowed their heads at his feet, and said:

“Homage to the Blessed One! Through the Tathagata’s exposition of the unsurpassed treasure of the Dharma, we have perceived that worldly existence is impermanent and illusory like a dream, and that we must seek the peaceful and blissful unconditioned path. We therefore respectfully implore you, in your compassion, to deliver us and permit us to renounce the household life and cultivate the path.”

The Buddha said:

“Come, bhikshus.”

As soon as he had spoken these words, the hair of both fell away, and the clothes upon their bodies were transformed into monastic robes.

Golden Deva joined the Sangha of bhikshus, while the Buddha entrusted Golden Radiance to Mahaprajapati for instruction.

Before long, through study and cultivation, they both attained arhatship. Their merits of the Three Knowledges, the Six Superknowledges, and the Eight Liberations were perfectly fulfilled.

Seeing this, I asked the Buddha:

“Homage to the Blessed One! What merits did Golden Deva and his wife cultivate in the past, such that from birth they possessed abundant treasures, their bodies were golden in color, and after cultivating for only a short time they attained the fruit of liberation? I beg you to explain this clearly for us.”

The Buddha said:

“Ananda, you should know that ninety-one kalpas ago, a Buddha named Vipashyin appeared in the world. After he entered nirvana, bhikshus traveled throughout the human world teaching and transforming beings. When they reached a certain village, the people vied with one another to make offerings to them. At that time, a poor husband and wife thought to themselves:”

– While my parents were alive, our family was wealthy, with money and possessions filling the storehouses; yet now I am impoverished and miserable! We lie and sit upon a tattered mat, our clothes do not adequately cover our bodies, and there is not even a measure of rice in the house. When our family was prosperous and possessed abundant wealth, we had no opportunity to encounter the noble members of the Sangha.

He then burst into tears, which fell upon his wife’s arm. She asked:

– Why are you crying?

– Do you not understand? The noble members of the Sangha have come here, and the people are vying with one another to make offerings to them. Our family is poor and has nothing with which to establish wholesome affinities with these venerable ones. We are destitute in this life, and in the future we shall again suffer hardship. That is why I weep!

– Why keep crying? Go into the storehouse and see whether you can find any coin to offer.

He rose and searched through the storehouse for a long time. Fortunately, he found a single gold coin. Overjoyed, he bought a new vessel, filled it with pure water, and placed the gold coin inside it. His wife bought a bright mirror, and together they went to make their offering. Upon arriving at the monastery, they presented these things to the Sangha.

The Sangha accepted the offerings and pronounced blessings. The husband and wife joyfully returned home.

After several years had passed, they both died. Through these causes and conditions, they were reborn in the Heaven of the Thirty-Three.

At this point, the Buddha reiterated:

– Ananda! The poor husband and wife of that time are now none other than Golden Heaven and his wife. Because in a former life they reverently offered a gold coin, a mirror, and water, life after life they received the blessed recompense of beautiful bodies and golden complexions. From that time until now, throughout ninety-one kalpas, they have always enjoyed such excellent rewards as they do today. At that time, because they aroused the aspiration to seek unsurpassed enlightenment, in this life they encountered me, escaped birth and death, and attained the path of nirvana. Ananda! Merit and virtue should indeed be cultivated. That poor couple made only a small offering, yet received such an immense blessed recompense.

When the Buddha had finished speaking, the assembly and I all became eager to make offerings and practice generosity. Rejoicing, we bowed in gratitude and withdrew.

Chapter Twenty-Four: Repeated Faith

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

At that time, there was a wealthy householder who had no son. He and his wife often went to pray at the shrines of various deities. Because of their sincere and reverent supplications, the wife gave birth to a precious son.

One day, the couple carried the boy to the riverbank to enjoy their family’s New Year festivities: eating delicious foods, drinking fine wines, singing, dancing, and watching entertainments.

The father held the boy in his arms while dancing, and when he had finished, he handed him to the mother. Wishing to make the child smile joyfully, she repeatedly tossed him into the air and caught him again as she laughed and walked along the river’s edge. Because she was playing with her precious son, her mind became distracted and she grew careless. Her hands slipped, and she dropped the boy into the river with a splash. She screamed until her voice was hoarse. Many people leapt into the river to search for him, but alas! The river was deep and its current swift, and no trace of him could be found. The householder and his wife fainted and did not regain consciousness for a long while.

At the lower reaches of this river stood a small village. In that village lived another wealthy couple who likewise had no children. They had fervently prayed to Heaven and Earth and visited one temple and shrine after another, yet all to no avail.

That day, the wealthy man ordered one of his servants to cast a net at the lower reaches of the river. The servant caught a large fish and brought it home. When he cut it open, he found that the fish had swallowed a baby boy who was still alive. He lifted the child out, bathed him clean, and brought him to his master. After seeing the child, the master joyfully said:

– Our family has long prayed with utmost sincerity. Today, Heaven has truly bestowed this child upon us.

He then gave the child to his wife, who held him, nursed him, and cared for him attentively.

The householder who had lost his son heard someone report that, at the lower reaches of the river, a man had caught a great fish and cut it open, finding within it a baby boy who was still alive.

The husband and wife went together to see him, and indeed, the child truly was their son.

The father said:

– Sir! This is indeed my son. The other day, his mother was playing with him when she accidentally dropped him into the river. What extraordinary good fortune that you and your wife rescued him! Please allow me to redeem him; however much you ask, we shall pay.

The other man replied:

– Sir, my family has long prayed sincerely for a miraculous response from the deities, and through their response I received this child. I shall raise him and cannot sell him!

– Sir and Madam, our grief over losing our son has torn our hearts apart. Now that we have seen him again, it is as though we ourselves have returned to life. If you would graciously consent, even should you ask for half my estate, I would gladly comply!

– Say no more. How could there be such a strange occurrence? Your son fell into the river and was lost. If a fish swallowed him, he would already be dead; how could he still be alive? This child was conceived by the fish and was not born of a human being.

The two men argued at length but could reach no resolution, so they went together to the king for judgment.

The man who had lost the child reported:

– Your Majesty! The other day, my wife was carrying him while out at play when her hands slipped and he fell into the river. I beseech Your Majesty to judge this matter wisely.

The man who had found the child said:

– Your Majesty! A servant in my household caught a fish in his net. When he brought it home, this child was found inside its belly; that man did not give birth to him.

The king said:

– There is now one child claimed by two families, and I do not know to which family he should rightly be given. Therefore, heed my resolution: I shall have both families raise this child together. Henceforth, he shall be the son of both households. Each household shall arrange a wife for him. Whichever household’s wife bears a child, that child shall belong to that household.

Both men replied:

– Yes, Your Majesty! We shall obey your command.

Thus, the two men returned home and raised the boy together. As the years and months passed, he soon reached adulthood. Each family arranged a wife for him, and since both sets of parents were wealthy, he alone enjoyed the fortunes of both households.

On one occasion, he had business in another land. This too was a matter of profound causes and conditions. After completing his affairs and setting out for home, he encountered the Buddha traveling among the people to teach and transform them. He beheld the Buddha’s immense awe-inspiring virtue, radiant light, and majestic dignity, and saw that many people were following the Buddha to study and practice. He approached, bowed to the Buddha, and then withdrew to sit at one side and listen to the Dharma. Just as a tree withered and parched by the sun becomes verdant in branch and leaf when refreshed by rain, so too was he upon hearing the Buddha teach the Dharma. When the discourse had ended, he bowed in gratitude and withdrew.

Upon returning home, he was filled with joy, for an unshakable resolve to renounce household life had arisen from the depths of his heart. Although both sets of parents possessed abundant gold and silver and enjoyed glory, wealth, and honor, he regarded these things as drifting clouds and bubbles upon water. He said to both sets of parents:

– Respected parents, when I was newly born, I met with the calamity of falling into a river and being swallowed by a fish, yet I escaped death. Looking upon life, I see that nothing is secure. Even one who possesses abundant gold and silver, high authority and eminent rank, a beautiful wife, and many attendants cannot escape impermanence. Only renouncing household life and seeking the path of liberation brings the greatest joy. I therefore respectfully ask you to permit me to renounce household life and cultivate the path!

The householders and their wives recognized the profound truth in his words and gladly allowed him to follow his wish.

After obtaining the consent of both sets of parents, he set out for the Buddha’s dwelling place. Bowing his head in homage, he addressed the Buddha:

– Homage to the Blessed One! A human body is difficult to obtain, and life is but an illusory dream. I sincerely cast off all worldly entanglements and have come here to ask the Blessed One to permit me to enter the path and cultivate the practice. Please compassionately accept and deliver me!

The Buddha said:

– Come, bhikkhu!

As soon as he had spoken these words, the hair on the young man’s head fell away of itself, and the clothes upon his body transformed into monastic robes. The Buddha bestowed upon him the Dharma name “Repeated Faith.”

Through diligent cultivation, before long he attained the fruit of arhatship.

Seeing this, I asked the Buddha:

– Homage to the Blessed One! What practices did Repeated Faith undertake in former lives, and what wholesome causes did he plant, that he did not die when he fell into the mouth of a fish and, moreover, came to enjoy the wealth of two rich households? I humbly beseech you to instruct us so that we may clearly understand the causes.

The Buddha said, “Ananda, you should know that in the exceedingly distant past, a Buddha named Vipasyin appeared in the world. One day, while he was teaching the Dharma to the assembly, a householder came to listen. On that occasion, the Buddha spoke about the merit of giving and the merit of observing the precepts.

The householder rejoiced and gave rise to deep faith. He asked the Buddha to confer upon him the Three Refuges and the precept against killing. After receiving them, he offered the Buddha a single coin.

For this reason, life after life he received boundless blessings, and few in the human realm could equal him. Ananda, that householder of the past is none other than the bhiksu Trung Tin today. From that time onward, Trung Tin enjoyed wealth and honor for ninety-one kalpas, and in this life he inherited the estates of two households.

Because Trung Tin perfectly observed the precept against killing, he did not die when swallowed by the fish. Because he also received the Three Refuges, he has now encountered me, bathed in the transforming influence of my Dharma, attained the fruit of arhatship, and been liberated from birth and death in the three realms.”

At that time, when I and everyone present had heard the Buddha’s words, we all rejoiced, resolved to cultivate the path, bowed our heads in homage, and withdrew.

Chapter Twenty-Five: Tan Dan Ninh

Thus have I heard: At one time, the Buddha was dwelling in the kingdom of Sravasti, in the grove of Anathapindika and Prince Jeta, together with one thousand two hundred and fifty great bhiksus.

At that time, there were five hundred beggars who daily followed the Buddha and the Sangha to beg for food and sought alms from no one else. They had continued doing so for many years without ceasing. Then they said to one another:

“We have long depended for our livelihood upon the shelter of the Buddha and the Sangha. Yet, upon reflection, if we continue like this, it will be of no benefit. Days and months pass, and we remain with nothing whatsoever. When the demon of impermanence comes one day to seize us, upon what power can we rely for deliverance? It would be far better for us to ask the Buddha for permission to renounce the household life and cultivate the path. Seeking liberation would be the most excellent course.”

After reaching this decision, they went before the Buddha, paid homage, and said:

“Revered World-Honored One, because our merit is meager, we were born into lowly circumstances. Through your great kindness, we have been able to live each day beneath the shelter of your compassionate radiance. Today, all five hundred of us sincerely and single-mindedly beseech you to permit us to renounce the household life and cultivate the path. We humbly pray that you will compassionately save us! Yet we fear that, being beggars, if we enter the assembly of practitioners, we may sully the reputation of the Dharma King’s community. May we do so? We beseech you to instruct us.”

The Buddha said, “My Dharma is pure and makes no distinction between rich and poor, noble and lowly. It is like pure water: when used to wash soiled things, whether the objects are precious or common, fine or inferior, male or female, all become clean. My Dharma is like a blazing fire: mountains, rivers, rocks, earth, and all things above the heavens or beneath the seas, whether great or small, will be consumed and vanish if placed in it. My Dharma is also like empty space: men and women, rich and poor, noble and lowly—all may enter it.”

After hearing the Buddha’s words, they all rejoiced. Bowing until their heads touched the ground, they asked with one voice to enter the path and practice.

The Buddha said, “Welcome, bhiksus!”

At once, the hair of all five hundred men fell away, kasaya robes appeared upon their bodies, and they became sramanas. Before long, through their practice, they brought all outflows and karmic defilements to an end and attained arhatship.

When the wealthy and influential families and the people of the kingdom heard that the Buddha had allowed beggars to renounce the household life and enter the path, they were greatly displeased and said:

“Even such lowly beggars have been permitted by the Buddha to renounce the household life and join the Sangha. When we perform meritorious deeds by inviting the Buddha and the Sangha, we certainly will not make offerings to them, nor can we allow them to sit upon the seats and mats in our homes.”

When Prince Jeta learned of this, he carefully prepared a vegetarian meal and sent a man to invite the Buddha, instructing him:

“Go and invite the Buddha and the Sangha, but do not invite those beggars.”

The man went before the Buddha, paid homage, and said:

“Revered World-Honored One, Prince Jeta invites the World-Honored One and the Sangha to the royal palace tomorrow to receive a meal, so that the royal household may partake of the blessings and merit. However, the prince instructed me not to invite the former beggars. I pray that you will compassionately forgive this.”

The Buddha smiled and accepted the invitation.

The following morning, when he was about to depart for the meal, the Buddha told the five hundred former beggars:

“Today, the noble Sangha and I are going to Prince Jeta’s residence to receive a meal. You should go to the northern land of Uttarakuru, obtain eight-branched rice, and bring it to the prince’s residence where I shall be receiving the meal. Then take your seats in proper order.”

“Yes, revered World-Honored One. We shall follow your instruction.”

After the Buddha had departed, the arhats used their supernormal powers to fly away and obtain the rice. They returned through the sky like a flock of wild geese and slowly descended into the royal palace. Their deportment was majestic and composed, and they entered and took their seats in proper order.

Seeing that these venerable ones possessed supernormal powers, majestic features, and abundant merit and virtue, the prince praised them inwardly and thought, “My household is greatly blessed today! How joyful this is!”

He approached the Buddha, knelt upright with palms joined, and said:

“Revered World-Honored One, from where have these greatly virtuous noble sages come? I humbly beseech you to instruct me.”

The Buddha said, “Jeta, surely you do not recognize them! These bhiksus were formerly beggars. They only recently began training under me and have already attained the noble fruit. Yesterday, the prince did not invite them, so today they went to the land of Uttarakuru to obtain eight-branched rice and have brought it back to eat here.”

“The World-Honored One’s merit and virtue are immeasurable, boundless, and beyond description. Even beggars, who occupy the lowest station, receive this exalted grace. In the present life, they dwell in peace and happiness, and in future lives, they will abide serenely in the unconditioned path. Your great compassion is utterly boundless and does not forsake a single sentient being.”

He then said, “Revered World-Honored One, what wholesome causes did these bhiksus plant in past lives? What merit did they cultivate that they have now encountered the World-Honored One? And for what offense were they born into poverty and compelled to beg? I reverently beseech you to instruct us.”

The Buddha said, “Jeta, you should know that, an incalculable number of kalpas ago, here in this same Jambudvipa, there was a great kingdom called Lipa Varanasi. In that kingdom was an immense mountain named Suvatta, which in Chinese means ‘Mountain of Immortals.’ Since ancient times, various Buddhas had practiced upon this mountain. In ages when no Buddha was present, pratyekabuddhas or immortal sages dwelt there. Thus, it was never without noble sages.

“At that time, two thousand pratyekabuddhas dwelt upon this mountain. Then a fiery star appeared, and the calamity continued for ten years. The fields dried up, nothing could be cultivated, and the people suffered from hunger and thirst. At that time, there was a householder named Tan Dan Ninh, whose family was wealthy and possessed abundant grain and rice. He regularly provided for practitioners of the path. One day, one thousand pratyekabuddhas came and said to him:

“‘Householder, we dwell upon this mountain. Because of the drought, the people are starving and destitute, and we cannot obtain food on our alms rounds. Could you provide for us so that we may remain here and continue our practice? If not, we shall go elsewhere.’

“He replied, ‘Revered ones, please be seated and rest while we consider our reply.’

“He summoned the keeper of his granary and asked:

“‘Keeper of the granary, do we still have much rice? Can we make offerings sufficient to sustain one thousand practitioners here?’

“‘Yes, Householder. We still have a great quantity of grain and rice and can provide for them.’

“He went out and replied:

“‘Revered ones, we sincerely wish to make offerings to you. Please be pleased to remain here at my residence for your convenience.’

“The following day, another thousand practitioners came and said to him:

“‘Householder, we are one thousand practitioners dwelling upon this mountain. It would be most precious if you could provide for us; otherwise, we shall have to go elsewhere.’

“‘Yes, revered ones. Please be seated and rest.’

“The householder summoned the keeper of his granary and asked:

“‘See whether we can provide for another thousand practitioners.’

“‘Yes, Householder. There is enough.’”

He went out and replied to them:

– Yes! Venerable Ones, we sincerely wish to make offerings to you!

He made offerings to the two thousand pratyekabuddhas and hired five hundred people to cook rice, carry water, wash clothes, and attend fully to their needs each day, as well as one person to invite them to the meal at the proper time.

The five hundred workers, wearied by their service, became angry and said among themselves:

– We endure hardship from early morning until night, without a moment of leisure, all because of these beggars.

The man who went to deliver the invitation kept a dog, which accompanied him whenever he went. One day, absorbed in play, he forgot to go and invite them. The dog possessed spiritual awareness and knew that its master had forgotten the invitation, so it went by itself to the dwelling of the pratyekabuddhas and barked loudly several times. They understood that it had come to invite them and bestowed a blessing upon it, wishing that it might be freed from the body of an animal and soon encounter the Three Jewels.

That day, after finishing their midday meal, they said to the elder:

– Elder, it is about to rain. You should sow your rice now, and it will thrive.

– Yes! We shall respectfully follow the Venerable Ones’ instruction.

He ordered his farmhands to yoke the oxen and plow the fields. Sure enough, rain fell, and every kind of grain that was planted flourished. Yet, strangely, those rice plants bore gourds. The elder found this extraordinary and went to ask the pratyekabuddhas about it. They said:

– Elder, do not worry! Continue watering, fertilizing, earthing up, and cultivating them. In time, they will become rice grain.

When the gourds had ripened, people brought them home and split them open. Sure enough, they found them filled to the brim with rice.

The elder rejoiced, and the people regarded it as a wondrous omen! From that harvest the elder obtained an immense quantity of grain, filling all his granaries and storehouses. The surplus was distributed among the people. From then on, everyone was well fed and happy; the rains and winds came in due season, and the rice harvests were abundant.

Then the five hundred workers said among themselves:

This year’s abundant rice harvest, and our well-being and happiness, are due to these Great Beings. Previously we spoke ill of them. We must apologize before the Venerable Ones, lest we later undergo painful karmic retribution.

Everyone feared karmic retribution, so together they went before the pratyekabuddhas, prostrated themselves, and earnestly repented.

– Seeing that they had given rise to wholesome minds, the pratyekabuddhas were pleased and magnanimously extended aid to them.

When they saw that the pratyekabuddhas were pleased, they all made this vow in unison:

– May we be freed from the three evil destinies, and in future lives encounter the noble sages and attain the fruit of liberation!

At this point, the Buddha again said:

Prince, you should know: the five hundred people who spoke ill of the pratyekabuddhas at that time are now these five hundred beggars. Because of one malicious remark, for five hundred lifetimes they had to live as beggars. Yet because they repented and made a vow, Elder Sandaning was none other than I in a former life; the keeper of the storehouse was Sudatta; the man who went each day to deliver the invitation is now King Udayana; and because the dog barked several times, in lifetime after lifetime it possessed a beautiful voice and is now Elder Beautiful Voice.

Prince Jeta and everyone in the royal palace, together with the people, having heard the Buddha speak, were all deeply moved by his utterly impartial compassion and loving concern for the world. Many therefore aroused the aspiration toward the noble mind and dispelled their arrogance and conceit.

At that time, some attained the first fruit, while others attained up to the fourth fruit. They all paid homage and withdrew.