賢愚經

Chapter Forty: Ananda’s Perfect Retention

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

At that time, I was foremost in understanding and possessed the finest memory. The bhikkhus therefore thought:

“What meritorious deeds did Ananda perform in past lives that now enable him to possess perfect retention? Whatever he hears the Buddha teach, he remembers without forgetting a single sentence!”

Having thought this, they went before the Buddha and said:

“Revered Blessed One! What meritorious deeds did Ananda perform in a previous life that, in this life, he possesses such immeasurable power of perfect retention? We respectfully beseech you to teach us so that we may understand.”

The Buddha said:

“Excellent! If you wish to know the merit by which Ananda attained perfect retention, listen carefully! In a past life during a former kalpa, there was a bhikkhu who was raising a novice. Each day, he required the novice to apply himself diligently to reciting the sutras and to complete the prescribed recitations at the proper times. If the novice completed his full schedule of recitation, the bhikkhu was pleased. If he was late or his recitation was incomplete and failed to fulfill the schedule, the bhikkhu became displeased and rebuked him.

“Consequently, the novice was always worried and sorrowful, for when he obtained food, he missed his recitation, and when he attended to his recitation, he missed obtaining food. On days when he returned early from his alms round, he completed his full schedule of recitation; on days when he returned late, he missed it.

“Unfortunately, on one particular day, few people offered alms. He therefore continued on his round until nearly noon but still had not obtained enough food for himself and his teacher. As a result, he was late for his scheduled recitation and was scolded by his teacher. The following day, overwhelmed with sorrow, he wept as he walked.

“A wealthy elder saw him and asked:

“‘Why are you weeping, venerable novice?’

“‘Venerable elder, my teacher is exceedingly strict! Every day, he requires me to recite the sutras according to a fixed schedule. Whenever I complete the full schedule, he is pleased, but if I fall short or am late, he becomes irritable. The outcome of seeking alms is uncertain. On days when many people make offerings, I return early and complete my full schedule of recitation. On days when few people make offerings, I must continue on my round for a long time. By the time I return to the monastery, I am late and cannot complete the prescribed recitation. That is why I am weeping.’

“The wealthy elder said, ‘From this day onward, come directly to my house. I shall provide you with sufficient offerings so that you need not worry about food and drink. You may devote yourself wholeheartedly to reciting the sutras and pursuing your studies!’

“From then on, the novice received sufficient offerings from the wealthy elder each day and devoted himself wholeheartedly to reciting the sutras and pursuing his studies. He completed his entire schedule of worship and recitation, and both teacher and disciple were joyful.”

The Buddha then explained:

“Bhikkhus, you should know that the novice’s teacher at that time was Dipankara Buddha. The novice was I in a former life, and the wealthy elder who made daily offerings is now Ananda.

“Because in the past he supported the practice of sutra recitation, in this life he has received the meritorious reward of perfect retention. He never forgets a single sentence of a sutra, a single verse, or even a single word of the true Dharma that I proclaim.”

When the bhikkhus heard the Buddha’s words, they all rejoiced. Thirsting after the merit of recitation, retention, and making offerings, they bowed their heads in homage and withdrew.

Chapter Forty-One: Upavasi

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

At that time, in the kingdom of Rajagriha, there were two merchant brothers who lived together. The elder brother sought the hand of a wealthy elder’s daughter, but because she was still young, the elder did not yet permit them to marry.

To earn a livelihood, the elder brother traveled abroad to conduct business. For some unknown reason, many years passed without his returning. The wealthy elder’s daughter had now grown up, and her family feared that the springtime of her youth would pass. As the common saying goes:

“A young man may remain youthful, but a young woman has her season.”

The wealthy elder therefore summoned the younger brother and said:

“Your elder brother journeyed far away. Since he has not returned, he must surely be dead. I will therefore give my daughter to you in marriage. What do you think?”

“Venerable elder, that cannot be! My elder brother is still alive, and I would never do such an improper thing!”

From then on, the wealthy elder continually pressed him to marry his daughter, but the younger brother steadfastly refused to listen.

Having no other recourse, the wealthy elder forged a letter and arranged for another merchant to deliver it. The letter said:

“Your elder brother died long ago.”

When the younger brother received and opened the letter, he learned that his elder brother had supposedly been dead for a long time. While he was grieving over his brother, the wealthy elder came and asked:

“Why are you so sorrowful today?”

“Venerable elder, I have just received news that my elder brother died long ago!”

“My dear young man, birth and death, life and mortality, are the common lot of human beings! Matters concerning the dead must be handled as matters of the dead, while the living must attend to the affairs of the living. Now I ask you in earnest: Do you intend to marry my daughter? Please give me your answer. If not, I shall make other arrangements for her.”

Because the elder pressured him so insistently, the younger brother was compelled to agree.

Thus, the young man and woman were united in marriage, and before long the wife became pregnant.

The younger brother was convinced that his elder brother was dead. He thought that if he did not marry his brother’s intended bride, someone else would. While the young couple were deeply absorbed in their passionate love, they suddenly received news that the elder brother had returned from abroad. The younger brother was terrified and fled to the kingdom of Shravasti.

After he fled, close friends of the elder brother investigated and discovered that the woman had already induced a miscarriage long before.

The younger brother went to the place where the Buddha was dwelling. When he saw the Buddha, he felt ashamed and sorrowful. Bowing his head at the Buddha’s feet, he said:

“Revered Blessed One! I have come here with a single-minded and sincere heart, seeking to leave the household life and pursue the path. I respectfully beseech you, in your compassion, to accept and deliver me!”

The Buddha gladly permitted him to enter the Sangha as a shramana and gave him the name Upavasi. He practiced diligently and, before long, attained arhatship, complete with spiritual powers and the strength of the path.

When the elder brother returned home and learned that his younger brother had married the woman intended to be his wife, he flew into a rage and set out to find and kill him. He searched everywhere but could not find him. Someone told him that his younger brother had fled to the kingdom of Shravasti and had followed the Buddha to become a shramana.

The elder brother then spent five hundred taels of gold to hire an assassin and accompanied him to the kingdom of Shravasti. When they arrived, they saw Upavasi seated in meditation. Compassion spontaneously arose in the assassin’s heart, and he thought:

“How could I bear to kill that bhikkhu? What enmity does he have toward me? Yet if I do not kill him, how can I obtain this gold?”

He drew his bow and released the arrow with a sharp twang. The arrow struck the elder brother, who died crying out violently in anguish and hatred. His consciousness fell into rebirth as a venomous snake dwelling in a pit beside the gate, where it waited for an opportunity to bite Upavasi to death in revenge. One day, while crawling across the threshold, the snake was caught and killed when the gate swung shut. Although it died, its pent-up hatred remained unabated. It therefore vowed to be reborn as a venomous insect in Upavasi’s very chamber. While Upavasi was seated in meditation, it leapt onto the crown of his head and stung him to death.

When the assembly of bhikkhus saw that Upavasi had died so unexpectedly, they did not understand why. Knowing the circumstances, Venerable Shariputra addressed the Buddha:

“Revered Blessed One! The bhikkhu Upavasi had already attained the fruit of arhatship, yet he was stung to death by a venomous insect. We respectfully beseech you to teach us the cause.”

The Buddha said:

“Shariputra, you should know that this too was the karmic result of deeds committed in the distant past. At that time, there was a pratyekabuddha who practiced in a rocky forest and attained realization. One day, a hunter set nets to capture birds and beasts. Out of compassion for living beings, the pratyekabuddha used his spiritual powers to prevent the hunter from catching any animals. The hunter became enraged and shot him with a poisoned arrow. Wishing to spare the man from enduring karmic retribution for many ages and to cause him to repent of his wrongdoing, the pratyekabuddha flew into the sky and manifested the eighteen kinds of spiritual transformation.

“When the hunter saw this, he was terrified and reproached himself. With reverence arising in his heart, he approached the pratyekabuddha, confessed his wrongdoing, and begged forgiveness.”

He also gladly allowed him to repent. After returning home, the man was stung to death by venomous insects, and his spirit fell into hell. When his punishment in hell had ended, for five hundred lifetimes he was stung to death by venomous insects. Even now, though he has attained the path of arhatship, he still had to undergo the retribution of being bitten to death by venomous insects. The hunter of that time was none other than the present Bhikshu Upavasi. Because he maliciously harmed the pratyekabuddha at that time, yet afterward knew to repent and vowed that in a future life he would meet a holy teacher and attain the supernormal powers, he therefore met me and attained the fruit of the path.

When the Buddha had finished speaking, Venerable Sariputra and everyone in the great assembly became fearful of the karmic retribution arising from anger. They wholeheartedly disciplined their minds, extinguished the fire of hatred, and vowed to purify themselves of the three poisons. Rejoicing, they paid homage and withdrew.

Chapter Forty-Two: The Son Accidentally Kills His Father

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

At that time there was an old man whose wife had died young. His family was poor, and father and son lived together. He awakened to the realization that life is impermanent and that all beings are subject to the sufferings of birth, aging, illness, death, sorrow, and affliction. Whether noble or lowly, rich or poor, whoever possesses a body necessarily experiences suffering; only by following the Buddha and going forth could one attain a liberation surpassing all else.

Therefore, the father and son went to the place where the Buddha was dwelling, bowed their heads to the ground, and said:

“Venerable World-Honored One! With wholehearted reverence, we have come here to ask permission to go forth and cultivate the path. We humbly implore you, in your compassion, to save and receive us!”

The Buddha said, “Excellent! If you follow me in cultivating the path, you must be diligent; only then will you quickly attain results!”

“Yes, Venerable World-Honored One. We shall respectfully follow your teaching!”

The Buddha conferred the bhikshu precepts upon the father and the sramanera precepts upon the son.

From then on, father and son attended upon the Buddha and the Sangha every day. Early in the morning they went out to collect alms, and in the evening they returned to the monastery to recite sutras and practice seated meditation.

One day, the father and son went to a distant village to collect alms. It was nearly evening when they began their return journey through a forest inhabited by many wild beasts. The son became afraid. Grasping his father’s hand, he pulled and pushed him along, urging him to hurry. The father was old and weak, and when his son pulled him too forcefully, he lost his footing, fell, and struck his head against a boulder, dying on the spot. Seeing that his father was dead, the son fled back alone. Yet he did not report the matter to the Buddha or the Sangha, but remained silent as though nothing had happened.

When the bhikshus did not see the old man, they asked the sramanera:

“Where is your father? Why is he not at the monastery?”

“Venerable Ones, yesterday my father and I went too far away to collect alms. It grew dark on the road, and I feared that ferocious beasts, tigers, and wolves might seize us, so I pushed my father to make him walk faster. Unfortunately, my father slipped, fell, and died. At that moment I was so frightened that I ran back alone!”

The bhikshus rebuked him, saying:

“You are a man of great evil! You killed your father and your teacher, yet from yesterday until now you have remained silent and said nothing! Even when no one asked, you kept quiet!”

The venerable monks then reported the matter to the Buddha so that he might decide what should be done with him.

The Buddha said, “Although he bears the name of one who killed his father, he had no malicious intent. He did not truly intend to kill him; it was only an accidental killing!”

The Buddha asked the sramanera:

“Did you kill your father?”

“Yes, Venerable World-Honored One. I only pushed my father so that he would walk faster. I harbored no malicious intent toward him, yet it resulted in my killing my father!”

The Buddha said, “What you say is true! I know that your mind harbored no evil intent. It was likewise in a past life, when your father also killed you. At that time your father likewise harbored no malicious intent. Thus, through good and evil karma, retribution is requited.”

After hearing the Buddha speak, the bhikshus said:

“Venerable World-Honored One! In a past life, through what causes and conditions did this old bhikshu and his son unintentionally kill one another in this manner? We humbly ask you to relate it so that we may understand.”

The Buddha said, “Listen attentively to what I shall tell you. A very long time has passed since that life. There were once a father and son who lived together. The father became ill and lay in bed, where flies and mosquitoes tormented him. He told his son:

“‘Sit here holding a fan and drive the flies away for me!’

“The son continually chased them away, but whenever his hand ceased its motion, the flies returned and gathered upon his father. After driving them away for a long time, the son became extremely angry. He went to find a large club and waited until many flies had landed upon his father’s eyes, face, and forehead. He then raised the club and struck the middle of his father’s forehead. His father’s forehead was split open, blood streamed over his face, and he died instantly. Yet at that time the son had no deliberate intention of killing his father.

“You should know that the son of that time is now the old bhikshu, and the father is the present sramanera; while the father who was beaten to death by his son at that time is now the sramanera. Because at that time he unintentionally struck and killed his father, without deliberate intent, he now received his retribution through a killing that was likewise unintentional!”

From then on, the sramanera diligently cultivated the path and before long attained the fruit of anagamin. Those who heard the Buddha explain such karmic retribution all believed it to be true and understood that karmic consequences can never be erased: even after many kalpas, they must still be repaid. Everyone bowed their heads in homage and withdrew.

Chapter Forty-Three: Sudatta Builds a Monastery

Thus have I heard: At one time, the Buddha was in the city of Rajagriha, in the Bamboo Grove.

At that time, in the country of Sravasti, there was a high minister named Sudatta. He was wealthy and diligently practiced generosity, frequently aiding the poor, destitute, and suffering. For this reason, the people of that time called him Anathapindika, “Provider for the Orphaned and Destitute.”

He had seven sons and had arranged marriages for six of them. The seventh possessed abundant merit, virtue, and talent, and had a handsome appearance, so Sudatta cherished him more than the others.

One day, a close friend of the brahmin caste came to visit. Sudatta said to him:

“My good friend, I have seven sons and have arranged marriages for six of them. Only the seventh remains. I would like to ask you to help me find for him a daughter from a powerful and distinguished family, one who is virtuous and pure, gentle and gracious in conduct, and beautiful in appearance.”

“Yes, I will help you with this. It will not be difficult, for I have many acquaintances.”

That day, the brahmin went to the city of Rajagriha and entered the home of a high minister named Hodi to seek alms.

The minister’s daughter brought forth food as an offering. Seeing that she was virtuous and beautiful, the brahmin asked her:

“Miss, forgive me, but may I ask you a question?”

“Yes, please ask. It is no trouble.”

“Whether the matter is auspicious or inauspicious, please do not be upset!”

“Yes, please ask!”

“No, that is not what I mean! Have you already married?”

“No, sir. I still live with my father and mother.”

“Has anyone yet brought betrothal gifts?”

“No, sir!”

“Is the high minister at home today?”

“Yes, sir. My father is at home today!”

“Please tell the minister that I wish to pay him a visit and discuss a matter with him.”

The girl went inside and said to the high minister:

“Father, there is a brahmin outside who wishes to meet you and discuss a matter.”

He came out to the reception hall. The two men met and exchanged cordial greetings. The brahmin said:

“Honorable Chief Minister! Do you know Sudatta, a high minister in the country of Sravasti?”

“I have never met him, but I know of his reputation!”

“Honorable Chief Minister! He is the wealthiest man in the country of Sravasti. His youngest son is intelligent and handsome, and in the future he may attain high office. I accepted his request to seek a wife for the young man and have traveled to many places, but I have not yet found anyone suitable. By chance I came here today and saw that your daughter is a woman of incomparable dignity and uprightness.

“Therefore, I wish to arrange a marriage between her and Sudatta’s son. Would you be pleased to consent?”

“Yes, certainly. If it were another family I might hesitate, but I am very pleased that it is Sudatta’s family.”

The brahmin intended to return and report the news, but he encountered a merchant returning to the country of Sravasti, so he wrote a letter and entrusted it to him for Sudatta.

Having received the letter, he went before the king and said:

– Your Majesty! Your humble servant has a small matter to attend to in the kingdom of Sravasti and respectfully requests Your Majesty's permission to go there for a few days to arrange it.

– What business do you have there?

– Your Majesty! It concerns my seventh son; I am going there to arrange a wife for him.

– Whose daughter is she?

– Your Majesty! She is the daughter of the chief minister, Hộ Di.

– We rejoice for you! Very good!

He prepared all the necessary gifts and took with him a great quantity of gold and silver. Along the road, whenever he encountered anyone poor or hungry, he gave them relief.

When he arrived, Hộ Di came out to welcome him joyfully and then led him into the house to rest.

That day, Tu Đạt saw many people bustling about Hộ Di's residence, repairing the house, arranging beds and chairs, spreading mats, and setting out pillows and cushions with great solemnity. He also saw many unusual and delicious dishes being prepared, so he asked:

– Chief Minister, are you inviting the king, officials, and honored guests tomorrow, or is there some other occasion for which you are preparing so many banquet dishes?

– No, it is not for that. Wishing to cultivate merit, my household has invited the Buddha and the Sangha to our home tomorrow to receive offerings!

When Tu Đạt heard the names of the Buddha and the Sangha, he was greatly astonished. It seemed as though he had received some auspicious sign. Joyfully, he asked:

– Chief Minister, what is the Buddha? Please explain it clearly to me.

– Oh! Do you not know? The Buddha is the son of King Suddhodana. His name is Siddhartha. When he was newly born, three hundred and twenty thousand deities descended to attend him, and many other auspicious signs appeared. He walked seven steps in each of the four directions, pointed one hand toward heaven and the other toward the earth, and proclaimed:

– Above heaven and beneath heaven, I alone am the Honored One!

His body is golden in color and possesses the thirty-two excellent marks and eighty beautiful characteristics. Had he remained at home, he would have become a Golden Wheel-Turning King, ruling the four continents beneath heaven. Because he saw that sentient beings undergo the four conditions of birth, aging, sickness, and death, he left the household life. After practicing austerities for six years, he attained omniscience, brought all fetters to an end, and became a Buddha. He subdued eighteen hundred million heavenly maras and heterodox teachers and is called the Capable Sage. He possesses the ten powers, the four fearlessnesses, and the eighteen distinctive qualities. His radiant light shines brilliantly throughout the three realms; therefore, he is called the Buddha.

– Chief Minister, what is called the Sangha? Please explain it to me.

– After he became a Buddha, Brahma, king of the Brahma Heaven, descended and earnestly entreated him to teach the Dharma. Having accepted his request, the Buddha went to the Deer Park in the kingdom of Varanasi and taught the Dharma of the Four Noble Truths. He delivered the group of five led by Kaundinya, who attained arhatship, exhausted all outflows and karmic defilements, and acquired the six superknowledges, the four bases of spiritual power, the seven factors of awakening, and the Noble Eightfold Path. In the sky, eighty thousand heavenly beings attained the fruit of stream-entry, and immeasurable numbers of people brought forth the bodhi mind. Later, he delivered the one thousand followers of the Kasyapa brothers of Uruvilva, who likewise exhausted all outflows and attained the fruit of arhatship. Third, he delivered Sariputra, Maudgalyayana, and all their disciples, five hundred people in all, each of whom attained the fruit of liberation. Because they can serve as a field of merit for humans and heavenly beings, they are called the Sangha.

Hearing of such a precious matter, Tu Đạt was so delighted that his limbs trembled. With wholehearted faith and reverence, he longed for dawn to arrive quickly so that he might go and behold the Buddha. Because of his earnest devotion, the deities responded. Though it was still the darkness of midnight, he himself saw a brilliant light illuminating the whole earth as though it were daytime, and his joy was beyond measure. He arose and set out for the kingdom of Rajagrha to behold the Blessed One. Just after leaving the city, he encountered a shrine to a deity. He entered and paid homage, but suddenly forgot his yearning for the Buddha, and darkness fell all around him. Fearing wild beasts and evil spirits, he decided to return to the city and wait until daylight before setting out again.

Fortunately, a close friend of his who had died and been reborn in the Heaven of the Four Heavenly Kings saw that he regretted his journey and was turning back. The friend immediately descended and told him:

– Householder, do not turn back in regret! Going to behold the Buddha brings boundless merit. Even if you were now to obtain a hundred carts laden with precious jewels, it would not equal the benefit gained by taking a single step toward beholding the Blessed One, which would be ten thousand times greater. Householder, go and behold the Buddha; do not turn back in regret! Even if in this life you were to obtain a hundred elephants laden with precious jewels, it would not equal the benefit gained by taking a single step toward beholding the Blessed One, which would be beyond reckoning. Householder, you should go; do not turn back in regret! Even if you possessed enough gold, silver, and precious jewels to fill the whole of Jambudvipa, it would not equal the benefit gained by taking a single step toward beholding the Blessed One, which would be hundreds of thousands of millions of times greater. Householder, you should go; do not turn back in regret! Even if in this life you obtained enough gold, silver, and precious jewels to fill all four continents beneath heaven, it would not equal the benefit gained by taking a single step toward visiting the Blessed One, which would be hundreds of thousands of millions of times greater than all that has already been described.

Hearing these words, Tu Đạt rejoiced and felt profound devotion toward the Blessed One. The darkness naturally vanished like melting ice, and the light of dawn illuminated the great earth as though it were daytime. Filled with happiness, he continued on his way to behold the Blessed One.

The Buddha knew that Tu Đạt had possessed wholesome affinities for many past kalpas, so he went outside to practice walking meditation in order that Tu Đạt might encounter him. From afar, Tu Đạt saw the Blessed One, whose body shone like a golden mountain and whose bearing was majestic, solemn, and awe-inspiring. Although he saw him, Tu Đạt did not recognize him, for they had never met before. Drawing near, he asked:

– Sir, where is the Blessed One? Please be so kind as to show me.

The Buddha said:

– Householder, sit here and rest for a while.

At that time, a deity of the Pure Abodes saw from afar that Tu Đạt had encountered the Blessed One but did not know how to pay homage or approach him. The deity therefore transformed himself into four people, who came forward, bowed their heads at the Buddha's feet, circumambulated him three times to the right, and then withdrew to sit at one side.

Seeing this, Tu Đạt imitated them, paying homage as those people had done, and then withdrew to sit at one side.

The Blessed One then taught the Four Noble Truths, suffering, emptiness, and impermanence.

After hearing the teaching, Tu Đạt attained the fruit of stream-entry and rejoiced. He was like a hungry man receiving food or a thirsty man receiving drink, and also like fine white silk readily taking on every dye. Kneeling with palms joined, he said:

– Homage to the Blessed One! In the city of Sravasti, are there many people who, upon hearing the Dharma, awaken as swiftly as I have? I respectfully beseech you to instruct me.

The Buddha said, "In the city of Sravasti, there is no second person like you who can quickly understand and awaken upon hearing the Dharma. Most of its people hold wrong views, and it is difficult to find anyone who believes in the true teaching."

– Homage to the Blessed One! I pray that you will come to the kingdom of Sravasti to teach the Dharma, so that its people may know to abandon error and return to what is right!

The Buddha said:

– Those who have left the household life must dwell far from worldly places. Only if there is a monastery will it be convenient to expound the True Dharma!

– Homage to the Blessed One! I shall return and build a monastery. I respectfully beseech you to grant your approval.

– If you wish to benefit sentient beings and cultivate merit for yourself, you should exert yourself. The merit will be immeasurable!

He bowed in gratitude and withdrew. After returning home and completing all arrangements for his son's marriage, he again went to the kingdom of Rajagrha and addressed the Buddha:

– Homage to the Blessed One! I am returning to my native kingdom to establish a monastery, but I do not know the proper method of building it. I respectfully beseech you to send a sramana with me to instruct me in how it should be done.

The Blessed One thought, "The kingdom of Sravasti is filled with brahmins who believe in heterodox teachings. Who could subdue them? Only Sariputra, who was formerly of brahmin lineage. He also possesses some wisdom and mastery of spiritual powers. If I send him, he may prove effective."

The Buddha summoned Sariputra and said:

– Sariputra! Tu Đạt wishes to cause the Three Jewels to flourish and to guide sentient beings to abandon error and return to what is right. He therefore intends to establish a monastery in the kingdom of Sravasti and invite me there to teach the Dharma, but he does not know how it should be built. Go there, then, and join your efforts with his in constructing a monastery for me!

– Yes! Homage to the Blessed One. I shall respectfully obey your instruction!

Sudatta asked the Venerable Sariputra:

“Venerable Sir, how many miles does the Blessed One travel on foot each day?”

“The Blessed One travels half a yojana each day, the same distance as a Wheel-Turning Sage King.”

Beginning from the city of Rajagriha, at intervals of twenty miles, he built a guesthouse for travelers to rest in, all the way to the kingdom of Sravasti.

When the two returned home, they rested for several days to regain their strength and then went in search of land on which to build a monastery. They traveled throughout the kingdom but could find no suitable place. Only Prince Jeta’s park was level, spacious, cool, and verdant, and could serve as an appropriate site. Venerable Sariputra said to Sudatta:

“Only this park will do. It is neither too close to the city nor too far away. If it were far away, it would be difficult for the Sangha to go on almsround; if it were too near, the noise and commotion might disrupt their practice of the Way.”

“Prince, I have a matter with which I would like to trouble you. May I?”

“What is it? If it is within my power, I shall help.”

“Prince, my family owns much garden land, but none of it is suitable for building a monastery and inviting the Buddha to our kingdom to preach the Dharma and guide the people. I have seen that your park is spacious and cool, and I wish to purchase it to construct a monastery. Would you be willing?”

The Prince laughed and said, “What could I possibly lack that I would need to sell it? I keep it so that, in my leisure, I may go there to enjoy the cool air and roam freely as I please!”

Sudatta earnestly repeated his request two or three times. Left with no alternative, the Prince named an exceedingly high price, hoping thereby to send him home and put an end to the matter.

“Very well. If the Great Minister wishes to buy it, cover the entire surface of the ground with gold, leaving not a single spot exposed, and I shall sell it!”

“Yes! If that is the Prince’s price, I agree to pay it!”

The Prince said, “I was only joking. How could I possibly sell it?”

Sudatta said, “As a prince, you cannot speak falsely. If you tell falsehoods, how will you govern the people in the future?”

Sudatta resolved that if the Prince refused to sell, he would bring the matter before the court. A deity of the Pure Abodes, fearing that the officials might render a biased judgment, manifested before the Prince and said:

“A prince must not speak falsely. Since you have already given your word, you must not go back on it!”

Seeing the truth of this, the Prince replied:

“Indeed! I am willing to sell it to the Great Minister!”

Sudatta rejoiced. He returned home and immediately ordered his servants to bring elephants laden with gold. In only eighty moments, they had covered the entire surface of the ground with gold, except for the places occupied by the roots of the trees, which had not yet been covered.

Sudatta thought to himself, “There are not many of these tree roots. I shall cover them all as well!”

Prince Jeta then thought:

“What sort of person must the Buddha be that this man holds his wealth so lightly for his sake? Surely offerings made to him bring immense merit. I too should seek such merit.”

Having thought this, he stopped Sudatta and said:

“Enough! Do not bring any more gold. The park shall belong to you, but I ask to offer the trees to the Buddha for the monastery.”

Seeing that the Prince had brought forth a mind of reverence and devotion toward the Buddha, Sudatta was greatly delighted. He returned home and arranged for the construction work to begin.

At this point, the Six Teachers learned that Sudatta was constructing a monastery in order to invite the Buddha to come and preach the Dharma. They went before the king and said:

“Your Majesty! The elder Sudatta has purchased Prince Jeta’s Grove and is building a monastery to invite the ascetic Gautama to come and teach his doctrine. We ask Your Majesty to permit us to compete in supernatural powers. If the ascetic’s side wins, allow the monastery to be built; if we win, do not allow it. At present, followers of the ascetic Gautama are in the city of Sravasti, where we also reside.”

The king summoned Sudatta to the palace and asked:

“Sudatta, the Six Teachers say that you purchased Prince Jeta’s Grove and are building a monastery to invite the ascetic Gautama to come and teach his doctrine. Is this true?”

“Yes, Your Majesty! It is true. I beg Your Majesty’s pardon!”

“They have asked me to permit them to compete in supernatural powers with the ascetic’s disciple. If they defeat him, you may proceed; if they lose, you may not. What do you think?”

“Your Majesty! Allow this humble servant to return and inquire. If the ascetic’s disciple is willing to compete, I shall report back afterward!”

Sudatta’s joy vanished, and he became anxious and sorrowful.

Early the next morning, Sariputra donned his robe, took up his bowl, and went to Sudatta’s house. Seeing that Sudatta appeared sorrowful, he asked:

“You look troubled today. Has something obstructed your work?”

“Venerable Sir! I do not know whether the monastery can be completed. That is why I am sorrowful!”

“What has happened that makes you fear it cannot be completed?”

“Venerable Sir, the Six Teachers went before the king and asked to compete in supernatural powers with you. If you win, the monastery may be built; if you lose to them, it may not. They have renounced the household life and practiced for many years. Their occult arts are powerful, and few can rival them. I do not know whether you can defeat them, so I have been deeply worried since yesterday!”

“Do not be concerned. Set your mind at ease. Even if they were as numerous as all the bamboo and trees covering the earth, they could not stir a single hair on my foot. If they wish to compete, let them compete. Why should I fear them?”

Sudatta was overjoyed. He bathed, dressed neatly, and went before the king, saying:

“Your Majesty! This humble servant has returned from asking the ascetic’s disciple, and he is willing to compete with the Six Teachers. I ask Your Majesty to issue the proclamation!”

The king summoned the Six Teachers and said:

“I have asked the ascetic’s disciple. He is willing to compete in supernatural powers. Make your preparations. I grant permission for the contest to be held seven days from now.”

“Yes, Your Majesty. Let a proclamation be issued so that the people of the kingdom may know and come to watch.”

“You may do as you wish!”

The kingdom of Sravasti had eighteen hundred million inhabitants. The rules for summoning an assembly by drums were as follows: when the people heard the bronze drum, twelve hundred million would gather; when they heard the silver drum, fourteen hundred million would gather. When the day of the contest in supernatural powers arrived, they beat the golden drum.

The king ordered the people to prepare the arena, hang banners, erect streamers, and arrange stately platforms and seats. The king, officials, and people arrived first. The king sat above, the officials sat below, and the people stood all around. The Six Teachers and their followers, numbering two hundred million, arrived later and sat quietly in proper order. Sudatta also arranged a lofty and beautiful seat reserved especially for Venerable Sariputra.

At that time, Venerable Sariputra was seated in meditation beneath a tree. His six sense faculties were tranquil as he ranged freely through the meditative absorptions without obstruction. He thought to himself:

“The members of this great assembly are habituated to the deviant ways of Kiền Đà Lâu. They are arrogant, conceited, and self-important, regarding others as no more than grass and refuse. By what virtue should I subdue and transform them?”

Having thought thus, he emerged from meditative absorption, stood, invoked the three virtues, and made this vow:

“If throughout innumerable kalpas I have cultivated loving filial devotion toward my parents and shown reverence to ascetics and brahmins, then when I arrive at the assembly, may the entire multitude rise and pay homage!”

At that time, the Six Teachers saw that the people had all assembled but Sariputra had not yet arrived. They went before the king and said:

“Your Majesty! The ascetic’s disciple knows that he has no ability. He rashly agreed to compete, but now, seeing that such a great multitude has assembled, he is surely too frightened to come!”

The king summoned Sudatta and asked:

“Sudatta, your teacher’s disciple agreed to compete in supernatural powers. Why has he not yet arrived?”

“Yes, Your Majesty. Allow this humble servant to go and look for him.”

Sudatta went to the place where the Venerable was staying, knelt, and said:

“Great and Venerable Sir! The king, officials, people, and the Six Teachers have all assembled. I beg you to come to the gathering.”

Venerable Sariputra put on his robes neatly, draped his nisidana over his left shoulder, and proceeded with serene and stately bearing, like the Lion King approaching. When the king, officials, people, and the Six Teachers saw his awe-inspiring majesty, they were filled with fear. All at once, the entire assembly rose and bowed to him in unison, like pestles pounding rice, just as a mighty wind sweeps across a field of reeds.

He ascended the seat and sat there majestically, like Mount Sumeru. Among the Six Teachers was one named Lao Do Sai, the most skilled in magical arts. Before the great assembly, he recited an incantation and conjured an enormous tree that overshadowed the entire gathering. Its branches and leaves were lush and green, and its flowers and fruits were splendid. Everyone clapped and cheered, acclaiming Lao Do Sai’s miraculous transformation.

Venerable Sariputra used his spiritual power to conjure a whirlwind, which shattered the tree into particles as fine as dust. The entire assembly clapped and cried aloud, “Venerable Sariputra’s miraculous transformation is superior; Lao Do Sai’s is inferior!”

Lao Do Sai recited an incantation and conjured a pond bordered on all four sides with the seven precious substances, in which grew a great many flowers. The whole assembly clapped and praised his skill.

Venerable Sariputra conjured a white elephant with six tusks. Upon each tusk were seven lotus ponds, and upon every lotus flower were seven celestial maidens. The white elephant slowly approached the pond conjured by Lao Do Sai, lowered its trunk, and sucked up all the water. The entire assembly clapped and praised the excellence of Venerable Sariputra’s spiritual powers.

Lao Do Sai then conjured a mountain adorned with the seven precious substances, with flowing springs, luxuriant trees, and splendid flowers and fruits. The entire assembly clapped and cheered.

Venerable Sariputra conjured a great many vajra strongmen. Standing at a distance, they pointed their maces at the mountain, and it immediately disintegrated and scattered like fine dust. The entire assembly clapped and praised Venerable Sariputra’s superior skill.

Lao Do Sai conjured a ten-headed dragon that flew through the sky, rained down various jewels and precious objects, and produced violent thunder and lightning. The entire assembly was terrified, yet acclaimed his skill.

Venerable Sariputra immediately conjured a Kỳ Súy bird, which seized the dragon in its talons, tore it apart, put it into its beak, and swallowed it whole. The assembly clapped with a sound like exploding firecrackers and acclaimed Venerable Sariputra’s miraculous transformation as a great victory.

Lao Do Sai conjured a buffalo of immense size, well-fed and powerful, with massive legs and sharp hooves. It knelt upon the ground and bellowed fiercely several times, then sprang toward Venerable Sariputra.

Venerable Sariputra conjured a lion, which hooked its claws into the buffalo’s throat, tore it apart, and devoured it completely. The entire assembly clapped and cheered, praising Venerable Sariputra as the victor and Lao Do Sai as the vanquished.

Lao Do Sai transformed himself into a gigantic yaksha. Flames blazed fiercely upon its head; its eyes were as red as blood; four long, pointed fangs protruded from the corners of its mouth; and fire poured from its jaws as it leapt about in a terrifying manner.

Venerable Sariputra transformed himself into the Heavenly King Vaisravana. Terrified, the yaksha fled, but flames surrounded it on all four sides like a wall, leaving it no avenue of escape. Only the place where Venerable Sariputra stood was cool.

At this point, Lao Do Sai submitted in defeat. Prostrating himself upon the ground with all five limbs, he bowed his head and begged that his life be spared. Yet because his humiliation was so great, fire arose from his heart and burned his body away. Then the entire assembly clapped with a sound like thunder, rejoicing and acclaiming Venerable Sariputra’s great victory.

Wishing all the kings, officials, and people to abandon error and return to the right path, and to learn to revere the Triple Gem, he flew up into the sky and manifested the four deportments—walking, standing, lying down, and sitting in midair. Water streamed from the upper part of his body and fire issued from the lower part. He vanished in the east and appeared in the west, emerged in the south and appeared in the north.

At times he manifested a body so immense that it filled the sky, and then contracted it until it was exceedingly small. At times he produced hundreds, thousands, tens of thousands, and hundreds of millions of bodies, and then united them again into one. While in the sky, he suddenly appeared upon the ground; or he walked upon the surface of the water just as a person walks upon land.

After displaying many kinds of miraculous spiritual powers, he returned and sat upon the jeweled seat as before.

Everyone in the great assembly, from the king down to the common people, beheld these unhindered spiritual powers. All were filled with reverence and admiration and brought forth faith and devotion toward the Triple Gem.

Seeing that they had brought forth the resolve to turn toward the Buddha, he taught them about offenses and merits and their corresponding retributions, and about the Dharma of arising through causes and conditions. After hearing him, some attained the fruit of stream-entry, some the fruit of once-returning, and others even the fruit of arhatship. The three hundred million followers of the Six Teachers also turned to follow him and became his ordained disciples. They all bowed their heads in homage, withdrew, and then dispersed.

Several days later, he and Sudatta were measuring the land in Prince Jeta’s Grove, each holding one end of a measuring cord. Sudatta saw him smile and asked:

“Venerable Sir, why are you smiling?”

“As you and I held the cord and completed a circuit around this garden, palaces in the six heavenly realms were already completed. That is why I smiled.”

“For what reason did those palaces appear, Venerable Sir?”

“Because you are building a monastery as an offering to the Buddha, the blessed reward of heavenly palaces has appeared for you with such swiftness. I shall lend you the eye of the Way so that you may see them.”

Through the eye of the Way, Sudatta saw exceedingly magnificent and beautiful palaces reserved especially for him in the six heavenly realms. He said:

“Venerable Sir, among these six realms, which one is the most joyful?”

“The three lower realms are deeply engrossed in sensual desire. In the fourth realm dwell those of few desires who know contentment. Bodhisattvas bound to only one more birth frequently take birth there, and the sound of Dharma teachings never ceases. Above it are two further realms, but the beings dwelling there are proud, arrogant, indulgent in pleasure, and heedlessly dissipated.”

“Venerable Sir, if that is so, I vow to be born in the fourth realm in my next life.”

As soon as he made this vow, all the other palaces vanished, and he saw only the palace in the fourth heavenly realm, remaining serene and unmoving. When they began measuring the land, he saw that the Venerable’s countenance had become sorrowful. He therefore asked:

“Venerable Sir, why do you appear sorrowful?”

“Householder, do you see this colony of ants?”

“Yes, Venerable Sir, I see them.”

“Householder, because you have not yet attained the eye of the Way, you do not know the history of these ants. In a past age, upon this very ground, you built a monastery as an offering to Vipasyin Buddha, and these ants were living here. In the age of Sikhin Buddha, you also built a monastery on this ground as an offering to the Buddha, and these ants were born here as well.

In the age of Visvabhu Buddha, you likewise built a monastery on this ground as an offering to the Buddha, and these ants were again born here. In the age of Krakucchanda Buddha, you also built a monastery on this ground as an offering to the Buddha, and these ants were born here yet again. Until the present, for ninety-one kalpas, they have continued to take the bodies of ants without cease.

Who knows when they will be liberated? You should contemplate how long beings fall and wander through birth and death. How few know to be afraid and seek liberation!

Therefore, a person of wisdom must understand that it is essential to diminish and relinquish craving and delusion and to cultivate the Way.”

After hearing this, Sudatta wept profusely. He grieved for himself and for sentient beings, who, confused about the path and having lost their way, covet the meager and defiled pleasures and honors of the world, so that upon relinquishing one body they assume another, revolving endlessly through the various realms of existence.

After the land had been measured, construction of the monastery began. He built a separate sandalwood pavilion as an offering to the Buddha and separate residences as an offering to the Sangha. He constructed twenty compounds capable of accommodating one thousand two hundred and fifty monks, each with its own arrangements. When the work was complete, he thought to himself:

“After all, I am but a humble subject of the king. If I freely invite the Buddha on my own, I fear there may be an impediment or that the king may be displeased. I should report the matter to the king and learn his wishes.”

“Your Majesty, this humble servant has built a monastery in order to invite the Buddha to our kingdom to teach the Way, so that the people may diminish and relinquish violence, cruelty, greed, and rapacity, cultivate the true teaching, and thereby enable the nation to enjoy peace and happiness. I humbly beseech Your Majesty to send an envoy to invite the Buddha. This humble servant would be immeasurably grateful.”

When the king heard this, it accorded perfectly with his own wishes. He immediately sent a man to the city of Rajagriha to invite the Buddha and the Sangha. Obeying the command, the envoy traveled to Rajagriha, entered the Buddha’s presence, bowed his head in homage, and said:

– Homage to the Blessed One! My sovereign and his minister Sudatta have sent me here to beseech the Blessed One to graciously visit the kingdom of Sravasti and proclaim the true Dharma, so that all beings may be blessed and transformed by its virtue. We humbly pray that, in your compassion, you will gladly consent, allowing my sovereign and his minister Sudatta to partake of this merit!

The Buddha said:

– Excellent! Your sovereign and his minister Sudatta wish the people of the kingdom to enjoy peace and happiness among humans and devas forever. I promise that I shall come in the near future.

The envoy paid homage and withdrew.

After accepting the king’s invitation, the Blessed One wished the true Dharma swiftly to illuminate people’s hearts. He therefore first emitted a Great Radiance from the crown of his head, causing heaven and earth to tremble, so that everyone throughout the kingdom of Sravasti became aware of his awe-inspiring spiritual power.

When he journeyed to the kingdom of Sravasti, a great many disciples accompanied and attended him. Upon reaching a travelers’ lodge, he and the great assembly entered and rested there. Along the way, he also taught and converted many people, who took refuge in the Three Jewels.

As he gradually approached the kingdom, the king, his ministers, and the people came forth bearing incense to welcome him. The crowd was as vast as a great gathering, and everyone bowed with their heads to the ground, like reeds swept low by a passing wind. It was truly an occasion of boundless joy!

Horses and carriages filled the roads, and the people flowed onward like water. The place prepared to receive him was a high, pure, and refreshing tract of land, five thousand acres square. It was solemnly adorned, with banners hung aloft, standards erected, and pennants and canopies covering the sky.

When the Buddha arrived, he sat majestically upon the jeweled seat and emitted a Great Radiance that illuminated the entire trichiliocosm. Pressing a toe against the earth, he caused the whole world to tremble, while musical instruments sounded spontaneously without anyone playing them. Through the transforming virtue of the Buddha, the blind recovered their sight; the deaf heard clearly; the mute and stammering could speak; and the hunchbacked became upright.

In short, throughout the entire kingdom, all illness, disability, and suffering came to an end. The people—great and small, men and women, young and old—rejoiced exuberantly and pressed forward together to pay homage to the Buddha.

The Buddha then taught them the Dharma according to their individual capacities. Just as a physician prescribes medicine according to each patient’s illness, those possessing abundant merit and favorable conditions quickly attained realization upon hearing the Dharma. Some attained the fruit of stream-entry; some, the fruit of once-returning; some, the fruit of non-returning; and some even attained arhatship. Some planted the causes for becoming pratyekabuddhas, while others aroused the aspiration to seek unsurpassed bodhi.

The Buddha then said to me, Ananda:

– This garden belongs to Anathapindika, while the trees belong to Prince Jeta; the two joined their efforts to establish this monastery. It should therefore be named “Prince Jeta’s Grove, Anathapindika’s Garden,” and this name shall be transmitted to future generations.

When the Buddha had spoken thus, I respectfully accepted his command. Then everyone bowed their heads, paid homage to the Buddha, and withdrew.

Chapter Forty-Four: Lặc Na Sà Gia

Thus have I heard: At one time, the Buddha was in the kingdom of Kapilavastu, at the Nigrodha Monastery.

At that time, the Sakya clan and the people beheld the Blessed One’s radiant light and miraculous transformations as he proclaimed the true teaching with majestic dignity and perfect integrity. Throughout the realms of humans and devas, ordinary beings and sages alike turned to him in reverence. They praised the group of five led by Kaundinya, wondering what wholesome affinity they had with the Buddha that enabled them to hear the Dharma first and attain liberation before all others. Both within the city and throughout the surrounding settlements, everyone honored and revered them.

When the bhiksus learned of this, they went before the Buddha and said:

– Homage to the Blessed One! The people are praising the Blessed One and commending the group of Kaundinya. What wholesome merit did they cultivate in former lives that they were liberated before the others? We humbly pray that you will instruct us.

The Buddha said:

– You should know that, countless ages ago, I made my own body into a boat to save them. Because of that wholesome affinity, I now liberated them first!

The bhiksus again said to the Buddha:

– Homage to the Blessed One! How did you save them in a former life? We humbly pray that you will teach us so that we may understand.

– Listen carefully and attentively! Here in this very Jambudvipa, there was once a kingdom called Varanasi, whose king was named Brahmadatta.

There was a merchant named Lặc Na Sà Gia. One day, while walking in a forest, he encountered a man weeping as he prepared to hang himself. He approached and asked:

– Why are you doing this? A human body is difficult to obtain, while life is fragile, ever changing and declining; one may be alive today and dead tomorrow! Come, untie the rope. Do not waste your life. Tell me what you need, and if I can help, I shall do so.

– Sir, I am desperately poor and have reached the utmost misery! I am deeply in debt and have no means left by which to live! My creditors pursue and bitterly humiliate me. They have seized all my house, fields, and property. Although you wish to save me, I have nowhere to shelter even if I remain alive. I intend to end my life here and thereby put an end to my suffering!

– Untie the rope. However great or small your debts may be, I shall repay them. Do not worry!

The man was overjoyed. He untied the rope and followed the merchant home. The next day, he went to the marketplace to meet his creditors, told them that their debts would be repaid, and instructed them to come to Lặc Na Sà Gia’s house.

The following day, so many creditors arrived that Lặc Na Sà Gia exhausted his entire fortune without settling all the debts. His wife and children were even reduced to begging for food. His parents, siblings, and neighbors all despised him as a mad fool who had ruined his family estate and left his wife and children to suffer hunger!

When he had reached this desperate impasse, a group of merchants invited him to join them on a trading voyage across the sea. He said:

– I am to be your guide, so by rights I should purchase the ship for your voyage. But I now have no money. What do you propose to do?

They replied:

– There are five hundred of us, and we shall contribute the money to purchase the ship.

They then pooled their resources and collected a great quantity of gold, which they gave to him. He spent one thousand taels to purchase a ship, one thousand taels to buy provisions for the journey, and one thousand taels to equip the vessel. Whatever remained, he gave to his wife and children and used to assist the poor man mentioned above.

The ship was strong and stout, its hull built from seven layers of planking. It was secured to the shore by seven anchor ropes. He then issued an order for the merchants to prepare to enter the sea. When they had all assembled, he proclaimed in a loud voice:

– Let only those who are unattached to family, wife and children, their own bodies and lives, and even their country come with us, for the sea holds many dangers: towering waves, violent winds, makara fish, yaksas, and venomous dragons.

After speaking, he cut one anchor rope. Over seven days, he cut all seven ropes.

The ship began its voyage across the boundless ocean, with nothing visible but sky and water. Suddenly, they encountered fierce winds and towering waves that tossed the ship from side to side and threatened to sink it. Everyone was terrified. Some seized floats, some clung to pieces of wood, and some leaped into the sea, while others remained aboard the ship. Among them were five men who said to Lặc Na Sà Gia:

– We followed you to this place, and now death is upon us. We beg you to save us!

– Yes. I have heard that the great ocean will never retain a corpse. Therefore, all of you must hold fast to me. I shall sacrifice this body to save you. Through the merit of this deed, I vow to attain Buddhahood. At that time, I shall use the vessel of the unsurpassed true Dharma to carry you first across the great ocean of birth and death.

Having spoken, he took a knife and cut his throat, dying at once. Because the great ocean does not retain a corpse, the deity of the sea sent a wind that blew his body toward the shore. The five men thereby escaped death and returned to their country.

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

– Bhiksus, you should know that Lặc Na Sà Gia of that time was none other than I in a former life. The five men who clung to his corpse are now the group of five led by Kaundinya. Now that I have attained Buddhahood, they were the first to hear the Dharma and attain its fruits for precisely this reason.

When the bhiksus heard the Buddha’s words, they praised the immeasurably vast merit of the Buddha. Each exerted himself diligently in further cultivation, bowed his head in homage, and withdrew.

Chapter Forty-Five: The Hundred-Dou Fish

Thus have I heard: At one time, the Buddha was in the kingdom of Magadha, at the Bamboo Grove.

One day, the Blessed One and the bhikkhus went to the land of Vaishali and rested in the cool shade on the bank of the Levi River. On the bank were five hundred cowherds and five hundred fishermen. These fishermen had three kinds of nets: one drawn by two hundred men, one drawn by three hundred men, and one drawn by five hundred men.

The Tathagata and the bhikkhus were seated not far from them. After a while, they saw those five hundred men pulling with all their strength, yet they could not raise the net. They then called the five hundred cowherds to help them pull. Together they succeeded in drawing up an enormous fish. Upon the fish’s body were a hundred different animal heads: the head of a horse, the head of a camel, the head of a tiger, the head of a wolf, the head of a pig, and so forth. Everyone gathered around to behold this strange fish.

Seeing this, the Buddha sent me to examine it. Obeying his instruction, I went over and saw that the great fish bore upon its body a hundred different animal heads. I then returned and reported this to him, asking him to reveal its origin clearly.

He and the great assembly went to see it. When they arrived, he asked the fish:

– Fish, are you Kapila?

The fish replied:

– Yes, Venerable One.

He continued:

– Having become a fish in this life, do you know where you will go in your next life?

– Venerable One, in my next life I shall go to the Avici Hell.

The great assembly and I did not understand why, so we asked the Buddha:

– Revered Blessed One! Why do you call this fish Kapila? Please explain it clearly to us.

The Buddha said:

– Listen attentively, and I shall tell you the origin of this fish. Long ago, during the time of Kasyapa Buddha, a brahmin had a son whom he named Kapila. The boy was intelligent and talented; among the learned and eloquent people of that time, he was the foremost. Nevertheless, compared with the wisdom and learning of the shramanas, he was greatly inferior.

When his father was dying, he admonished him:

– My son, do not engage in debate with the shramanas of Kasyapa Buddha, for their wisdom is profound and vast, and you cannot equal them.

After his father died, Kapila continued his studies and became renowned throughout the land as a gifted debater. Yet he never sat down to debate with the shramanas. Seeing this shortcoming in her son, his mother asked him one day:

– You are a man of great intelligence and learning. Is there anyone in the world today who surpasses you?

– Yes, Mother. The shramanas surpass me by far!

– In what way do they surpass you?

– Mother, if there is something I do not know and I go to ask them, they explain it clearly and make it easy to understand. But when they question me in return, I am unable to answer. Therefore, I know that I am inferior to them!

– Then why do you not go and learn their methods?

– Mother, to learn their methods, one must become a shramana. How could I, a layman, learn them?

– You can pretend to be a shramana. Once you have mastered their teachings, you may return to me. What harm could there be in that?

– Yes, Mother. I shall do as you say!

After some time, he donned the robes, took up an alms bowl, and, pretending to be a shramana, entered the monastic community to study. Because he was naturally intelligent, it took him only a short time to master the Tripitaka. One day, when he returned home for a visit, his mother asked him:

– Have you now learned enough to surpass the shramanas?

– Mother, in learning I am now their equal, but in meditative concentration I am inferior.

– How do you know that you are inferior?

– Mother, the practice of meditation is difficult and its subtle principles transcend ordinary understanding. I can neither master the practice nor comprehend its teaching. Therefore, whenever I debate with them, I am defeated!

– From now on, if you are defeated in a debate, simply revile and humiliate them!

– Mother, the shramanas cultivate the compassionate path. What offense have they committed that you tell me to revile them?

– If you revile them, you will prevail!

Kapila followed his mother’s instruction. Whenever he was defeated in debate by the shramanas, he immediately reviled them, saying, “You are fools! You are beasts—what could you possibly understand?” He would then compare one shramana to the head of this animal and another to the head of some other animal, constantly displaying a vicious attitude toward the shramanas.

Having reached this point in the account, the Buddha reiterated:

– Ananda, you should know that because Kapila maliciously reviled the shramanas at that time, he must now undergo the retribution of becoming a fish with a hundred heads!

– Revered Blessed One, when will Kapila be freed from the body of a fish?

– Ananda, you should know that when I behold this with the Buddha-eye, his deliverance remains exceedingly distant. Even after the one thousand Buddhas of this Fortunate Eon have all passed away, he still will not be freed.

When the bhikkhus and I heard the Buddha say this, every one of us shuddered, the hair on our bodies standing on end, and we were overcome with sorrow and compassion. We said in unison, “All sentient beings must carefully guard their actions of body, speech, and mind!”

Seeing the exchange between the Buddha and the great assembly, the fishermen and cowherds all joined their palms, bowed to the Buddha, and requested permission to renounce the household life and cultivate the pure conduct.

The Buddha praised them, saying:

– Come, bhikkhus!

As soon as he finished speaking, their hair and beards fell away, the clothes upon their bodies transformed into kasaya robes, and they became shramanas.

After following the Buddha and cultivating his teachings for only a short time, they exhausted all outflows of karma and attained arhatship.

For the sake of the great assembly, the Buddha expounded the Four Noble Truths. All who heard this wondrous Dharma awakened the aspiration toward the unsurpassed path of bodhi, bowed their heads in homage, and withdrew.