賢愚經

Chapter Twenty-Six: Giving One’s Head

Thus have I heard: At one time, the Buddha was dwelling in the kingdom of Vaishali, in the A-la Grove.

At that time, the Blessed One asked me, Ananda:

– Those who have attained the four bases of spiritual power may sustain their lives for a kalpa. I have attained the four bases of spiritual power and can still cultivate them further. Do you therefore know how long the Tathagata may live?

He asked this three times.

At that time, had I perhaps been bewitched by Mara? I remained silent and gave no reply. The Buddha then said:

– Ananda! Go to a secluded place and contemplate this matter.

Obeying him, I rose and went into the forest.

As soon as I had departed, Mara Papiyan came before the Buddha and said:

– Homage to the Blessed One! You have remained in the world teaching and transforming beings for a long time, delivering from birth and death as many people as there are grains of sand in the Ganges. Now that you are old and frail, you should enter nirvana!

The Buddha placed a small amount of earth upon his fingernail and asked Papiyan:

– Is there more earth upon my fingernail, or upon the whole earth?

– Venerable One, there is more earth upon the whole earth.

The Buddha said:

– The beings I have delivered are as few as the earth upon my fingernail, while those who have not yet been delivered are as numerous as the earth upon the whole earth. Three months from now, I shall enter nirvana.

Having heard the Buddha’s words, Papiyan rejoiced, bowed in gratitude, and withdrew.

As I sat in the forest, I suddenly fell asleep and dreamed of an enormous tree that covered all of empty space. Its branches and leaves were luxuriant, and its flowers and fruits flourished beautifully. The virtues of this tree were wondrous beyond all description.

Suddenly, a violent wind arose and shattered its branches and leaves, scattering them everywhere! Overcome with fear, I awoke with a start, my heart still pounding violently. I thought to myself: “In my dream, this tree was one upon which the entire world relied, yet suddenly a great wind shattered it in this way.

Our Blessed One brings deliverance to humans and devas, ordinary beings and sages; all living creatures receive benefit from him. He is like this tree, which shelters the entire world. This dream may signify that the Blessed One is about to enter nirvana.” I rose, entered the monastery, bowed my head in homage, and addressed the Buddha:

– Homage to the Blessed One! Just now I dreamed of an enormous tree that sheltered all beings. Suddenly, a great wind arose and broke it into pieces. I fear this means that the Blessed One is about to enter nirvana. Venerable One, is this so? I beseech you to instruct me.

The Buddha said:

– It is indeed so! Three months from now, I shall enter nirvana. Just as I told you a short while ago, those who have attained the four bases of spiritual power may sustain their lives for a kalpa. I have attained the four bases of spiritual power and can still cultivate them further. Do you therefore know how long the Tathagata may live? I asked you this three times, yet you did not reply. After you departed, Mara Papiyan came and entreated me to enter nirvana, and I gave him my promise.

Hearing this was like a thunderbolt striking beside my ear. I was overcome with fear and grief! Now that the Blessed One was to enter nirvana, upon whom could sentient beings rely?

Thereafter, all the disciples were filled with sorrow and grief, gathering around the Blessed One to inquire after him.

The Buddha taught:

– Everything in the world is continually transformed by the law of impermanence. What exists today may perish tomorrow; nothing is fixed or certain. From human beings and animals to mountains, rivers, and the vast universe, not a single thing can endure forever. For sentient beings throughout the Dharma realm, I have completed everything that ought to be done and spoken everything that ought to be said. You should diligently cultivate the path. What benefit is there in grieving?

Venerable Shariputra lamented:

– Alas! The bright eye of the world is about to be extinguished. When the Tathagata enters nirvana, sentient beings will have no one upon whom to rely!

Having spoken, he knelt and addressed the Buddha:

– Homage to the Blessed One! I cannot bear to witness you enter nirvana. I beg to enter nirvana before you. May you compassionately allow me to fulfill this aspiration.

He made this request three times.

– The Buddha said: When your time has come, you should know that the worthy ones and sages must also enter quiescence.

After hearing the Buddha’s words, Shariputra remained kneeling upright and moved forward upon his knees. He circumambulated the Buddha one hundred times, then lifted the Buddha’s feet and placed them upon his head three times, saying:

– Homage to the Blessed One! Today is the final time that I shall bid farewell to you!

Having spoken, he bowed his head, joined his palms reverently, and departed. He returned to the kingdom of Rajagriha, his native land. The novice Quân Đề conveyed the news to the king, officials, and close acquaintances so that they might come to visit him.

When King Ajatashatru learned that Shariputra was about to enter nirvana, he said to himself:

– Venerable Shariputra is a great general of the Buddha-Dharma. Alas! Why must he enter nirvana so soon? Who will remain to subdue the wicked and heretical?

When the king, officials, and people had all assembled, they said:

– Homage to the Venerable One! Upon hearing that you are about to enter nirvana, we feel like children who have lost their father, like chicks who have lost their mother, with nowhere to take refuge and no one upon whom to depend.

The Venerable One replied:

– Children of the Buddha, do not grieve! All things in this world are subject to the two words “impermanence.” Whatever is born must inevitably die. The three realms are all suffering; who among them can find true peace and happiness? Because you planted wholesome causes in former lives, you have been born at a time when a Buddha is present in the world. The sutras and Dharma are difficult to hear, and a human body is difficult to obtain. You must diligently cultivate meritorious deeds. Above all, seek liberation from birth and death in samsara.

In this manner, he taught with great skill according to the minds of sentient beings, just as a physician prescribes medicine according to each illness, enabling them all to receive benefit.

When he had finished teaching, some attained the first fruit, even through the fourth fruit, while others aroused the aspiration to seek unsurpassed enlightenment. With their minds peaceful and harmonious, they bowed in gratitude and withdrew.

When he had finished teaching, some attained the first fruit, even through the fourth fruit, while others aroused the aspiration to seek unsurpassed enlightenment. With their minds peaceful and harmonious, they bowed in gratitude and withdrew.

It was now past midnight. He solemnly collected his mind and established mindfulness before him. He entered the first dhyana; from the first dhyana he entered the second dhyana; from the second dhyana he entered the third dhyana; from the third dhyana he entered the fourth dhyana; from the fourth dhyana he entered the sphere of infinite space; from the sphere of infinite space he entered the sphere of infinite consciousness; from the sphere of infinite consciousness he entered the sphere of nothingness; from the sphere of nothingness he entered the sphere of neither perception nor non-perception. Then, from the sphere of neither perception nor non-perception, he entered the attainment of cessation, and from the attainment of cessation he entered nirvana.

When Shakra, Lord of the Devas, learned of this, he brought one hundred thousand members of his retinue bearing incense and flowers down to make offerings. He then lamented:

– The Venerable One’s wisdom was vast and profound, like the lofty heavens and the great ocean. His eloquence responded aptly to every circumstance and was swift as a flash of lightning. His voice flowed like water. His morality, concentration, and wisdom were perfect. He was a great general of the Buddha-Dharma, turning the Dharma wheel on behalf of the Tathagata. Alas! Now that he has entered nirvana, the bright eye of humans and devas has been lost.

From cities to villages, people gathered in numbers as vast as ants and blades of grass, bringing incense and flowers as offerings. Everyone shed tears.

Shakra, Lord of the Devas, and Vishvakarman brought down a celestial carriage to receive the Venerable One. The procession advanced, accompanied before and behind by hosts of devas, nagas, ghosts, spirits, kings, officials, and common people, until they reached a level, elevated, and pure place. Shakra ordered the yakshas to go to the seashore and bring back sandalwood and ox-head sandalwood. They piled the wood into a great heap, poured ghee upon it, and set it alight to cremate the Venerable One’s body.

When the cremation was finished, everyone bowed in homage and returned home. After the fire had gone out, the novice Quân Đề gathered his teacher’s relics and took his kasaya robe back to the Buddha. He addressed the Buddha:

– Homage to the Blessed One! My teacher, Shariputra, has entered nirvana. Here are his relics, robe, and bowl. May the Blessed One bear witness.

When I saw Quân Đề make this report, I was deeply moved. I knelt and addressed the Buddha:

– Homage to the Blessed One! Śāriputra was a great general of the Buddha-Dharma, yet he entered nirvana far too soon. After his passing, upon whom shall we rely?

The Buddha said: Although Śāriputra entered nirvana, his Dharma body, morality, concentration, wisdom, liberation, and knowledge and vision of liberation did not enter nirvana. Because he could not bear to see me enter nirvana, he merely entered it before me. This was not so only in this life; in a past life as well, he could not bear to watch me die, and he died before me.

– Homage to the Blessed One! How was it that in a past life the Venerable Śāriputra died before you? We respectfully beseech you to explain it clearly for us and for sentient beings of future generations.

– Ānanda, you should know! A very long time ago, in this very Jambudvīpa, there was a king named Caṇḍaprabhāsa (translated into Chinese as Moonlight), who ruled eighty-four thousand lesser kingdoms, sixty thousand mountains and rivers, and eight hundred million settlements. He had twenty thousand consorts and palace women. His chief consort was named Sumadattā (translated into Chinese as Lady Flower). He had ten thousand ministers and officials, of whom the highest-ranking was named Mahācandra (translated into Chinese as Great Moon), and five hundred princes, the foremost of whom was named Śīlabhadra (translated into Chinese as Worthy Longevity).

The city extended four hundred yojanas in each direction and was made entirely of gold, silver, lapis lazuli, and crystal. On its four sides were four hundred and twenty gates, and its streets and avenues were magnificently adorned. Within that kingdom stood four rows of trees made of gold, silver, lapis lazuli, and crystal, with golden branches and silver leaves, or crystal branches and lapis lazuli leaves. The lakes and ponds were made of those four kinds of precious substances, and the sand covering their beds was likewise composed of those four treasures. The king’s palace was forty miles in circumference and was made entirely of gold, silver, lapis lazuli, and crystal. At that time, the kingdom was wealthy, its people were strong, and all lived in peace, joy, and prosperity.

One day, while seated in the jeweled hall, the king suddenly thought: “When people in this world are honored or wealthy, revered by all under heaven, and obtain whatever they desire, this is due to the karmic fruits of having accumulated virtue and cultivated goodness in former lives. It is just like farmers who labor in spring to plow the fields, sow seedlings, and transplant rice; when summer and autumn arrive, they harvest grain and bring it home for food. If they did not labor to cultivate the fields in spring, naturally they would reap no harvest in summer or autumn.

“It is the same with me. Because I cultivated merit and goodness in a former life, I enjoy favorable fruits in this life. If I do not continue cultivating now, what will I have to enjoy in the life to come?”

Having reflected thus, he ordered his officials to take wealth from the treasury and distribute it in generosity. He also issued a decree commanding the eighty-four thousand kings to open their treasuries and give to the people.

The kings obeyed his command and proclaimed it throughout their domains.

On the day of distribution, the people flocked to the capital as densely as ants and grass. The strong carried the weak upon their backs, and the sighted led the blind. Everyone received from the king abundant money, rice, and clothing. From that time onward, all the people lived in peace, joy, and prosperity. The renown of his virtue blazed forth, and praise of him spread throughout the four directions.

At that time, in a neighboring lesser kingdom, there was a king named Bhīmasena. When he saw the people praising and admiring King Moonlight, jealousy arose in his heart. By day he forgot to eat, and by night he forgot to sleep. He secretly thought:

– If I cannot devise a stratagem to destroy Moonlight, perhaps my own fame will never become illustrious!

After thinking this, he summoned all the brahmins in his kingdom and made sumptuous offerings to them for three months. When the three months had passed, he said to them:

– Venerable teachers! I have a matter that causes me such distress that by day I forget to eat and by night I lose sleep. Do you have any means of resolving it for me?

The brahmins asked:

– Your Majesty! Please tell us clearly what the matter is. If we can help, we shall exert ourselves to the utmost.

– Venerable ones! King Moonlight is now loved and revered in every direction, and his merit and virtue are immense! Naturally, this will become a grave concern for me in the future. Do you possess any supernatural means by which you can destroy him for me?

– Your Majesty! King Moonlight is a man of great virtue. He loves his people as his own children, and the people regard him as their father and mother. How could we bring ourselves to plot his murder? We would rather die than harm a worthy man.

Having said this, they all requested permission to withdraw.

King Bhīmasena was greatly angered and immediately issued a proclamation throughout the kingdom:

– Whoever can obtain King Moonlight’s head shall receive my daughter in marriage, and I shall divide my kingdom and give him half to govern!

At that time, a man of the brahmin caste named Raudrākṣa, who lived on Mount Flank, came forward and volunteered to obtain King Moonlight’s head. The king joyfully said:

– If you can accomplish this task, I shall keep my promise. Tell me on what day you intend to depart.

Raudrākṣa said:

– Your Majesty, I ask for seven days’ leave.

Having said this, he took his leave and returned home, where he entered seclusion for seven days and recited mantras for his own protection.

After seven days, he came to the royal palace. The king provided him with provisions and money for the journey. As he set out, he resolutely declared:

– Your Majesty, do not be concerned! I swear that if I fail to obtain King Moonlight’s head, I shall never return. I guarantee that I will obtain it without fail!

At that time, ominous signs appeared in King Moonlight’s kingdom:

1. - The earth quaked.

2. - Lightning flashed, stars fell, and thunder resounded.

3. - During the day, mist and smoke gathered in dense darkness.

4. - A comet appeared.

5. - Hail fell, and lightning bolts struck everywhere.

6. - Birds cried most piteously in the sky and plucked out their own feathers, which fell until they covered the ground.

7. - Tigers, leopards, jackals, and wolves threw themselves into pits or wailed in anguish.

8. - All eighty-four thousand kings of the lesser kingdoms dreamed that the king’s golden banner pole had broken and that his golden drum had been pierced.

9. - The minister Great Moon dreamed that a demon came and seized the king’s golden crown and carried it away.

Seeing these ominous portents appear, all the civil and military officials became anxious.

At that time, the deity guarding the city knew that Raudrākṣa had come to request the king’s head. He used his supernatural power to bewilder him so that he could not find the way inside and merely wandered in circles outside the city.

A deity of the Pure Abodes saw this and warned the king, saying:

– Your Majesty practices generosity. Someone has now come to make a request, but he remains outside the city and cannot enter.

The king awoke in astonishment and summoned Great Moon:

– Go outside the city gate and forbid anyone from preventing any petitioner from entering.

Great Moon went to the city gate and looked all around in bewilderment, but saw no one obstructing anyone. The deity guarding the city then appeared and said:

– Great Minister! A man of the brahmin caste has come from another kingdom to request the king’s head. For that reason, I have not allowed him to enter.

– If that is indeed so, it is a great calamity. Nevertheless, the king has issued his command, and we must not disobey his will.

Following Great Moon’s words, the deity released Raudrākṣa.

Great Moon secretly thought:

– If this man asks for the king’s head, I shall have craftsmen make five hundred heads from the seven precious substances in advance.

Raudrākṣa, as though awakening from a dream, entered the royal palace and cried aloud:

– From a distant land I heard that the king practices generosity and gives whatever anyone requests. I have come here to ask for something exceedingly difficult.

Seeing that the man appeared insolent and spoke coarsely, the king understood that he had come to test him and secretly rejoiced. He personally rose to welcome him, asked where he had come from and whether the journey had wearied him, and then said:

– Whatever you require, please state it freely. No matter how difficult it may be, if it lies within my power, I shall give it to you!

Raudrākṣa said: “You give money, wealth, food, and all manner of possessions. Although such giving brings merit, that merit is not as great as the merit gained by giving something from one’s own body. Therefore, I ask only for the king’s head. Please tell me whether you can grant it.”

The king said:

“Yes! Please allow me to give it to you in all sincerity.”

“Will Your Majesty give it to me now, or on some other day?”

“Yes! Venerable Sir, please grant me seven more days.”

Just then, Mahācandra brought five hundred heads made of the seven precious substances. Beating his breast, he said to Raudrākṣa:

“The king’s head is made of bones, flesh, and blood. It is foul-smelling, impure, and filthy. What would you do with it? Take these heads made of the seven precious substances home, and you may live happily for the rest of your life.”

“Sir, I have no lack of heads made of the seven precious substances. It is only the king’s head that I lack, and that is why I have come here.”

Seeing that Raudrākṣa was exceedingly obstinate and would heed no argument, Mahācandra softened his voice and pleaded with him most gently. Yet Raudrākṣa remained resolute and would not listen.

Overwhelmed with anguish, Mahācandra’s heart burst into seven pieces, and he died there before the king.

At that time, the king and all the civil and military officials grieved deeply for him. Everyone shed tears, and they arranged his funeral rites.

After Mahācandra’s burial had been completed, the king ordered his officials to ride elephants throughout a distance of eight thousand li and proclaim across the kingdom:

“Let all the people know that King Candraprabha practices generosity. Formerly, he distributed food and necessities among the people. Now a man named Raudrākṣa has come from another country to ask for his head, and His Majesty has resolved to give it in order to fulfill his great vow. Let all the people be informed.”

Upon hearing this news, everyone was grieved. When the eighty-four thousand kings of the lesser kingdoms had all assembled, they addressed the king:

“Your Majesty! Through your virtue, all Jambudvīpa enjoys timely winds and rains, peace and prosperity. Plants and trees flourish, the harvests are abundant, food is plentiful, the grain is fragrant and good, and all the people dwell in happiness. Why would Your Majesty, for the sake of one man, forsake all the people throughout the ten directions?”

Ten thousand great ministers spoke with one voice:

“We beseech Your Majesty to abandon the giving of your head. Never have we witnessed such an extraordinary thing! Why should Your Majesty heed a wretched madman and cause all of us such sorrow?”

Twenty thousand consorts and five hundred crown princes cast themselves upon the ground, weeping and imploring the king to abandon the giving of his head. Yet the king, his countenance still gentle and composed, consoled them, saying:

“My princes, lords, and ministers, calm yourselves and listen to what I shall say. Because beings have been bound by affectionate attachment since beginningless time, they have long endured the yoke of birth and death. Rarely has anyone been able to relinquish such attachment, especially attachment to one’s own body.

Consider that throughout boundless kalpas until now, I have lived and died through more lives than can be described. When dwelling in the hells, I relinquished bodies countless times in a single day: dying in rivers of excrement, lying upon iron beds, embracing bronze pillars, being immersed in boiling filth, at times sitting upon fiery carts, and at times lying in pits of burning coals. There are many other hells beyond enumeration, where the suffering is immeasurable and indescribable.

The bodies I cast away in those states were infinite in number, yet they brought no merit whatsoever.

“When I was born among animals, I was slaughtered by human beings, my flesh mangled and my bones shattered. All those bodies were devoid of merit and belonged to states of degradation.

“When I was born among hungry ghosts, fire issued from within my body, or wheels of flaming blades flew toward me, severing my body and cutting off my head. I died and was reborn countless times. None of those bodies produced any merit, and thus I suffered torment in the lower realms.

“When I dwelt in the human world, beings slaughtered one another because of greed and anger, and were likewise bound by wealth and sensual beauty. Many of those bodies perished, without accomplishing even the slightest thing for the sake of intrinsic awakening.

“This present body of mine is entirely impure, and one day it too will perish and vanish. I shall relinquish this foul and wretched head in exchange for the Dharma body of permanence, bliss, true self, and purity, thereby attaining peace and joy for immeasurable kalpas! Moreover, I shall be able to benefit all beings in future ages.

One must look far ahead and behold the greater purpose, rather than remain confined by this lowly, insignificant body. Since this act will bring such immense benefit, why do you try to dissuade me? I give this head in quest of Buddhahood.

After attaining Buddhahood, I shall liberate all of you from the sufferings of birth, aging, sickness, and death, so that you may forever enjoy the peace of liberation. Why do you obstruct my unsurpassed aspiration for awakening?”

When everyone had heard the king’s discourse, they all fell silent and did not dare offer any reply.

Seeing that the assembly had become calm, the king turned to Raudrākṣa and said:

“Now you may freely take my head.”

Raudrākṣa replied:

“Your Majesty, I am here alone, weak and without support, while you are surrounded by many officials and subjects. If Your Majesty truly intends to give it, I ask that we go to the rear garden, to a secluded place where only Your Majesty and I shall be present. Only then shall I dare cut off your head.”

The king proclaimed to the assembly:

“All of you who love and revere me, I ask you not to harm Raudrākṣa.”

Having spoken, he went with Raudrākṣa into the rear garden.

Raudrākṣa said:

“Your Majesty is strong and vigorous. The cutting off of your head will be painful; what if you regret it at that moment? Therefore, Your Majesty should bind your neck with a cord and suspend it from a tree branch, so that I may cut it off more easily.”

The king sat beneath a great tree, tied his hair to its trunk, and said:

“After you have cut off my head, place it upon my palms, and I shall respectfully present it to you.”

Joining his palms reverently, he made this vow:

“I pay homage to the Heroic Lions of the ten directions and the three times. Through this merit, I do not seek to become a Brahmā King, Māra King, Śakra, or Wheel-Turning Sage King in order to enjoy the pleasures of the three realms. I seek only to attain Buddhahood, liberate sentient beings, and guide all creatures to the blissful realm of nirvana.”

Just as Raudrākṣa raised his blade to strike, the tree spirit dwelling in the tree pointed a finger at his head, causing Raudrākṣa’s arms and legs to go limp. He dropped the blade to the ground and collapsed unconscious.

The king raised his face and addressed the tree spirit:

“Tree spirit, you should know that from past lives until now, beneath this very tree I have given away nine hundred and ninety-nine heads. By giving one more today, the number will reach one thousand. My vow of generosity is now about to be fulfilled. Do not cause further trouble or obstruct my resolve to practice generosity!”

After hearing the king’s words, the tree spirit released Raudrākṣa, who recovered as before.

Freed from the tree spirit’s influence, Raudrākṣa stood up, brandished his blade, and struck the king’s neck with a powerful horizontal blow. The head fell into the king’s hands, and the king reverently raised it and presented it to Raudrākṣa.

At that very moment, heaven and earth trembled, and the palaces in the celestial realms shook and tilted. Not knowing what this portent meant, the devas looked down upon the human world and saw a bodhisattva giving his head for the sake of sentient beings. They all flew down to witness it. Deeply moved, they shed tears like rain and praised him, saying:

“Bodhisattva, you have performed a transcendent deed surpassing the ordinary world. Never before has anyone dared to practice generosity as you have. Boundless sentient beings must all marvel at this practice of freedom from the mark of self.”

When King Bhīmasena learned that Raudrākṣa had obtained the head and was returning to his kingdom, he was so overwhelmed with joy that his heart burst and he died.

Carrying the head, Raudrākṣa departed. When the kings, officials, people, consorts, and crown princes saw him, they all collapsed upon the ground, wailing and weeping. Some were so overcome with grief that they vomited blood and died. Others stood rigid, utterly insensible. Some of the women tore out their hair in clumps; some ripped their garments; others clawed their faces until they were covered with wounds and blood streamed everywhere, while they rolled upon the ground!

Lao Do Sai carried the head away, but after several days it began to stink unbearably. He threw it down, trampled upon it, and continued on his way. When the people saw this, they angrily reviled him:

“You are a wicked and cruel man! What use is there in begging from others?”

Wherever he went, people cursed and abused him. They also forbade anyone to give him food, so he had to endure hunger. Halfway along his journey, he met an acquaintance and asked about King Ty Ma Tu Na. The man replied:

“The king was so overjoyed that his heart burst, and he died.”

Lao Do Sai was overwhelmed with grief; his heart burst, and he died at once. Both of them fell into the Avici Hell, while those who died out of love for the king were reborn in the heavens.

Having spoken thus, the Buddha recalled:

“Ananda! You should know that King Moonlight at that time was none other than I in a former life. King Ty Ma Tu Na is now Mara Papiman. Lao Do Sai is now Devadatta. The tree deity is now Maudgalyayana, and the minister Great Moon is now Sariputra. At that time, he could not bear to see me die and so died before me. Even to this day, he could not bear to see me enter nirvana and therefore entered it before me.”

When I and the entire great assembly had heard the Blessed One speak, we were both moved by love for the Buddha and deeply touched by Sariputra’s devoted heart and unwavering fidelity to the Buddha. With one voice, we praised his many merits. Everyone aroused a mind of filial reverence. Some attained the first fruit through the fourth fruit, while others aroused the aspiration for unsurpassed awakening. They bowed in homage and withdrew.

Chapter Twenty-Seven: The Chapter on Giving Away One’s Eyes

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

At that time, the Blessed One was expounding the True Dharma to the great assembly. Those who came to listen were also numerous, traveling busily in one group after another.

There was then a blind brahmin sitting beside the road. Hearing the lively stream of people passing by, he asked:

“Where are all of you going in such numbers today?”

They replied:

“Do you not know?”

“No, sir! I do not know!”

“It is exceedingly rare for a Buddha to appear in the world. He is now teaching the Dharma in our kingdom, and we are going to hear him preach!”

Although this man was blind, he possessed the special ability to understand eight kinds of voices. Merely by hearing a person speak, he could distinguish whether that person was noble and honored or poor and lowly. The eight kinds of voices were:

1. - The voice of a bird

2. - The voice of the three-footed bird

3. - The broken voice

4. - The voice of a wild goose

5. - The voice of a drum

6. - The voice of thunder

7. - The voice of a golden bell

8. - The voice of Brahma

The voice of a bird: A person whose speech resembles the cry of a bird is ungrateful for the kindness of the parents who gave birth to and nurtured them, is unfilial, and has no sense of integrity or shame.

The voice of the three-footed bird: Such a person is by nature fierce, cruel, and tyrannical, often harming people and injuring living beings, with little compassion or harmonious goodwill.

The broken voice: This means a man whose voice sounds like a woman’s, or a woman whose voice sounds like a man’s. Such a person has little merit, is poor, and is miserly.

The voice of a wild goose: One whose speech resembles the shrill cry of a wild goose has the habit of taking another’s possessions as their own and stealing another’s words and presenting them as their own. Yet such a person enjoys having many close friends and often welcomes strangers from the four directions.

The voice of a drum: Speech that resounds like a drum belongs to one who debates with great agility and can explain profound and subtle principles. Such a person may become a teacher of the nation.

The voice of thunder: Speech that rumbles like thunder belongs to one whose wisdom is profound and vast, who can discern the nature of dharmas and teach and transform all under heaven.

The voice of a golden bell: Speech that sounds like a bell belongs to one who will be wealthy and possess much money, gold, and silver.

The voice of Brahma: Speech resembling that of the Brahma Heaven belongs to one whose merit and virtue are lofty and abundant. If such a person remains a householder, he will become a Wheel-Turning Sage King; if he renounces the household life, he will become a Buddha.

The blind man said:

“Please be so kind as to lead me there with you. I can distinguish the eight kinds of voices. If he truly is a Buddha, I will know merely by hearing him speak, for a Buddha’s voice is the voice of Brahma.”

“Certainly! If you wish to go, I will gladly lead you.”

When they arrived, the blind man listened attentively to the Buddha teaching the Dharma. Indeed, the Buddha’s voice was like the voice of Brahma. The man was overjoyed! Suddenly, both his blind eyes were healed and became as clear as those of anyone else. He beheld the Buddha’s radiant golden form, endowed with the thirty-two excellent marks and eighty minor characteristics. With single-minded reverence, he bowed at the Buddha’s feet. As the Buddha taught the Dharma, he listened and received it with utmost sincerity. Thus, he shattered the false views accumulated over two billion kalpas, attained the fruit of stream-entry, and acquired the eye of wisdom. Bowing his head, he addressed the Buddha:

“Most revered Blessed One! I do not know what wholesome affinity has brought me here, where, through the power of your compassion, both my eyes have regained their sight. Life is impermanent and offers no security. I humbly beseech the Blessed One to permit me to enter the path and cultivate the practice.”

The Buddha said:

“Come, bhiksu!”

As soon as these words were spoken, all the man’s hair fell away, and the clothes upon his body transformed into kasaya robes. He was fully endowed with the appearance of a sramana.

He followed the Buddha and trained for only a short while before attaining the fruit of arhatship, thereby severing the cycle of birth and death. Seeing this, the entire assembly marveled. I rose from my seat, approached the Buddha, knelt upright with palms joined, and addressed him:

“Most revered Blessed One! You have appeared in the world to benefit the countless kinds of sentient beings, enabling the blind to regain their sight. Such kindness is immeasurably great. In but a moment, this brahmin obtained the sight of his physical eyes and, beyond that, acquired the eye of wisdom. I do not know what affinity he formed with you in a former life. I humbly beseech you to explain it clearly to us.”

The Buddha said:

“Ananda, you should know that it is not only now that I have enabled this man to regain his sight. In a past life, I once gouged out my own eyes and gave them to him.”

“Most revered Blessed One! How did you give away your eyes in a past life? Please explain this to us.”

“Ananda! In the distant past, an incalculable number of asamkhyeya kalpas ago, here in this very Jambudvipa, there was a city named Puskaravati. Its king was named Sudhira, which in Chinese means ‘Joyful Eyes.’ His bright eyes could see as far as forty leagues and could see straight through walls and partitions. For this reason, he was called Joyful Eyes.

“King Joyful Eyes ruled over eighty-four thousand minor kingdoms, sixty thousand mountains and rivers, eight hundred million settlements, twenty thousand queens and palace women, ten thousand great ministers, and five hundred princes. The eldest prince was named Silabhadra, which in Chinese means ‘Virtuous in Precepts.’ The king was compassionate and virtuous, treating the people as a loving father treats his children. He diligently taught them to cultivate goodness. Consequently, the kingdom was peaceful, no warfare or rebellion arose, the rains were timely and the winds favorable, the harvests were abundant, and the people lived in peace, joy, and contentment.

“One day, while seated in the jeweled palace, the king reflected:

“‘I have become the sovereign of the people, and my blessings extend throughout the four seas. When I speak, all under heaven submit and obey, just as grass bends when the wind sweeps over it. This is due to the merit I accumulated throughout many former lives. If I do not create wholesome causes in this life, upon what may I rely in the life to come? I will certainly suffer. It is like a farmer who labors to plant rice in spring and then reaps, gathers, and stores the harvest in summer. If he is indolent in spring and does no work, he will certainly have no rice to harvest in summer, and hunger and deprivation will befall him.’

“Having made this resolve, he commanded all his civil and military officials to open the royal storehouses, take out gold, silver, money, valuables, clothing, grain, rice, food, and other necessities, and distribute them among the people outside the city. He also issued decrees to all eighty-four thousand minor kingdoms, ordering them to open their storehouses and practice generosity. From that time onward, the people were well-fed, contented, and joyful. Their praises of the king’s benevolence and virtue resounded throughout all under heaven.”

At that time there was a king of a small country named Ba La Bà Bạt Di. He did not obey the decrees of King Khoái Mục, and in governing his people he committed five excesses. He was hasty by nature and gave little thought to matters; moreover, he was greatly addicted to sensual pleasures, paid no attention to affairs of state, did not know how to employ loyal and worthy men, compelled the people to perform many useless labors, and imposed excessively heavy taxes upon foreign merchants who came to trade. The people resented and detested him. At that time there was an official at court named Lao Đà Đạt, who was intelligent, versed in strategy, and understood the principles of right conduct. He remonstrated with the king, saying:

“Your Majesty! You have five unwholesome faults. Unless you correct them, calamity will befall you in the near future!”

The king said, “What are they? Tell me.”

1. Your Majesty is hasty and gives little thought to matters. You do not attend to affairs of great importance, and afterward you will regret it.

2. You are infatuated with sensual pleasures and pay no heed to affairs of state, allowing treacherous ministers to act unlawfully and wrong the people, who have nowhere to appeal for an impartial judgment.

3. Although there are loyal and worthy men in the kingdom, you do not employ them and do not know how to guard against events before they occur.

4. You force the people to endure hardship by performing useless labors, thereby causing great resentment.

5. You impose excessively heavy taxes upon merchants who come from other countries to trade! Consequently, the circulation of goods is obstructed. These five things are signs that a kingdom will perish. I beseech Your Majesty to order their immediate correction and return to the former policies.

“At present, King Tu Đề La—King Khoái Mục—bestows kindness upon the people, and all the countries revere and obey him. Only our country refuses to comply, and therefore the people are resentful. I beseech Your Majesty to open the treasury and give alms to the people; then your descendants will enjoy blessings for a long time.”

Having heard this, the king’s countenance changed and he angrily said:

“Can you foresee the future? Let us wait and see whether the people truly resent me or whether these are merely words from your own mouth. I am resolved not to change my policies.”

Lao Đà Đạt secretly thought:

“I saw that the king was governing poorly, so I recommended that loyal men be brought forth to assist the kingdom. Not only did he refuse to listen, but he also became angry with me. He will certainly bring harm upon me. I must therefore devise a plan to save the people.”

Lao Đà Đạt’s plan was disclosed.

The king sent troops to surround and arrest him. Lao Đà Đạt had foreseen this, so he mounted a horse and fled. The soldiers pursued him from behind, but he turned and shot dead eighteen men, whereupon the rest scattered and fled.

He went to the kingdom of Phú Ca La Bạt and obtained an audience with King Khoái Mục. The king questioned him cordially, and his replies were lucid and well reasoned. Seeing that he was a man of ability, the king employed him in the affairs of the court and gradually drew close to him. Lao Đà Đạt then reported the conduct of Ba La Bà Bạt Di to King Khoái Mục.

At that time King Khoái Mục asked the assembled officials:

“Does the kingdom of King Ba La Bà Bạt Di fall under my authority?”

The officials replied, “Your Majesty! It does, but they remain wary and aloof, seldom come to court, and refuse to obey Your Majesty’s commands!”

Lao Đà Đạt said:

“Your Majesty! That man is exceedingly obstinate and benighted! He is wanton and without restraint, and the people loathe him and regard him as an enemy. I beseech Your Majesty to grant me troops and horses so that I may go and destroy him.”

King Khoái Mục consented, granted him troops and horses, and ordered the other countries to send forces to assist in the campaign.

Seeing this, the king of a neighboring country went to warn King Ba La Bà Bạt Di. The king fled, wearing a tattered robe and concealing himself in a secluded place.

The chief minister sought him out and asked:

“What troubles Your Majesty? Please tell me.”

“Do you not know? Lao Đà Đạt previously fled to the kingdom of Phú Ca La Bạt. He has conspired with King Khoái Mục, who has issued a decree commanding the eighty-four thousand kingdoms to bring a vast and mighty army to destroy our country and seize me.”

The chief minister said, “Your Majesty, please set your mind at ease. Let us assemble all the officials to deliberate. There is no need to worry, for your servant already has a plan.”

The king followed the chief minister’s advice, returned to the royal palace, and summoned all the civil and military officials. When they had fully assembled, he said:

“All officials should know that our kingdom is on the verge of peril. King Khoái Mục is about to bring his army to attack us. How can you withstand him?”

At that time each man proposed a plan, but none was effective. The chief minister then arose and said:

“I have heard that King Khoái Mục made this vow: ‘Apart from my father and mother, whom I will not give away, if anyone asks me for anything—whether my own body, my kingdom and cities, my wife and children, or any external possession—I will give it.’ In our country there is a blind Brahmin. Let us now send him to ask for the king’s eyes. If he obtains them, we shall have no need to fight, for the enemy will withdraw of its own accord.”

They immediately summoned the Brahmin.

The chief minister said, “Our country is about to be invaded by an enemy. I hope you will help us with one matter.”

“Honorable Chief Minister! I am a lowly, blind man. What could I possibly do that the chief minister would ask me to help the country?”

“Listen to me. King Khoái Mục will bring his army here within the next few days to attack our country. We are strong and have clear sight, so we may still be able to flee. But being blind, how could you escape? You would certainly be killed by them. I know that King Khoái Mục has made a vow that he will give whatever anyone asks of him, except his father and mother. Go now and ask him for his eyes. You will certainly obtain them. If you succeed, then even without our fighting, they will have to withdraw their army. For this reason, the king has summoned you here to entrust this matter to you.”

“Honorable Chief Minister! How am I to make the journey?”

“I shall have someone guide you. Why worry about that?”

At that time many inauspicious portents appeared in King Khoái Mục’s country: the earth trembled, a comet arose, hail fell, and clouds gathered so densely that the whole day was darkened. Birds cried mournfully; tigers, leopards, jackals, and wolves roared and howled. The people all told one another that these were inauspicious omens.

When the Brahmin had reached King Khoái Mục’s country, he entered the courtyard before the throne and cried aloud:

“Your Majesty! Your servant comes from a foreign country. Having heard of Your Majesty’s virtuous reputation and practice of generosity, I have disregarded the great distance and come here to beg from you.”

The king descended from his throne and asked:

“From where have you come? Has the long journey wearied you? What have you come here to request?”

“Your Majesty! The merit and blessings gained by giving minor external possessions are small; only the giving of one’s own body is truly great. I have long been blind in both eyes and have come here to ask Your Majesty for your two eyes.”

The king’s expression grew solemn, and he said:

“Very well. I give them gladly!”

“Your Majesty, how long will it be before this is done?”

“Be at ease. It shall be done seven days from now.”

After King Khoái Mục had promised to give his eyes, he issued an edict notifying the eighty-four thousand kingdoms:

“All princes and lords should know that, in fulfillment of my practice of generosity, seven days from now I shall have my eyes removed and give them to a Brahmin. On that day, may all of you assemble here.”

When the kings and officials of the various countries received the edict, they came and assembled in full, and all said:

“Your Majesty! We recognize that the merit and virtue of your practice of generosity are immeasurably great. Yet we consider the removal of your eyes for this Brahmin to be utterly without benefit. Your Majesty is a benevolent sovereign who uses his clear eyes to guide the people in performing wholesome deeds. Your blessings and virtue are as vast as the heavens and seas and as lofty as the mountains. If you now lose both eyes, it will be as though the entire nation has lost its clear sight. We humbly beseech you to abandon this deed.”

The officials of his own court, the queen, the consorts and palace maidens, and the crown prince were all deeply distressed because their remonstrances could not dissuade the king. They were all overwhelmed with sorrow and grief, so much so that they forgot to sleep at night and to eat by day.

Crown Prince Giới Hiền said:

“I bow before you, Royal Father! Please allow me to take your place and let the Brahmin remove my eyes. Though I may die, the realm will not be cast into peril.”

Seeing that so many people were remonstrating with him, the king stood before the great assembly and proclaimed in a loud voice:

“Esteemed princes and all assembled here! I must have a purpose in giving away these eyes. I have reflected that, throughout the long cycle of birth and death from past lives until now, if all the bones from those bodies were gathered together, the heap might be many times larger than Mount Sumeru; the blood that flowed from them would perhaps exceed the waters of the four seas; and the tears shed for loved ones at times of separation would surpass the waters of the great ocean. While in the hells, countless bodies were burned or cut apart, and innumerable eyes were cast away. When born as hungry ghosts, fire issued from within and scorched the body; passing from one body to another, how many eyes were destroyed!

“When I fell into the animal realm, human beings stabbed, slaughtered, boiled, and roasted me, one body after another. Who could ever count how many eyes were destroyed along with those bodies?

“When born as a human being, whether living long or dying young, people competed over talent, beauty, and fame and fought and killed one another in numbers beyond reckoning. All those eyes perished and, in the end, were of no benefit, because they were not used to create merit.

“Or when born in the heavenly realms, delighting in the five sensual pleasures within celestial palaces, once merit was exhausted, I still had to fall according to karma. The lives and bodies I have assumed are beyond calculation. Reflecting on beginningless time, drifting and sinking through the three realms, living and dying among the five destinies, all because of attachment to this body and karma created through greed, anger, and delusion, my human bodies have disintegrated into particles of dust.

Yet who has ever given such a body away in order to attain Buddhahood? These foul-smelling eyes will before long decay and perish uselessly. I give away these impure eyes and pray that the Buddhas of the ten directions will grant me the Eye of Omniscience.

When I attain Buddhahood in the future, I shall bestow the pure eye of wisdom upon all you princes and upon all beings throughout the Dharma realm. Why do you remonstrate with me? Why do you hinder me?”

After hearing the king speak, no one dared answer. They remained utterly silent.

Seeing that everyone had been reassured, King Joyful Eyes turned to his attendants and said:

“Take a knife and cut out both my eyes for me.”

They replied, “Your Majesty! We would sooner let our own bodies be crushed into fragments as tiny as mustard seeds than use these hands to cut out Your Majesty’s eyes.”

“Then find for me someone whose eyes are dark and who habitually looks downward, and bring him here.”

As directed, they found such a man and brought him before the king. The king handed him a knife and said to the dark-eyed attendant:

“Cut out my eyes.”

Without the slightest hesitation, the man immediately obeyed the king. Taking the knife, he cut out the king’s left eye and placed it in his hand.

The king raised it to his forehead and made this vow:

“May I give this eye to the blind man in order to seek Buddhahood, and may the brahmin who receives it be able to see clearly.”

Having spoken, the king placed the eye into the man’s empty eye socket. When the eye had been put in place, the brahmin saw the king and everyone around him. Overjoyed, he addressed the king:

“Your Majesty! Please stop. One eye is enough for me to see. Keep the other for your own use; I will not take it.”

“I promised to give you both, and so I shall give them. Accept it gladly; there is no harm.”

The attendant then cut out the other eye and placed it in the king’s hand. The king vowed:

“May I give this eye away with a single-minded and sincere heart in order to seek Buddhahood, and may the brahmin who receives it see clearly.”

After speaking, he placed it into the brahmin’s other eye socket. How wondrous! How extraordinary! The blind man received the king’s eyes and could see clearly into the distance. He passed from darkness into light, and his blindness was dispelled. Who would dare sacrifice his eyes as the king had done? Surely only one who transcends the ordinary and has renounced worldly ways, regarding his own body as a heap of cold ashes and exchanging it for the imperishable Dharma body. Was giving away his eyes not already extraordinary? From this event arose a wondrous remedy.

At that very moment, heaven and earth trembled, and all the palaces in the celestial realms shook and tilted. Seeing this transformation and perceiving that a bodhisattva had cut out his eyes and given them away, the devas descended through the air, scattered flowers as offerings, and praised him, saying:

“Bodhisattva, you practice generosity without regard for your own body. What do you seek through this merit?”

“Venerable ones! In sacrificing these eyes, I do not seek to become Mara King, Brahma, Sakra, or a wheel-turning sage king who enjoys sensual pleasures within the three realms. My purpose is to attain Buddhahood and deliver beings from samsara, enabling them to attain the peace and joy of nirvana.”

“Your noble aspiration is truly precious. Yet may we ask whether, amid such pain, you feel any regret?”

“I have not the slightest trace of regret or remorse!”

“We see your blood flowing like liquid crystal and your body turning pale and blue. Although you say that you have no regret, this is difficult to believe.”

“If you do not believe me, I shall swear this vow: ‘With single-minded sincerity, I practice generosity in order to seek Buddhahood. If the words of my mouth accord with the thoughts of my heart, may my eyes be restored to their former state.’”

As soon as he finished speaking, his eyes were naturally restored in full and saw even more clearly than before. At that time, all devas and humans rejoiced and were moved by the king’s adamantine resolve. Everyone praised him, saying, “In the future, you will certainly attain Buddhahood.”

King Joyful Eyes then said to the brahmin:

“Today I have given you physical eyes. When I attain Buddhahood in a future life, I shall give you the eye of wisdom.”

Having spoken, he ordered his attendants to lead the man into the treasury and freely allowed him to take gold and silver back to his own country.

When King Balavadi heard the news, he went out to meet him and asked:

“Did you obtain the eyes you requested?”

“Your Majesty! I obtained them, and now I can see clearly.”

“What happened to King Joyful Eyes? Is he alive or dead?”

“Your Majesty! When his eyes were cut out, the king suffered greatly, and blood drenched his body. It was terrifying to behold. The devas came to inquire after him, and he made a vow. When he finished declaring his vow, both eyes were naturally restored to their former state and perhaps saw even more clearly than before.”

Upon hearing this, that king became so furious that his heart burst and he died.

Having related the story to this point, the Buddha explained:

“Ananda! You should know that King Joyful Eyes at that time was none other than I in a former life. King Balavadi is now Devadatta, and the brahmin who asked King Joyful Eyes for his eyes is this blind man who has just attained the path.

“In a past life, he received my benevolence and was freed from blindness. In this life, upon meeting me, not only have his physical eyes been made clear, but he has also obtained the eye of wisdom. Life after life, for the sake of sentient beings, I undertook such painful practices, accumulated merit, and cultivated virtue until I attained Buddhahood. Therefore, you too should diligently cultivate the path and wholeheartedly seek the peace and joy of the unconditioned.”

After hearing the Buddha speak, all of us were deeply moved by his boundless benevolence and virtue. Some then attained the first fruit, while others attained as far as the fourth fruit. Rejoicing, they paid homage and withdrew.

Chapter Twenty-Eight: The Five Hundred Blind Men

Thus have I heard: At one time, the Buddha was staying in the kingdom of Sravasti, in Anathapindika’s Garden within Prince Jeta’s Grove.

At that time, in the kingdom of Vaisali, there were five hundred blind beggars. They heard people say, “The appearance of the Tathagata in the world is exceedingly rare. Any sentient being who encounters him, regardless of illness or affliction, may be saved by him. The blind will regain their sight, the deaf will hear clearly, the hunchbacked will be made upright, those with crooked limbs will be straightened, the mad and deluded will receive clothing and food, and the sorrowful and afflicted will find peace and joy.”

The five hundred men discussed the matter among themselves:

“We were born into humble circumstances and suffer both poverty and hunger, and moreover both our eyes are blind. No one in the world suffers more than we do. Let us therefore go to the Buddha and rely upon him for deliverance.”

After reaching this decision, they asked some travelers:

“In which kingdom is the Blessed One now? Please tell us.”

They replied:

“He is now in the kingdom of Sravasti.”

They murmured to themselves:

– Who will take pity on us? Please perform the meritorious deed of bringing us to the land of Sravasti, where the Buddha is dwelling.

But no! No one would help them.

Afterward, they begged for money and pooled together five hundred coins. Standing by the roadside, they called out loudly:

– Whoever leads us to the land of Sravasti shall be paid five hundred coins!

At that time, a man accepted. He took the money and told the five hundred people:

– Each of you take hold of the shoulders of the person before you and form a single line. I will walk in front and lead you.

– When they reached the land of Magadha and came to a vast field, the man grew exceedingly weary and slipped away. The five hundred people were left stranded, not knowing the way. In their confusion, instead of following the road, they went down into the fields and trampled the rice crop to ruin. The owner saw the five hundred blind men walking through his fields, crushing and destroying much of the young rice.

He became angry and scolded them:

– You blind men! Why do you not follow the road, but instead walk through the fields and ruin the rice? Will you come up out of there or not?

– Yes, sir! We are blind and cannot see clearly. Please forgive us.

Where have you come from?

– Sir, we are from the land of Vaisali. We heard that the Buddha, in His compassion, saves the world and is now in the land of Sravasti. We hired a man to lead us, but when we reached this place, he abandoned us and fled. Thus we have been wandering helplessly here. Please perform the meritorious deed of rescuing us; we shall never dare forget your kindness!

Hearing their words, the man took pity on them. He returned home and sent someone to lead them to the land of Sravasti. But the Buddha had gone to the land of Magadha. The guide then led them to Magadha, only to find that the Buddha had just returned to Sravasti. In this way, they journeyed back and forth seven times without meeting the Buddha.

They longed to see the Buddha as a hungry person longs for food and a thirsty person longs for water. With wholehearted sincerity, they yearned reverently for the Blessed One. Thus, although their physical eyes were blind, the eyes of their minds had already beheld the Buddha, and they remained joyful, never knowing weariness. At that time, the Blessed One perceived that their wholesome roots had ripened and their faith had become firm, so He remained in the land of Sravasti to allow them to meet Him.

When they reached Sravasti this time, the five hundred people met the Buddha. Through the radiance of His light, they were all cured of blindness, and their eyes became clear. Seeing the Buddha’s golden body shining brilliantly, they were overwhelmed with joy. Together they approached, bowed to the Buddha, and said in unison:

– Homage to the Blessed One! We were born into lowly circumstances and have encountered nothing but suffering since coming into this world! Today, through Your awesome spiritual power, our eyes have been made clear. With wholehearted reverence, we beseech You in Your compassion to deliver us and allow us to enter the path of cultivation.

The Buddha smiled and said:

– Welcome, bhiksus!

As soon as He had spoken these words, the hair of all five hundred men fell away, and kasaya robes appeared upon their bodies. They followed the Buddha in cultivation and before long attained arhatship.

Seeing this, I asked the Buddha:

– Homage to the Blessed One! You appear in the world to benefit all living beings. In a single moment, the physical eyes of these people were restored to sight, and moreover, they attained the fruit of arhatship. What offenses did they commit in former lives? We beseech You to explain this clearly to us.

The Buddha said:

– Ananda! It is not only in this life that I have rescued them from the darkness of blindness. In a past life, immeasurable kalpas ago, I also once delivered them from the suffering of darkness.

– Homage to You! We beseech You to instruct us, so that we may partake of the merit of understanding this.

– Ananda! Listen attentively. Immeasurable kalpas ago, also in this Jambudvipa, there were five hundred merchants crossing a vast wilderness. They came to a dangerous road that entered a magically manifested mountain cavern. The cavern was utterly dark, and they feared that bandits might attack and kill them, taking their money and merchandise. Not knowing what to do, they could only pray to heaven and beseech all the spirits of the forests and seas to protect them. Among them was one man who, seeing his companions’ fear, said:

– Friends, set your minds at ease and worry no more. I have a way to provide light so that you can proceed.

That man wrapped fine white cloth around his arm, soaked it in oil, and set it alight. After seven days of travel, they finally passed through the mountain cavern. When they emerged safe and unharmed, everyone rejoiced and thanked him profusely!

Ananda! Who do you think was the man who burned his arm at that time? It was none other than I. Since beginningless time, I have given kingdoms, cities, wives, children, blood, and flesh in generosity to living beings. For this reason, in this life I have become the Most Honored One in the three realms. The five hundred merchants of that time are these five hundred blind men today. In a former life, I gave them my mortal body to provide them with light; now that I have become a Buddha, I have further bestowed upon them the eye of wisdom.

When the entire assembly had heard the Buddha’s words, everyone rejoiced. Through hearing the Dharma taught, some attained the first fruit through the fourth fruit, while others planted the cause for becoming pratyekabuddhas. In addition, a great many people were delivered. They bowed their heads in homage and withdrew.

Chapter Twenty-Nine: Purnaki

Thus have I heard: At one time, the Buddha was in the land of Sravasti, in the garden of Anathapindika and the grove of Prince Jeta.

At that time, in the land of Phong Bat, there was an elder named Dharmasena (translated into Chinese as Dharma Army). His household was the wealthiest in that land. His wife gave birth to a son at the very time the king dispatched his army to war, so the child was named Sena (translated into Chinese as Army). Later, she gave birth to another son just as the king won the war, so he was named Vijitasena (translated into Chinese as Victorious Army).

It happened that the elder fell ill. The physicians who came to treat him were received with great generosity, provided excellent food and drink, and paid a considerable amount of gold. Unfortunately, however, these physicians were wicked and deceitful. They deliberately prescribed the wrong medicines, intending to prolong his illness indefinitely so that they could make more money.

He had a female servant who attended him daily, administering medicine and serving rice gruel. She became aware of the physicians’ scheme and said to him:

– Sir! These physicians are not good men! They are exceedingly wicked! Seeing that you are wealthy, they give you the wrong medicines and deliberately delay your recovery in pursuit of profit. Therefore, allow me to care for you as I did before, following the proper method of treatment, and you will recover!

He said:

– Indeed! What you say is correct. You may do as you see fit!

Thereafter, through her care, he recovered from his illness. Some time after the elder had regained his health, she said to him:

– Elder! I attended you and administered your medicines, and now you have recovered from your illness. I would therefore like to ask one thing of you. If you are willing, may I speak?

The elder replied:

– Say what you wish.

– I have long cherished the desire to share a single night of loving intimacy with you. Please do not refuse me!

The elder smiled and nodded.

She was overjoyed, and that night she shared loving intimacy with him to her complete satisfaction. She subsequently became pregnant and, in due time, gave birth to a son. Because her wish had been fulfilled, she named him Purnaki (translated into Chinese as Fulfilled Wish).

How remarkable he was! The boy was handsome, and as he grew up, he possessed noble and imposing features, an upright and loyal heart, and keen intelligence. In commerce, he showed abilities surpassing those of others. He also knew how to cultivate plants and raise livestock, and wherever he went, he encountered good fortune. Because he was born from the elder’s vital essence, he possessed exceptional intelligence. His only misfortune was that he was the son of a female servant, and so was ranked among the lowly household slaves, without the noble status enjoyed by the sons of the principal wife.

At that time, the elder fell ill. Knowing that he was going to die, he summoned his two sons and instructed them:

– Whoever is born must die. Considering my present condition, there is no part of me that can remain with you any longer. Therefore, after my death, you should live together and must not divide the property!

They replied:

– Yes! Father, please set your mind at ease and continue taking your medicine and treatment. Should anything happen to you, we brothers will remain together and remember your instruction.

A few days after their father died, the brothers lived together in harmony, the elder being gracious and the younger respectful, dwelling happily as one united household. No discord arose among them. After a considerable time, in order to earn a livelihood, the two sons of the senior wife went abroad to trade. They entrusted their wives, children, and property to Purna, the third brother, who remained at home to manage and assume responsibility for the household.

Following his two elder brothers’ instructions, Purna stayed home and devoted himself to the family estate, increasing its production and very attentively providing for the household, including his two sisters-in-law and their children. One day, Thang Quan’s youngest son came to ask Purna for money. As he had none readily at hand, Purna said:

– I have no money available today. Tell me what you want to buy, and I will buy it for you!

The boy became angry, ran home, and complained to his mother:

– Mother! Uncle Purna is unfair. He gives our eldest uncle’s children whatever they want, but today, when I asked him for money to buy a treat, he would not give it to me!

– Is that so? How could the one who stayed behind be so partial? Never mind; let me speak to him.

When Thang Quan returned, his wife’s anger had not yet subsided, and she told her husband what had happened.

Deluded, Thang Quan also became angry and said:

– How dare the one who stayed behind be so partial? Does he wish to die? I will kill him and show him!

Thang Quan went to his eldest brother and said:

– Elder brother, according to Father’s instructions during his lifetime, we brothers were to live together. But I find that Purna has gone too far. Please allow me to establish a separate household!

– Let it go, younger brother! Purna is a very good man. Why listen to the words of women and children? To disobey Father’s instructions would be unfilial!

Thang Quan repeated his request twice and would not desist.

The elder brother realized that if they continued living together, unfortunate events would eventually occur, so he reluctantly allowed the household to be divided. All the fields, gardens, wealth, and livestock were divided into four shares:

The eldest brother received two shares, Thang Quan received one, and the remaining share was given to Purna. When the family estate had been divided, Thang Quan said:

– Take your own share, elder brother, but let me keep Purna’s share.

The eldest brother knew that Thang Quan intended to harm Purna, so he tactfully arranged for Purna to live far away. As Purna departed, his eldest sister-in-law gave him five coins for traveling expenses.

Purna went to another province to make a living. One day, he went to the market and bought firewood. When he brought it home and untied the bundle, he found several pieces of sandalwood and several pieces of ox-head sandalwood. He chopped them into ten sections and stored them away.

Because Purna’s merit had reached the time when it would manifest, the queen then fell ill with a fever. She could recover only by taking medicine made from the two kinds of wood mentioned above. The king sent people to search for them, but they found none, so he issued a proclamation: “Whoever finds sandalwood and ox-head sandalwood will be paid one thousand taels of gold.”

Purna was overjoyed and presented one section to the king, who gave him one thousand taels of gold. In this way, he presented all ten sections to the king and received ten thousand taels of gold.

He returned and purchased ten acres of land, built houses, acquired carts, horses, and the six kinds of domestic animals, bought servants, and hired laborers. From then on, his family estate became prosperous.

At that time, five hundred merchants, knowing that Purna possessed substantial capital, invited him to go trading across the sea. Purna said to his eldest brother:

– Elder brother, I wish to go trading across the sea and seek precious treasures. If you approve, please grant me permission.

– Very well. I will provide you with additional money and send someone to accompany you.

Purna went trading across the sea and made a fortune. He also obtained many precious stones, diamonds, treasures, gold, and silver. He rejoiced inwardly, thinking, “When I return home from this voyage, we shall be wealthy. This fortune will not be exhausted even after seven generations.”

While the ship drifted upon the vast expanse of the sea, with nothing but heaven above and the abyss below, everyone suddenly saw three suns appear. Astonished, they asked the helmsman:

– Why are there three suns today? Do you know what this omen means?

– You should know that this is an omen of imminent peril for us. There can never be three suns. In this sea lives a great Makara fish whose body is seven hundred yojanas thick. Each time it sleeps, it sleeps for one hundred years. When it awakens, it opens its mouth, drawing in the seawater, fish, and shrimp as its food. Above us is the true sun; the other two are the fish’s eyes. The white space between them is its teeth, and the water now flowing into that dark place is entering its mouth. Danger is upon us, my friends! We shall die inside this fish’s mouth. There is truly no means of escape!

The ship continued to follow the current into the fish’s mouth. When they were drawing near, a Buddhist upasaka among them cried out loudly:

– Friends! Our death is at hand. Quickly, with utmost sincerity and reverence, recite, “Namo Buddha!” He is the supremely virtuous one in the three realms, without equal. He possesses great power and can deliver beings from suffering and bestow happiness in the space of an instant!

Everyone feared death. After hearing the worthy man’s words, they became single-minded, reverent, and earnest, and with one voice recited, “Namo Buddha!”

When the Makara fish heard the Buddha’s name, loving-kindness arose in its heart. It closed its mouth and sank to the bottom of the sea. Everyone escaped the calamity and returned to their country.

Upon arriving home, Purna placed all the precious things he had obtained overseas upon a tray and presented them to his eldest brother, Tien Na, saying:

– Elder brother, I established this fortune for the sake of our family and its livelihood. Now we have houses, fields, land, and every kind of possession in abundance. Our descendants could live upon them for seven generations without exhausting them. I offer all these to you, eldest brother. Please allow me to renounce the household life, follow the Buddha, and cultivate the path so that I may escape the bonds of suffering!

– Indeed! What you say is admirable, and I do not wish to oppose your intention. Yet you are still young and do not understand the principles governing human relationships. The Buddhadharma is profound; how could you follow it? Wait a few more years before going, and then I shall gladly consent!

– Elder brother! Human life is impermanent. One may be alive in the morning and gone by evening; nothing is certain, and there is no assurance. On my recent voyage across the sea, I encountered a Makara fish and nearly died! I narrowly escaped death only through the Buddha’s gracious virtue, which saved my life. Therefore, please rejoice in my decision and allow me to go. Do not dissuade me any further, for I have resolved to do this.

– Very well. Since you possess such determination, I dare not prevent you from renouncing the household life. I gladly consent!

– Yes! May you rejoice in my decision, elder brother!

Purna invited the five hundred merchants to accompany him to the kingdom of Sravasti to behold the Buddha. Upon arriving, they bowed their heads to the ground in homage and said:

– Homage to the Blessed One! We have come here to request permission to renounce the household life and cultivate the path. We humbly pray that, in your compassion, you will accept and deliver us.

The Blessed One perceived that the roots of their offenses had been exhausted and that the fruit of bodhi had arisen. Smiling, he said:

– Welcome, bhiksus!

As soon as he had spoken, all five hundred men were transformed into sramanas and followed the Buddha in study and practice. Before long, their minds awakened; they extinguished all outflows and karma binding them to the three realms and attained arhatship. Purna alone had extremely heavy fetters. Although the Dharma was expounded to him repeatedly, he did not awaken. Later, with utmost sincerity, he exerted himself and firmly resolved to study and practice, thereby attaining the first fruit. From then onward, he diligently practiced seated meditation and recited the sutras, never daring to become indolent.

When the time for the rains retreat arrived, the Blessed One permitted each bhiksu to spend the retreat wherever he wished. Purna approached the Buddha and said:

– Homage to the Blessed One! For this year’s rains retreat, your disciple requests permission to go to the country of Phong Bat to dwell in retreat. I humbly ask you, in your compassion, to approve.

The Buddha said:

– Dharma son, the people of Phong Bat are cruel and malicious. They follow heterodox paths and hold narrow views. You are only a beginner and do not yet understand much of my teaching. What will you do if they revile and humiliate you?

– Homage to the Blessed One! Even if they revile and humiliate me in the most degrading manner, so long as they do not harm me, I shall accept it!

– What if those wicked people harm you?

– Homage to the Blessed One! If they harm me but do not kill me, I shall still be grateful to them!

– If they kill you, that will be of no benefit to you. What will you do then?

– Revered One! All things that have form are subject to destruction. If they kill me, I shall accept death!

– If they harm and humiliate you but do not kill you, will you become angry with them?

– No, Blessed One! I shall not become angry. Even if that person, without any grounds or cause, humiliates and slanders me, or strikes me with knives and clubs and then kills me, yet I do not die at once, even until my final moment I shall not give rise to a single thought of anger toward them!

The Buddha praised him, saying:

– Disciple! If you can truly practice in this way, it is excellent indeed. You will cause the Three Jewels to be gloriously revealed!

Phú Na Kỳ bowed his head at the Buddha’s feet, took up his alms bowl and robe, and departed. Upon reaching the country of Phóng Bát, he stayed in a forest for one night. Early the next morning, he entered the city to seek alms. When he came to the house of a wealthy brahmin, the master of the house rushed out, drove him away, and reviled him.

Phú Na Kỳ went on to another house, but the man followed behind him, slandering and abusing him and striking him without cease. Yet Phú Na Kỳ remained perfectly calm, as though nothing were happening; his face remained as radiant as a newly opened flower, joyful and serene, and he said nothing. When the man’s hands grew weary from beating him, his arms ached, and his throat burned from shouting abuse, he saw that Phú Na Kỳ’s expression had not changed and that he bore no resentment. He then felt ashamed within himself for having beaten someone without cause, reproached himself for being so cruel, and came forward to beg forgiveness.

During the three-month rains retreat, Phú Na Kỳ practiced diligently. All his fetters were brought to an end, his karmic obstructions dissolved, and he suddenly awakened. He attained the undefiled fruition, was liberated from birth and death within the three realms, and became an arhat.

At the end of the three-month rains retreat, he took leave of his relatives and acquaintances. Returning home, he admonished his elder brother:

– Elder brother, you must not go out to sea. There are many dangers upon the ocean. The wealth I have left you is sufficient for you to use for seven lifetimes without exhausting it.

Having given these instructions, he departed. When he arrived at the monastery, he paid homage to the Buddha, offered his salutations, and then returned to his room to rest.

Tiện Na did not heed Phú Na Kỳ’s warning. One day, he went out to sea with a company of merchants. They obtained a great quantity of sandalwood and ox-head sandalwood, filled their ship, and began their return voyage. While the ship drifted upon the open sea, they encountered a dragon that stirred up a violent tempest. It sought to sink the ship and reclaim the timber. Everyone cried out and wailed, loudly invoking heaven and earth! Tiện Na remembered that because he had not listened to his younger brother, he was now suffering this calamity. He then loudly called upon Phú Na Kỳ, calling again and again until his voice grew hoarse!

At that time, Phú Na Kỳ was meditating in the Kỳ Hoàn Monastery in the country of Xá Vệ. Suddenly, he heard his elder brother calling out in distress. With his divine eye, he saw Tiện Na upon the ocean being attacked by the dragon. Through the spiritual powers of an arhat, he transformed himself into a Kim Xúy Điểu bird, spread wings extending eighty thousand yojanas, and flew there to terrify the dragon. When the dragon saw the bird, it became frightened and plunged to the bottom of the sea. Through Phú Na Kỳ’s spiritual power, the wind and waves subsided, and everyone escaped the calamity and returned safely to their country.

When Tiện Na arrived home, Phú Na Kỳ said to his elder brother:

– If you wish to obtain magnificent blessings among humans and devas for myriad generations to come, use the sandalwood to build a lofty pavilion, invite the Buddha to reside there, and ask him to expound the Dharma for the people of the country.

– I shall carry out the construction thoroughly, but how should we invite the Buddha? And what must we prepare as offerings? Please tell me so that I may arrange everything.

– You need not worry about that! I shall take responsibility for it!

After Tiện Na had completed the sandalwood pavilions and all the arrangements had been carefully made, Phú Na Kỳ took a censer of fragrant incense to the top of a high tower. Facing toward the Kỳ Hoàn Grove, he paid homage to the Buddha and the noble assembly and prayed:

– Homage to our Original Teacher, Śākyamuni Buddha! May all the noble sages compassionately bear witness and come early tomorrow to this humble country to teach and transform those who are foolish and deluded. May I employ spiritual powers to send water with which to wash the Buddha’s feet.

When he had finished his prayer, the incense smoke flew to the place above the Blessed One’s head and formed a canopy of fragrant smoke. Phú Na Kỳ then used his spiritual powers to send water to wash the Buddha’s feet.

Seeing this wondrous sign, I knelt and addressed the Buddha:

– Blessed One! Who has sent this water and smoke here? Please explain it clearly to us.

– Today, the bhikshu Phú Na Kỳ, who is in the country of Phóng Bát, has persuaded his elder brother to invite me and the Sangha. Therefore, he has sent this water and smoke here as a token of the invitation. Go, then, and distribute invitation tallies to the bhikshus possessing spiritual powers, instructing them to go to Tiện Na’s house tomorrow morning to receive the meal offering.

Following his instruction, I went to distribute the tallies to those possessing spiritual powers and told them to go to the country of Phóng Bát early the next morning.

Kỳ Kiền Trực Kỳ—translated into Chinese as Tục Sinh—held the daily duty of preparing the meals. He had attained the fruit of a non-returner. Seated in the full lotus posture, his body emitted radiant light that illuminated the four directions. Carrying the various utensils used for the meal, he flew through the air to the country of Phóng Bát.

Seeing him, Tiện Na asked:

– Is this my younger brother’s teacher?

– No. This is the person who prepares food for the bhikshus. He has come ahead to assist with today’s meal offering.

Tiện Na came forth with music as an offering, and the venerable one slowly descended and entered the house.

Next came sixteen śrāmaṇeras, among whom was Quân Đề. Using their spiritual powers, they conjured a forest of trees and gathered many kinds of flowers and fruits. They manifested numerous transformations and emitted radiant light that illuminated heaven and earth. Some came riding horses, while others rode camels.

Tiện Na asked:

– Are these my younger brother’s teachers?

– No! These are śrāmaṇera disciples who share the same teacher as your younger brother. Though only seven years old, they have already attained arhatship. Their defiled karma has been exhausted, and their spiritual powers are complete. They have come ahead to gather flowers for the offerings.

Tiện Na came forth with incense, flowers, and music as offerings, and the venerable ones slowly descended and entered the house.

Afterward came elderly and senior great arhats. They conjured a thousand dragons whose intertwined bodies formed seats, with their heads rising on all four sides and their roars resounding through the heavens. From their mouths, the dragons poured forth a rain of the seven precious substances. Upon them were placed great seats made of the seven precious jewels. Soaring through the air and emitting radiant light that illuminated the entire world, they arrived in the country of Phóng Bát.

Tiện Na asked:

– Are these my younger brother’s teachers?

– No. These are the group led by Kiều Trần Như. When the Buddha first attained awakening and expounded the Dharma in the Deer Park, these five were the first to be liberated. Their spiritual powers are unobstructed.

Hearing this, Tiện Na’s reverence deepened. He came forth with incense, flowers, and music as offerings, and the venerable ones slowly descended and entered the house.

Afterward, the venerable Ca Diếp conjured a thousand Dharma halls made of the seven precious substances. His body emitted radiant light that illuminated the four directions, and he flew to the country of Phóng Bát.

Tiện Na asked:

– Is this my younger brother’s teacher?

– No. This is the venerable Ma Ha Ca Diếp, who diligently practices the dhuta austerities, has compassion for the lowly, and constantly provides aid to the destitute.

Joyfully, Tiện Na came forth with incense, flowers, and music as offerings. The venerable one slowly descended and entered the house.

Afterward, the venerable Xá Lợi Phất came seated upon a throne formed by a thousand lions. Their heads faced the four directions, their mouths poured forth a rain of the seven precious substances, and their roars caused heaven and earth to tremble. Upon the lions’ bodies was arranged a throne made of the seven precious substances. The venerable one’s body emitted radiant light that illuminated the four directions. Flying through the air, he arrived in the country of Phóng Bát.

Tiện Na asked:

– Is this my younger brother’s teacher?

– No. This is the chief disciple of your younger brother’s teacher! Foremost in wisdom, his name is Xá Lợi Phất.

Tiện Na rejoiced and came forth with incense, flowers, and music as offerings. The venerable one slowly descended and entered the house.

Then Mahamaudgalyayana conjured a thousand elephants facing outward in the four directions. Each elephant had six tusks; at the tip of each tusk were seven bathing pools; in each pool were seven lotus flowers; and upon each flower were seven celestial maidens. In addition, he manifested many other wonders, emitted a great and brilliant radiance, and caused all four quarters of the heavens to resound. Upon the elephants were seven seats made of the seven precious substances. Seated upon them, he flew to the kingdom of Phong Bat.

Tien Na asked: “Is this your teacher?”

“No. This is a disciple of my teacher named Mahamaudgalyayana, foremost in spiritual powers and perfect in virtue.”

Tien Na rejoiced and brought incense, flowers, and music as offerings. The Venerable One slowly descended and entered the house.

Then Aniruddha conjured seven bathing pools made of the seven precious substances. In the pools were golden-hued flowers whose petals and leaves were made of the seven precious substances. He sat cross-legged upon a flower, wearing around his neck a sun-disc whose light illuminated the whole world. Those rays of light, entirely golden in hue, traveled through the sky to the kingdom of Phong Bat.

Tien Na asked: “Is this your teacher?”

“No. This is a disciple of my teacher named Aniruddha, foremost among the assembly in the divine eye.”

Tien Na rejoiced. With reverence, he brought incense, flowers, and instrumental music as offerings. The Venerable One slowly descended and entered the house.

Then Nanda, the Buddha’s younger brother, conjured a thousand carriages made of the seven precious substances, each shaded by a canopy of the seven precious substances. Emitting light that shone throughout the four directions, he flew through the sky to the kingdom of Phong Bat.

Tien Na asked: “Is this your teacher?”

“No. This is the Buddha’s younger brother, named Nanda, perfect in physical marks and virtue.”

Tien Na rejoiced. He brought incense, flowers, and music as offerings. The Venerable One slowly descended and entered the house.

Then Subhuti conjured seven jeweled mountains. He sat within a cave of vaidurya, while his body emitted rays of many intermingling colors that illuminated heaven and earth. He flew to the kingdom of Phong Bat.

Tien Na asked: “Is this your teacher?”

“No. This is a disciple of my teacher named Subhuti. He is widely learned and possesses profound wisdom, and is foremost in clearly understanding the Dharma of emptiness.”

Tien Na rejoiced. He brought incense, flowers, and music as offerings. The Venerable One slowly descended and entered the house.

Then Purnamaitrayaniputra conjured a thousand bodies of Garuda kings, joined together to form a seat, their heads facing outward in the four directions. Holding various jewels in their beaks, they uttered harmonious sounds. Upon seven seats made of the seven precious substances, he flew through the sky to the kingdom of Phong Bat.

Tien Na asked: “Is this your teacher?”

“No. He is a fellow disciple of my teacher, named Purnamaitrayaniputra, foremost in eloquence.”

Tien Na rejoiced. He brought incense, flowers, and music as offerings. The Venerable One slowly descended and entered the house.

Then Upali conjured a thousand wild geese, their bodies gathered together and their heads facing outward, uttering harmonious cries. Holding various jewels in their beaks, they soared through the sky. Upon their bodies was arranged a splendid jeweled seat, which emitted a great radiance illuminating the four directions. He flew to Phong Bat.

Tien Na asked: “Is this your teacher?”

“No. This is a disciple of my teacher named Upali, foremost among the bhiksus in upholding the Vinaya.”

Tien Na rejoiced. He brought incense, flowers, and music as offerings. The Venerable One slowly descended and entered the house.

Then two billion sramanas conjured rows of trees in the sky. They made a promenade of blue vaidurya between the adjoining rows of trees, fashioned from the seven precious substances, while the borders of the path were also made of the seven precious substances. The Venerable Ones walked along this promenade to the kingdom of Phong Bat.

Tien Na asked: “Are these my teacher?”

“No. These are the two billion sramanas who, among all the bhiksu disciples, are foremost in diligence.”

Tien Na rejoiced and brought incense, flowers, and music as offerings. The Venerable Ones slowly descended and entered the house.

Then Mahakapphina conjured seven rows of jeweled trees bearing abundant flowers and fruit. Beneath the trees were seven magnificent raised seats. Seated upon one of them, he emitted radiance and flew through the sky to the kingdom of Phong Bat.

Tien Na asked: “Is this your teacher?”

“No. This is a fellow disciple of my teacher named Mahakapphina, foremost in dignified bearing, courageous vigor, and disciplined conduct.”

Tien Na rejoiced and brought incense, flowers, and music as offerings. The Venerable One slowly descended and entered the house.

Then Pindola Bharadvaja sat upon a lotus seat, wearing a moon-disc around his neck. It emitted a thousand rays that illuminated heaven and earth. He flew through the sky to the kingdom of Phong Bat.

Tien Na asked: “Is this your teacher?”

“No. This is a disciple of the Buddha named Pindola Bharadvaja, foremost in meditation.”

Tien Na rejoiced and brought incense, flowers, and music as offerings. The Venerable One slowly descended and entered the house.

Then Rahula transformed himself into a wheel-turning monarch, surrounded before and behind by a thousand sons and the seven treasures. He flew through the sky to the kingdom of Phong Bat.

Tien Na asked: “Is this your teacher?”

The reply came: “No. This is the Buddha’s son, named Rahula. Had he remained a householder, he would have ruled the four continents, naturally possessed the seven treasures in abundance, and, without armies or weapons, would have been able to pacify all enemies. Yet he renounced his exalted station, left the household life to cultivate the Way, attained the fruit of arhatship, and acquired the six spiritual powers. He has now transformed his appearance to reveal the station that would have been his.”

Tien Na rejoiced and brought incense, flowers, and music as offerings. The Venerable One slowly descended and entered the house.

These were the Buddha’s five hundred disciples, whose unhindered spiritual powers produced extraordinary manifestations beyond description. At that time, the Blessed One knew that the Venerable Ones had already reached the kingdom of Phong Bat. He then emitted rays of entirely golden light that illuminated heaven and earth.

Seeing this auspicious sign, Purna told Tien Na:

“Elder brother! The Blessed One is about to arrive. He has emitted this radiance to inform us beforehand!”

While seated upon his seat, the Blessed One lowered his foot to the ground, and everything throughout heaven and earth trembled in six ways.

Purna said: “This earthquake was caused by the Blessed One. He lowered his foot to the ground and made it tremble in this way.”

As soon as the Blessed One emerged from the monastery, he stopped and entered samadhi. Vajra spirits stood in the eight directions; the Four Heavenly Kings went before him; Lord Sakra, together with the devas of the Desire Realm and an escort of five hundred thousand myriads, stood to his left; and Great Brahma, together with the devas of the Form Realm and countless beings, stood to his right. I, Ananda, stood behind the Buddha together with the great assembly. Emitting radiance that illuminated heaven and earth, we flew through the sky to the kingdom of Phong Bat.

Halfway there, we encountered five hundred farmers plowing their fields. Their oxen spontaneously stopped and would pull the plows no farther. Appearing solemn and reverent, they raised their heads and gazed toward the sky. The farmers followed the gaze of the oxen, then all knelt and addressed the Buddha, saying:

“We reverently bow to the Blessed One! Out of compassion for us, please descend here for a while and teach us, so that we may be freed from the torments of body and mind and enjoy peace and happiness throughout lifetime after lifetime!”

The Buddha, moved by compassion and knowing that these people’s wholesome conditions had ripened, slowly descended and taught them the Dharma.

Having received and understood his teaching, their minds naturally became clear. They comprehended that worldly existence is impermanent and that nothing is secure. Thereupon, the evil karma of two billion kalpas was eradicated, and they attained the fruit of stream-entry. As for the oxen, after death they were reborn in heaven. Everyone rejoiced beyond measure and bowed with their heads at the Buddha’s feet.

After finishing the Dharma discourse, the Buddha again rose into the sky and departed. Before he had gone very far, there were five hundred maidens playing in a broad field. Looking down at the ground, they saw a golden radiance; looking up into the sky, they saw the Buddha. Joyfully, they joined their palms and addressed him:

“Homage to the Buddha! Please descend here and preach the Dharma for us to hear!”

The Buddha knew that these maidens possessed affinities from past lives and that their wholesome roots regarding the Three Jewels had ripened. He slowly descended. They all approached and bowed their heads in reverence. The Buddha spoke words of virtue and taught methods of cultivation according to their capacities. Having heard him, they all developed illuminating wisdom and attained the fruit of stream-entry. Filled with joy, they fervently bowed at the Buddha’s feet.

After completing their conversion, the Buddha and his disciples walked through the sky. As they passed over a verdant forest, five hundred ascetics saw the Buddha and the great assembly. They all bowed fervently and addressed him:

“Homage to the Blessed One! Because you have passed this way, we have been blessed to encounter you. We humbly beseech you, in your great compassion, to deliver us and permit us to enter the path of cultivation.”

The Buddha examined these people’s former affinities and knew that they could be delivered, so he slowly descended before them. Everyone bowed their heads to the ground in homage. The Buddha said:

“Welcome, bhikkhus!”

As soon as he had spoken, their hair and beards fell away, and they became monks. He expounded the Dharma for them, and the minds of them all became fully illuminated. Their outflows and karmic defilements came to an end, and they attained the fruit of arhatship. When the Buddha rose into the sky, these people also flew after him.

From afar, Phu Na Ky saw the Buddha and the great assembly approaching and said to his elder brother:

“The Buddha is coming, brother!”

Tien Na rejoiced and brought out incense, flowers, and music as offerings. The Buddha and the great Sangha slowly descended, entered the house, and sat peacefully in order.

Tien Na and his family prepared a solemn vegetarian feast and reverently offered it to the Buddha and the great assembly.

After the Buddha had finished his meal, washed his hands, and rinsed his mouth, he ascended the Dharma seat and preached to Tien Na’s entire household and all the people of the kingdom. At the end of this Dharma discourse, Tien Na’s family all attained the fruit of stream-entry, while a great many people throughout the kingdom were delivered.

Seeing this, I, Ananda, asked the Buddha:

“Homage to the Blessed One! What evil karma did Phu Na Ky create in a past life that caused him to be born the son of a lowly person and to belong to another household as a slave? And what merit did he possess that enabled him to encounter the Buddha and escape birth and death? I humbly beseech the Blessed One to compassionately instruct us.”

The Buddha said, “Ananda! If you wish to know, listen carefully and reflect well. I shall explain it to you.”

“Yes, Blessed One. We shall listen attentively!”

“Ananda! Long ago in a past age, when Buddha Kasyapa appeared in the world to deliver sentient beings, there was a wealthy householder. Seeking merit, he built a monastery and living quarters for the Sangha.

He fully provided the four requisites—clothing, food, beds and seats, and medicines—and offered them to the Buddha and the noble Sangha. After his death, his son left home and became a monk. As there was no one to succeed him, the offerings gradually diminished, and the monks had to disperse elsewhere.

The monastery was abandoned and desolate. With no one to repair it, it decayed and fell into ruin. When the householder’s son, who had gone forth, returned and saw this, he spoke to the villagers and his close friends.

They contributed money to restore the monastery and invited the monks to return, making offerings to them as before. At that time, many monks came to practice there. Most were eminent and virtuous monks who cultivated diligently and possessed perfect moral character.

“The householder’s son then served as the monastery’s steward. Each monk was assigned a duty to perform the monastery’s work. One day, a monk whose turn it was to be on duty pulled weeds and swept the grounds, gathering everything into a pile in the middle of the courtyard, but he had not yet had time to remove it. The monastery steward angrily scolded him:

“‘Who swept the courtyard and pulled the weeds, yet left them here without carrying them away? Is this how work is done? How is such laziness any different from that of a slave?’ Yet this monk had already cultivated and attained the fruit of arhatship, though the steward did not know it!”

At this point, the Buddha explained:

“Ananda! The monastery steward at that time was none other than Phu Na Ky. Because of a single malicious utterance, by which he insulted an arhat and compared him to a slave, he was repeatedly born as a slave for five hundred years. Yet because of the merit he gained by restoring the monastery and encouraging others to make offerings to the Sangha, once his punishment had been exhausted, he was able to encounter me in this life and attain liberation. The people of this kingdom who have been converted are those who, in that former time, helped build the monastery and made offerings to the Sangha. Thus, in life after life they enjoyed happiness, and today, upon encountering me, they have all attained liberation.”

At that time, after the great assembly and I had heard this, we all rejoiced, paid homage, and withdrew.

Chapter Thirty: Ni De

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

At that time, the city of Sravasti was densely populated, and its living quarters were cramped. There were few latrines, so most people had to go outside the city to relieve themselves. Wealthy households used covered chamber pots and hired people to carry them beyond the city and empty them.

There was then a poor man named Ni De who earned his daily living by being hired to dispose of excrement. The Blessed One was constantly mindful of sentient beings with the affinities to be delivered: those who should be delivered first were delivered first, and those who should be delivered later were delivered later. It was just as one tree that blossoms first also bears fruit first, while another tree that blossoms later bears fruit later. In accordance with when sentient beings’ wholesome roots ripened, whether early or late, they were all delivered. The Buddha knew that Ni De’s wholesome roots had ripened and his karmic obstructions had been extinguished. Thus, one day I accompanied him into the city so that he might lead Ni De onto the path of liberation.

When the Blessed One and I reached the end of a street, Ni De was carrying two baskets of excrement on a shoulder pole to empty them. When he saw the Buddha, he felt deeply ashamed and turned onto another road to avoid him. Just as he emerged from that road, he suddenly encountered the Buddha. Terrified, he darted down another lane. His mind was in turmoil, and he struck a basket against a brick wall, splattering excrement all over his body. He crouched down and did not dare look at the Buddha.

The Blessed One approached, comforted him, and said:

“Ni De, would you like to follow me, leave the household life, and cultivate the path so that you may escape all suffering?”

“Yes, homage to the Blessed One! You are descended from a Golden Wheel-Turning King, and your disciples are people of noble birth. I am a base and lowly man. How could I dare leave the household life and stand as an equal among your disciples?”

“Ni De, listen to me. My Dharma is pure and wondrous. It is like clean water, which can wash away every defilement and impurity. It is also like a great blazing fire, which can consume all things. Whether an object is large or small, hard or soft, fine or coarse, once cast into the fire, it is entirely reduced to ash and charcoal. My Dharma is likewise vast and boundless. Whether rich or poor, noble or lowly, male or female, I shall deliver anyone who wishes to cultivate it.”

After Ni De heard the Buddha’s words, his faith became firm. He prostrated himself in homage and said:

“Yes, homage to the Blessed One! Since you have shown such loving-kindness toward me, I humbly beseech you to permit me to enter the path and cultivate.”

Seeing how filthy he was, the Buddha instructed me to take him to the river to bathe. He then gave him a new robe to wear, and we returned to the Jeta Grove Monastery. The Buddha preached the Dharma to him as follows:

“Birth and death are suffering and should be feared! Nirvana is the peaceful and joyous Dharma, enduring throughout the ages and never perishing, and should be revered.”

After hearing the Buddha preach the Dharma, Ni De suddenly awakened and attained the first fruit. Joining his palms in reverence, he accepted the teaching and became a monk.

The Buddha said, “Welcome, bhikkhu!”

As soon as he finished speaking, Ni De’s hair fell away, and a kasaya robe appeared upon his body.

The Buddha taught:

“Ni Đề, you should know that this physical body of the five skandhas is suffering. The evil karma produced through the eyes, ears, nose, tongue, body, and mind gathers within consciousness and therefore must be abandoned. Cessation must be realized, and the Path must be cultivated.”

Upon hearing the Buddha’s words, Ni Đề spontaneously awakened and brought all outflows to an end. When the Buddha ordained Ni Đề, everyone shook their heads and stuck out their tongues in contempt, saying to one another:

“Ni Đề is a hired night-soil carrier, a man of the lowest caste. Why did the Buddha ordain him and permit him to enter the monastic life? How can we bow in homage to him? When inviting the Buddha and the Sangha to receive offerings, we must not invite that man! During our vegetarian feasts, he would sit upon and defile the seats in our homes.”

Their agitated talk spread throughout the city until everyone had heard it. Eventually it reached the king’s ears. On hearing it, the king was also displeased and thought to himself:

“I must intervene in this matter. If the Buddha continues to ordain poor and lowly people, it will be inconvenient when we make offerings and pay homage.”

Having thought this, he mounted his carriage and traveled to Jeta Grove. Upon reaching the entrance to the grove, the king stopped to rest. He saw a monk seated upon a great rock, mending his robe, while seven hundred celestial beings below offered him flowers, paid him reverence, and circumambulated him. The king approached and said:

“Venerable Sir, I wish to enter and pay my respects to the Buddha. Please go in and announce my arrival.”

“Certainly, Your Majesty. Allow me to go in and inform him first.”

After speaking, the monk passed directly through the rock, entered, and addressed the Buddha:

“Homage to the Blessed One! King Prasenajit is outside the entrance to the grove and wishes to come in to pay his respects to the Blessed One.”

The Buddha said:

“Ni Đề, use your spiritual power to go out and tell him that I permit him to enter.”

Ni Đề emerged from that great rock just as a person rises from the surface of water, entirely unhindered, and told the king:

“Your Majesty, I have informed the Buddha. Please enter.”

King Prasenajit thought to himself:

“I shall postpone the question I originally intended to ask. Instead, I will ask the Buddha where this bhikshu came from. He possesses extraordinary spiritual powers and, moreover, is honored and presented with offerings by celestial beings.”

Upon reaching the Buddha, the king bowed his head at the Buddha’s feet, circumambulated him three times to the right, withdrew to one side, and addressed him:

“Homage to the Blessed One! Outside the entrance to the grove is a bhikshu of extraordinary spiritual power. He passes through solid rock just as a person moves through water, yet the rock neither cracks nor breaks. What is his name, and where did he come from? Please tell me.”

The Buddha taught:

“He was the lowliest man in your kingdom. His name is Ni Đề, and each day he worked for hire carrying away excrement. Out of compassion, I ordained him and allowed him to cultivate the Path. Before long, he attained the fruit of sainthood. Your Majesty came here today intending to question me about this very matter.”

On hearing the Buddha’s words, the king felt shame and remorse and abandoned all arrogance. The Buddha then said:

“Among people in this world, whether they are honored or humble, noble or lowly, rich or poor, suffering or happy—all these circumstances arise from evil or wholesome karma created in past lives. Those endowed with virtue, who are humble, respect their superiors, and yield to those below them, are noble people. Those who are vicious and cruel, stubborn and arrogant, lacking courtesy and unable to distinguish right from wrong or good from evil, are base and foolish people.”

“Homage to the Blessed One, the Great Sage who has appeared in the world! You rescue all beings, even saving lowly and despised people from suffering and bestowing happiness upon them. You neglect no class of people if they possess wholesome affinities. Through what causes and conditions was Ni Đề born into a lowly station? What merit did he perform that enabled him to encounter the Blessed One and, moreover, attain the fruit of arhatship? I beseech you to compassionately instruct me.”

“Your Majesty, listen carefully, and I shall clearly explain the causes.”

“Yes, Blessed One. I shall listen attentively. Please instruct me.”

This, too, is a story from a past life. During the time when Kāśyapa Buddha appeared in the world to liberate beings, after he had entered nirvana, one hundred thousand members of the Sangha lived together in a monastery. One day, the śramaṇa who was the monastery’s abbot became ill and had to take a purgative. Relying upon his authority as abbot, he refused to go to the latrine. He purchased a silver vessel plated with gold, relieved himself into it, and then ordered a disciple to carry it outside and empty it. That disciple, however, had already attained the fruit of stream-entry.

Thus, because the abbot lacked humility, could not distinguish the worthy from the unworthy, relied upon his own authority as leader of the Sangha, and, when afflicted by a minor illness, was too indolent to go himself but instead ordered a noble one to carry away his excrement, he wandered through the cycle of birth and death. For five hundred lifetimes, he was continually born into a lowly station and worked for hire carrying away excrement, down to the present day without respite. Yet through the merit of entering the monastic life and upholding the precepts, he encountered me and was liberated. Your Majesty should know that the abbot of that monastery was none other than the present bhikshu Ni Đề.”

“Yes, Blessed One! How precious indeed! Your appearance in the world is truly rare, bringing benefit to immeasurable suffering beings.”

“Excellent! It is just so, and what you say is correct. Sentient beings revolve through the three realms without any fixed station. Those who accumulate goodness and cultivate wholesome causes are born into noble families, while those who create evil, behave wantonly, and lack courtesy must be born into lowly circumstances.”

After hearing the Buddha’s words, the king greatly rejoiced and completely abandoned his arrogance and contempt for others. He stood, knelt upright, embraced Ni Đề’s feet in homage, and begged his forgiveness.

The Blessed One then taught him the Dharma, expounding the discourse on giving, the discipline of upholding the precepts, and the discourse on rebirth in the heavens. Sexual misconduct and indulgence in sensual desire are improper conduct, while relinquishing desire is the practice of peace and happiness.

At that time, all who were present and listening rejoiced. Each vowed to abandon arrogance, follow the Buddha’s teachings, and cultivate the Path. They paid homage and withdrew.