賢愚經

THE SUTRA OF THE WISE AND THE FOOLISH — VOLUME 13

Chapter 61: THE LION’S FIRM VOW

Thus have I heard:
At one time, the Buddha was staying in the city of Rajagriha, on Mount Grdhrakuta. At that time, Devadatta constantly harbored malicious intentions and sought to harm the Blessed One. He proclaimed himself a Buddha and instructed Prince Ajatashatru to kill his father, then ascend the throne, saying that with a new Buddha and a new king governing the realm, would that not be delightful? The prince trusted and followed him, killed his own father, and made himself king. At that time, the people of the world all harbored ill will toward the bhiksus, detesting them and not even wishing to look at them.

When the bhiksus entered the city to beg for alms, the people, filled with resentment, gave them nothing, and they returned with empty bowls. Returning to the mountain, they addressed the Blessed One:

“Devadatta has committed unwholesome deeds, causing the people to give rise to ill will toward the sramanas. They have thereby given rise to ill will toward the pratyekabuddhas and arhats of the past, present, and future, and have created immeasurable evil karma and its retribution in relation to the sages and saints of the three times. Why is this? Dyed robes of subdued color are the emblem of the sages and saints of the three times. When beings shave off their hair and beards and put on dyed robes, one should know that before long they will be liberated from all suffering, attain undefiled wisdom, and become great protectors of sentient beings. If any being can give rise to faith in those who have gone forth and wear dyed robes, that being will obtain immeasurable merit.”

The Buddha said:

“Ananda, because in a former life I gave rise to profound faith in those who had gone forth and wore dyed robes, and because I revered them, I was able to attain Buddhahood.”

Ananda addressed the Buddha:

“Blessed One, how did the Blessed One, in a former life, possess profound faith and reverence for those who wore dyed robes? I beseech you to explain this so that I may hear it.”

The Buddha said:

“Ananda, listen attentively! Long ago, immeasurable asamkhyeya kalpas in the past, in this Jambudvipa there was a great king named Devati, who ruled over eighty-four thousand lesser kings. At that time, the Buddha-Dharma did not exist in the world. There were only pratyekabuddhas, who dwelt in mountain forests, practiced meditation and cultivated the Way, traveled through the air, manifested transformations, and extensively liberated sentient beings. The young of wild animals would come and remain near them.

“There was a lion named Trakalavi, which in the language of Qin means ‘Firm Vow.’ Its body was golden in color and radiated dazzling light. It ate only fruit and grass and did not kill birds or beasts. At that time, a hunter shaved his head, put on a kasaya robe, concealed a bow and arrows beneath it, and entered the forest on foot. When he saw the lion, he was secretly delighted and thought, ‘Today I have gained a great advantage. Having encountered this beast, I can kill it, take its hide, and present it to the king, thereby escaping poverty.’

“At that moment the lion was sleeping, so the hunter shot it with a poisoned arrow. The lion awoke and was about to pursue and kill him, but when it suddenly saw that the man was wearing a kasaya robe, it thought, ‘Before long, this man will certainly attain liberation and be freed from all suffering and distress. Why is this? Because this dyed robe he wears is the distinguishing emblem of the sages of the three times. If I harm him, I will thereby commit three evils against the sages and saints of the three times.’ Having thought this, it immediately abandoned the intention to harm him and uttered this verse: ‘Da-la-la, ba-sha-sa ta-ha.’ When the lion had spoken these words, heaven and earth shook, and rain fell from a cloudless sky.

“The devas were alarmed. Looking down upon the world with their divine eyes, they saw that the hunter had slain the Lion Bodhisattva. From the sky they caused celestial flowers to rain down as an offering to its corpse. The hunter then skinned the lion, returned home, and presented the hide to King Devati in hopes of receiving a reward.

“At that time, the king thought, ‘The scriptures state: “If an animal has a golden-colored body and distinctive physical marks, it is certainly a great bodhisattva.” How, then, could I reward this man? If I rewarded him, it would be no different from taking part in the killing.’ The impoverished hunter repeatedly begged the king to take pity on him and grant him a small amount of wealth. The king asked the hunter:

“‘Were there any extraordinary signs when the lion died?’

“He replied:

“‘Your Majesty, it uttered eight syllables. Then heaven and earth shook, rain fell spontaneously from a cloudless sky, and flowers descended from the heavens.’

“When the king heard this, he was filled with boundless joy and vigorous faith. He summoned his experienced ministers and wise men and asked them to explain the meaning of those sounds. None of them, however, was able to explain them.

“In a forest beside a deep marsh there lived a seer named Syama, who was exceptionally intelligent and thoroughly understood the principles of things. The king invited the seer to come and asked him to explain the meaning of the eight syllables.

“‘Da-la-la’ means that those who shave their heads and wear dyed robes will soon attain liberation from samsara. ‘Ba-sha-sa’ means that those who shave their heads and wear dyed robes all bear the marks of sages and are near to nirvana. ‘Ta-ha’ means that those who shave their heads and wear dyed robes will be looked upon with reverence by all devas and human beings.

“When the seer had finished his explanation, King Devati rejoiced. He immediately summoned the eighty-four thousand lesser kings to assemble in one place. He had a lofty carriage made from the seven treasures and spread the lion’s hide upon it, displaying it so that everyone might honor it together. They burned incense, scattered flowers, and made offerings with the utmost reverence. Afterward, they made a golden coffin, placed the lion’s hide within it, and erected a stupa to enshrine it. Because the people gave rise to wholesome thoughts through these circumstances, after their deaths they were all reborn in the heavenly realms.”

The Buddha told Ananda and the fourfold assembly:

“Because the lion at that time gave rise to a wholesome mind toward one who wore a dyed robe, throughout a trillion kalpas it became a wheel-turning king and served as a field of merit for sentient beings, until it finally attained Buddhahood. Was Trakalavi someone else? It was none other than I myself in a former life. Because King Devati made offerings to the lion’s hide, throughout a trillion kalpas he was reborn among devas and humans as the foremost in honor, cultivating many roots of goodness. He is now the bodhisattva Maitreya. The seer of that time is now Shariputra. The hunter is now Devadatta.”

At that time, after the fourfold assembly had followed the Buddha and heard him teach these causes and conditions from the past, their hearts were filled with joy. They said:

“We are ignorant and lack discerning wisdom, and therefore we gave rise to evil thoughts. We beseech the Tathagata to have compassion for us foolish ones and permit us to repent of our former offenses.”

Out of compassion, the Blessed One then taught the wondrous Dharma of the Four Noble Truths. According to the conditions they had cultivated in the past, they each attained various fruits. After hearing the teaching, some attained the fruit of stream-entry, once-returning, non-returning, or arhatship; others gave rise to the aspiration to seek unsurpassed, right, and true enlightenment.

At that time, Ananda and the fourfold assembly, having heard what the Buddha had taught, all rejoiced, bowed in homage, and faithfully practiced it.

Chapter 62: THE BRAHMIN WHO OFFERED CLOTH TO PATCH A ROBE AND RECEIVED A PREDICTION
Thus have I heard:
At one time, the Buddha was staying in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Shravasti. At that time, the Blessed One took his attendant Ananda into the city of Shravasti. In order to manifest an expedient means for liberating sentient beings, the Blessed One wore a robe that was torn in several places.

After completing his alms round, as he was about to return to his resting place, a brahmin came before the Buddha and paid homage. Seeing the Buddha’s countenance and luminous marks, which were extraordinarily wondrous, and also seeing that the Buddha’s robe was slightly torn, he wished to make an offering. He therefore cut off a small piece of white silk from his household cloth, presented it to the Buddha, and said:

“I beseech the Tathagata to accept this piece of silk and use it to patch his robe.”

The Buddha immediately accepted it. When the brahmin saw the Buddha accept his offering and bestow a prediction upon him, his joy doubled. The Buddha then predicted:

“In a future age, after two asamkhyeya kalpas, you will attain Buddhahood. You will possess spiritual powers, the excellent physical marks, and all ten epithets.”

After bestowing this prediction, the Buddha joyfully departed. At that time, the wealthy elders of the kingdom all harbored doubts, thinking, “Why did the Blessed One receive such a small offering yet repay that kindness with so great a reward?” Having thought this, for the sake of the Tathagata,

They tore apart fine robes and fashioned various garments to offer to the Buddha. Venerable Ananda asked the Buddha:

“World-Honored One, what wholesome deeds did you perform in the past that now cause everyone to offer you robes? I humbly beseech the Tathagata to explain this to me so that I may understand clearly.”

The World-Honored One said:

“Listen attentively, and I shall explain it to you.

“In the immeasurable asamkhya kalpas of the past, a Buddha named Vipasyin appeared in the world, accompanied by an assembly of ninety thousand people. The king at that time was named Bandhu. A great minister invited the Buddha and the Sangha to accept offerings for three months, and the Buddha consented. The minister then returned home to prepare offerings for the Buddha and the Sangha. At that time, King Bandhu went to the Buddha and said:

“‘May the Tathagata and the Sangha accept my invitation to receive offerings for three months.’

“The Buddha said to King Bandhu:

“‘I have already accepted the great minister’s prior invitation. According to the Dharma, I should not go back on it.’

“The king returned to the palace and told the great minister:

“‘The Buddha is in my kingdom, and I now wish to make offerings to him. But you have already invited him. You may yield this occasion to me; after I have completed my offerings, you may invite him afterward.’

“The great minister replied:

“‘Your Majesty, if the great king can guarantee my life, guarantee that the Tathagata will always remain here, and ensure that the kingdom will always be peaceful and free from calamity—if the great king can guarantee all these things, then I shall yield and allow the great king to invite the Buddha first.’

“The king thought to himself, ‘These things would surely be difficult to guarantee,’ and therefore said:

“‘Then let you invite and make offerings for one day, and afterward I shall invite and make offerings for one day.’

“The great minister agreed, and together they prepared the offering assemblies, each having his wishes fulfilled. At that time, the great minister had three robes made for that Tathagata and offered seven-paneled robes to the ninety thousand bhiksus.

“Ananda, you should know that the great minister who offered garments to the Buddha and the Sangha was none other than I in a former life. Life after life, I tirelessly planted merit in fields of blessings; therefore, I now receive offerings beyond compare.”

After Venerable Ananda and the assembly heard the Buddha’s words, they rejoiced and diligently cultivated meritorious deeds. They bowed at the Buddha’s feet and respectfully practiced as instructed.

Chapter 63: THE BUDDHA FIRST GIVES RISE TO A MIND OF LOVING-KINDNESS

Thus have I heard:

At one time, the Buddha was staying in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Sravasti. At that time, the bhiksus who had been dwelling in the summer retreat came to the Buddha, bowed, and inquired after him. The Buddha gently comforted them with loving-kindness, asking, “Were you free from hardship while dwelling there?” His heart was filled with profound affection. Seeing this, I asked the Buddha:

“World-Honored One, does such extraordinary loving-kindness and affection have an origin in the distant past or the recent past?”

The Buddha said:

“Ananda, if you wish to know, listen attentively as I speak.

“An incalculable number of asamkhya kalpas ago, two sinners were together in hell. They were suddenly driven forth and forced to pull an iron cart. Their skins were cut away and used as the cart’s yoke, and they were beaten with iron whips and forced to run east and west without rest. One of them was weak and feeble. The hell guards tormented him; he fell to the ground, then rose again, exhausted and suffering beyond measure, dying and coming back to life. When the other man saw him suffering in this way, a mind of loving-kindness and compassion arose within him. He said to the hell guard:

“‘Please have compassion on him. I am strong enough to pull the cart alone.’

“The hell guard became enraged and struck him with a staff, killing him instantly. His consciousness was then reborn in the Trayastrimsa Heaven.”

Having related this, the Buddha continued:

“Ananda, you should know that the person in hell who gave rise to loving-kindness at that time was I in a former life. At that time, while undergoing punishment in hell, I first gave rise to a mind of loving-kindness and compassion for all beings. I have never retreated from or abandoned it, even to this day, for I delight in cultivating compassion for all.”

After Venerable Ananda heard the Buddha’s words, he rejoiced and respectfully practiced as instructed.

Chapter 64: KING MURDHAJATA

Thus have I heard:

At one time, the Buddha was staying in Prince Jeta’s Grove, in Anathapindika’s Park, in the kingdom of Sravasti, together with an assembly of one thousand two hundred and fifty bhiksus. At that time, the World-Honored One saw that the bhiksus delighted in fine possessions, were attached to fame and gain, and, for the most part, accumulated things without contentment. Seeing this, he spoke about the harm of craving gain:

“Those who crave gain presently endanger their lives, and after death they fall into the three lower realms, where they undergo immeasurable suffering. Why is this so? I recall that in the past, because of greed, I fell into lower states and endured many afflictions.”

Venerable Ananda then joined his palms, knelt, and asked the Buddha:

“World-Honored One, how did greed cause you to fall into lower states in the past? May the World-Honored One explain this so that we may understand.”

The World-Honored One said:

“In the immeasurable and boundless asamkhya kalpas of the past, here in Jambudvipa there was a great king named Kusali, who ruled over eighty-four thousand lesser kingdoms and had twenty thousand queens and palace women and ten thousand great ministers.

“At that time, a swelling shaped like a cocoon grew on the crown of the king’s head. It was translucent and caused him no pain. Gradually it grew until it was as large as a gourd. When it split open, a child emerged. He was extremely handsome, with smooth blue-black hair and a golden-purple complexion. A physiognomist was invited to examine whether his marks were auspicious or inauspicious. After examining him, the physiognomist told the king:

“‘This child possesses immense merit and virtue and has a majestic bearing. In the future, he will certainly become a holy king who rules the four continents.’

“He was therefore named Mandhatr, which is translated as ‘Born from the Crown.’ When he came of age, the king granted Born from the Crown a separate kingdom as his fief. Later, the great king became gravely ill. All the lesser kings came to attend him, but his condition did not improve, and he passed away. The lesser kings then went together to Born from the Crown and said:

“‘The great king has passed away. Please ascend the throne as his successor.’

“Born from the Crown replied:

“‘If I possess sufficient merit to become king, the Four Heavenly Kings and Sakra must come to welcome me and install me upon the royal throne.’

“After he made this vow, the Four Heavenly Kings immediately descended, each holding a jeweled vase filled with fragrant water, which they poured upon the crown of King Born from the Crown’s head. Sakra brought a jeweled crown and placed it upon the king’s head. The lesser kings then urged him to go to the great kingdom and govern it. King Born from the Crown said again:

“‘If I possess sufficient merit to become king, the kingdom should come to me; I should not have to go to the kingdom.’

“After he made this vow, all the palaces, gardens, forests, ponds, and lakes of the great kingdom came to the place where the king was. The golden wheel, elephants, horses, jewel women, divine jewel, treasury minister, and military commander all gathered there. As the king of the four continents, the Wheel-Turning King traveled throughout his realm. Seeing his subjects plowing the earth and planting fields, the king asked his attendant:

“‘What do these beings intend to do here?’

“He replied:

“‘Because beings with physical forms can survive only by eating, they plant the five grains to sustain their lives.’

“The king made this vow:

“‘If I possess sufficient merit to become king, food of a hundred flavors should appear naturally and satisfy everyone, so that no one suffers hunger or thirst.’

“When he had made this vow, food and drink immediately appeared. One day, the king went out sightseeing and saw people sewing and weaving. He asked again:

“‘What are they doing?’

“His close attendant replied:

“‘Although food comes to the people naturally, they still need clothing. Therefore, they weave cloth and sew garments with which to adorn themselves.’

“The king again made this vow:

“‘If I possess sufficient merit to become king, fine garments should appear naturally so that they may be bestowed upon all the people, leaving none poor or lacking.’

“When he completed this vow, garments of extraordinarily beautiful colors naturally grew from the trees, supplying all the people with more than they could use.

One day, while out strolling, the king saw people making musical instruments. The king asked:
— What are they doing?
A close attendant replied:
— Your Majesty, the people already have sufficient food and clothing. They lack only music, so they are making musical instruments for their enjoyment.
The king again made a vow:
— If I possess merit worthy of being king, may rare and wondrous musical instruments come of themselves.
As soon as he had made this vow, musical instruments appeared hanging from the branches of all the trees. Anyone who needed one could take it down and use it. Their sounds blended harmoniously, and no one who heard them failed to rejoice. The king’s virtue was profound, and myriad blessings gathered around him. The seven precious substances rained down throughout all the lands. The king asked his ministers:
— Whose virtue has brought this about?
His ministers replied:
— This is Your Majesty’s virtue, as well as the merit of the people of the realm.
The king again made a vow: “If this is the people’s merit, the precious substances should rain down everywhere. If it is my virtue alone, they should rain only within the royal palace.”
As soon as he had spoken, they rained only within the palace for seven days and seven nights. King Murdhaja enjoyed the pleasures of the five desires in Jambudvipa for eighty-four thousand years. At that time, a yaksha suddenly appeared before the palace and proclaimed in a loud voice:
— In the east there is a land called Purvavideha, where joy and pleasure are beyond compare. Great King, you may go there and see it.
The king immediately agreed and wished to make a tour there. The golden wheel again turned, rising into the sky and traveling through the air, while his ministers, the seven precious treasures, and all the rest followed behind. When he reached that land, its lesser kings all came to pay homage. There the king freely enjoyed the five desires. After eight hundred million years, the yaksha came and proclaimed:
— In the west there is a land called Aparagodaniya, which is also exceedingly delightful. The king may go there.
The king agreed and traveled to that land, where he enjoyed its blessings for one billion four hundred million years. The yaksha again came and proclaimed:
— In the north there is a land called Uttarakuru. It is peaceful, secure, prosperous, and beautiful, and its people are numerous and affluent.
The king consented to go there and remained, enjoying the five desires to his heart’s content for one billion eight hundred million years. The yaksha again came and proclaimed:
— There is also the realm of the Four Heavenly Kings, where joy and happiness are immeasurable.
The king immediately went there with his ministers and the four divisions of his army, traveling through the air. Seeing them from afar, the Four Heavenly Kings were greatly frightened. They assembled their forces and went out to resist them, but in the end they could not prevail and had to withdraw. King Murdhaja remained there at leisure, enjoying bliss for one billion years. Then the king conceived the desire to ascend to the Trayastrimsha Heaven. Together with his ministers and troops, he flew upward through the air. At that time, five hundred rishis were dwelling on the slopes of Mount Sumeru. The king’s elephants and horses discharged urine and excrement, which fell upon and defiled the rishis’ bodies. The rishis asked:
— What caused these things to fall upon us?
One rishi said:
— I have heard that King Murdhaja wishes to ascend to the Heaven of the Thirty-three. His elephants and horses have caused these impurities to fall here.
The rishis became furious and uttered a spell that caused King Murdhaja, his ministers, and his soldiers all to halt, unable to proceed. Knowing what had happened, King Murdhaja made a vow:
— If I possess merit, may all these rishis come here and serve me.
The king’s virtue was so vast that it moved the five hundred rishis to come to his side, assist with his horses and chariots, and accompany him upward to heaven. From afar, the king saw a heavenly city called Sudarshana. Its color was pure and radiant, and it was lofty and extraordinary.

This city of Sudarshana had one thousand two hundred gates. The devas were frightened and closed every gate, together with three layers of iron fortifications, yet King Murdhaja’s forces advanced directly without stopping. The king then took up a conch and blew it; he drew his bow and nocked an arrow, whereupon all one thousand two hundred gates opened simultaneously.

King Sakra came forth, and the two kings met. Sakra invited King Murdhaja into the palace and asked him to share his throne. The king of the devas and the people of heaven had the same kind of appearance and could not be distinguished at first sight; they could be told apart only by the speed with which their eyes blinked.

The king enjoyed the pleasures of the five desires in heaven through the reigns of thirty-six kings, the last being Sakra, who was Mahakasyapa.
At that time, the asura king raised an army, ascended to heaven, and fought with Sakra. Sakra’s forces could not withstand them and retreated into the city. King Murdhaja again took up his conch and blew it, then drew his bow and nocked an arrow. The asura king immediately collapsed and fell. King Murdhaja thought to himself: “My power is so great that none can equal me. How can I continue to share the throne with Sakra? It would be better to destroy him and rule here alone, enjoying its pleasures.” The instant this evil thought arose, he fell from heaven. While still before the palace, he suddenly died. The devas came and asked:
— Why did King Murdhaja’s life end? What karmic retribution did he receive?
King Sakra replied:
— If anyone asks, you should answer: King Murdhaja died because of greed. He ruled the four continents, lived for four billion years, caused the seven precious substances to rain down, and even became king of two heavenly realms, yet he knew no contentment. Therefore, he fell.
Having related this, the Buddha reiterated:
— Therefore, bhiksus, material gain and offerings are truly a great calamity. You should contemplate abandoning them and swiftly seek the true path.
Venerable Ananda said to the Buddha:
— What merit did King Murdhaja plant in a former life that enabled him to obtain such immeasurable blessings? May the Blessed One explain this to us.
The Buddha said:
— In the distant past, incalculable kalpas ago, a Buddha named Phussa appeared in the world. Together with his disciples, he traveled among the people teaching and transforming them. At that time, the son of a brahmin wished to take a wife. He carried beans in his hand to scatter as part of a customary worldly rite. On the road he encountered the Buddha, and joy arose in his heart. He immediately took the handful of beans and offered them to the Buddha, placing four beans in the Buddha’s bowl and one upon the crown of his head. Through these causes and conditions, he received immeasurable blessings. Because four beans entered the bowl, he became king of the four continents; because one bean was placed upon the crown of the Buddha’s head, he enjoyed the blessings of two heavenly realms.
When the disciples heard the Buddha’s teaching, incalculably many attained the first fruit, the second fruit, the third fruit, and even arhatship. They received and upheld the Buddha’s teaching, rejoiced, and respectfully practiced it.

Chapter 65: THE TEN SONS OF LADY SUMANA

Thus have I heard:

Once, the Buddha was staying in Prince Jeta’s Grove, Anathapindika’s Park, in the kingdom of Sravasti. At that time, the householder Sudatta had a youngest daughter named Sumana. Her features were upright and her beauty extraordinary.

Her father cherished her far more than his other children and took her with him whenever he went out. On one occasion, the householder brought her to the Buddha. When the girl saw the Buddha, she rejoiced and wished to anoint the Buddha’s dwelling with fragrant paste.

She was holding a pippala fruit in her hand, and when the Buddha asked her for it, she obediently presented it to him. The Buddha sought fine seeds of fragrant flowers and gave them to the girl in return. The father and daughter returned to the city, purchased the various fine fragrances the Buddha needed, and brought them to the Jeta Grove Monastery, where she personally ground them each day.
At that time, King Taksasila sent one of his sons to the kingdom of Sravasti. The prince first traveled through other countries and then gradually made his way to the monastery. Seeing Lady Sumana grinding fragrances, he fell in love with her beauty and wished to take her as his wife. He immediately entered the city and said to King Prasenajit:
— There is a young woman who greatly pleases me. I beg the Great King to grant her to me and not oppose my wish.
The king asked:
— Whose daughter is she?
He replied:
— She is Sudatta’s daughter.
The king said:
— You must go and ask for her yourself. I cannot speak on your behalf.
The prince again said to the king:
— If the Great King permits it, I shall personally go and ask for her hand.
The king said:
— You have my permission.
The foreign prince ordered his carriages, horses, and belongings sent back to his own kingdom, retaining only one elephant. He then went to the Jeta Grove Monastery, seized the girl Sumana, placed her upon the elephant, and rode away.

When the elder Sudatta heard the news, he sent men
in pursuit, but the elephant ran so swiftly that they
could not catch up. The young man therefore returned
to his homeland and took the maiden as his wife.
Later, she became pregnant and gave birth to ten
eggs. After some time, the eggs hatched into ten boys,
whose extraordinarily handsome appearances were
unlike those of ordinary people. They all delighted in
hunting and killing living creatures. Their mother,
feeling compassion for them, admonished them not to
do such things. Her sons said to her:
— Hunting is great fun. Why do you now forbid
and detest it?
Their mother said:
— My dear sons, it is a cause of wrongdoing. Why
is this so? Those who commit the karma of killing will
fall into hell and undergo many sufferings. For many
thousands of years, they will repeatedly become deer,
goats, rabbits, birds, and beasts, only to be hunted in
turn by others. Their lives will be short, and though
they may wish to escape, they will be utterly unable
to do so.
Her sons asked:
— Do these words come from your own heart, or
did you hear them from someone else?
Their mother replied:
— Long ago, I followed the Buddha and heard
these things taught.
The sons then asked their mother:
— Who is the Buddha? Please explain clearly to
us.
Their mother said:
— Have you not heard? The son of King
Suddhodana of the city of Kapilavastu possessed a
radiant form and was destined to become a Wheel-
turning Sage King. Yet, weary of old age, sickness,
and death, he left home to study the Way. He fulfilled
his vows and attained the unsurpassed fruit. His body
stands one zhang and six chi tall and is adorned with
incomparable marks of excellence. He has realized
the three knowledges and six supernormal powers,
and clearly knows the past and future throughout the
three periods of time, as plainly as a jewel resting in
the palm of his hand.
When the sons heard this, their hearts were filled
with joy, and they asked their mother:
— How far away is the Buddha? Is it possible for
us to meet him?
Their mother replied:
— He is presently residing in the kingdom of
Sravasti.
The sons said to their mother:
— We wish to go and see the Buddha.
Their mother immediately gave them permission,
and the ten sons went together to the kingdom of
Sravasti. When the elder Sudatta saw the youths, he
felt immeasurable affection for them and led them to
the Jeta Grove Monastery to behold the Tathagata.
When the boys saw the Buddha, they found his
countenance millions upon millions of times more
beautiful than their mother had described, and the
joy in their hearts was beyond measure. The Buddha
then taught the wondrous Dharma according to their
capacities, and all ten attained the pure Dharma eye.
They then addressed the Buddha, asking permission
to leave the household life. The Buddha asked:
— Have your parents given you permission?
They replied:
— Blessed One, we have not yet asked them.
The Buddha said:
— If your parents have not given permission, you
may not leave the household life.
Sudatta then said:
— Blessed One, these are my grandsons through
my daughter. I now give them permission to leave the
household life.
The Buddha immediately consented to admit them
into the Way. Their hair and beards fell away of their
own accord, Dharma robes appeared upon their
bodies, and they became sramanas. Diligently applying
themselves to the great work, they attained arhatship.
These ten bhiksus were greatly admired and revered.
They always came and went together and lived in the
same dwelling place, and there was no one in the
kingdom who did not respect and esteem them.
Ananda addressed the Buddha:
— What merit did these ten bhiksus possess that
they were born into a noble family, endowed with
rarely seen beauty, and then encountered the Blessed
One and brought all suffering to an end? I pray that
the Blessed One will explain this fully for me.
The Buddha said:
— Ananda, ninety-one kalpas ago, the Buddha
Vipasyin appeared in the world. After completing his
work of teaching and transforming beings, he entered
nirvana. His physical body was cremated, and his
relics were distributed so that innumerable stupas
could be built to enshrine them.
At that time, one stupa had fallen into decay. An
old woman wished to repair it. Seeing ten young men
passing along the road, she said:
— This is a venerable stupa of immense merit.
Therefore, it should be restored, and by doing so you
will obtain wholesome fruits in the future.
The ten young men rejoiced and together helped
repair it. When the work was finished, they all vowed
to become the old woman's sons. From that time until
now, throughout ninety-one kalpas, whether born in
the heavens or among human beings, they have always
been born together and enjoyed blessings and
happiness. They have always surpassed others in three
respects: first, their forms were upright and handsome;
second, they were loved and respected by everyone;
and third, they always enjoyed long lives.
Throughout many kalpas, they never fell into the
three evil destinies. Now they have encountered me,
bathed in the transforming waters of the Dharma,
cleansed themselves entirely of defilement, and
become Worthy Ones. You should know that the old
woman of that time is now none other than Toman.
The ten young men are now these ten arhats.
When the Buddha had spoken these words, among
the assembly listening to the Dharma, some attained
the fruit of stream-entry, once-returning, non-
returning, or arhatship; others gave rise to the
irreversible Mahayana resolve. They accepted the
Buddha's words with faith, rejoiced, and respectfully
put them into practice.

Chapter 66: VARCAS

Thus have I heard:

At one time, the Buddha was dwelling in the
kingdom of Rajagrha, on Mount Grdhrakuta. At that
time, there was in that kingdom a wealthy elder named
Sirivarcasa, whose household was prosperous and
whose treasures were abundant. His wife became
pregnant and later gave birth to a son of majestic and
exquisite appearance, with few equals in the world.
His parents were overjoyed and regarded this as a
great blessing, so they invited a physiognomist to
examine the boy's marks.
After examining him, the physiognomist said to
his parents:
— This child possesses merit and virtue and will
bring glory to his family.
Hearing this, the elder became even more joyful
and asked the physiognomist to give the child a name.
The physiognomist asked:
— Were there any auspicious signs from the time
he was conceived?
The elder replied:
— The child's mother was formerly clumsy in
speech, but ever since she became pregnant, she has
spoken with extraordinary eloquence and quickness!
The physiognomist therefore named the child
Varcasa. As the boy grew up, his intelligence surpassed
that of all others. One day, while roaming about with
his companions, he saw in the house of the musician
and dancer Nata a daughter of exquisite beauty, whose
lovely countenance was rarely equaled. He fell in love
with her and wished to take her as his wife. Returning
home, he asked his parents to seek her hand in
marriage. His parents said:
— You belong to a noble family, while that maiden
comes from a lowly caste. Your social stations are
unequal. How could you become so deeply attached
to her? You may not act as you please.
Varcasa replied:
— Please do not speak of whether our families are
well matched. Consider only the persons themselves.
Out of compassion for me, please seek her hand in
marriage. If I cannot fulfill this wish, I will kill myself.
His parents therefore yielded and sent someone
to the maiden's family to propose marriage. Her
family replied:
— Your household belongs to a great clan, while
ours is of humble standing. Since the two families are
not equal, how could there be a marriage between
them?
The son continued to plead earnestly without
ceasing and again sent someone with a letter to ask
for her hand. The maiden's family replied:
— If he can follow the customs of our household
and learn all the arts of singing, dancing, and the like,
mastering each of them completely, and then pass a
performance examination before the king, only then
may the marriage take place.
Infatuated with the maiden's beauty and utterly
unashamed, the young man immediately went to her
family and studied the performing arts. After some
time, he mastered them all. At that time, the king
assembled the Natas to display their skills in games
such as hide-and-seek and other feats of artistry. The
elder's son also performed his skills before the king.
He ran about searching, but the king suddenly
disappeared from sight, so he attempted to climb to a
high place to look for him. Halfway up, his strength
gradually failed, and he was about to fall. Terrified and
with nowhere to turn for support, he saw the Venerable
Maudgalyayana approach through the sky and say:
— Do you now wish to preserve your life and
follow the Way, or would you rather fall to the ground
for the sake of obtaining that maiden?
The young man replied:
— I only pray that I may remain alive; I no longer
care about that maiden.
The Venerable Maudgalyayana immediately
transformed the empty sky into level ground. The
young man at once ceased to be afraid and descended
from that ground, preserving his life. Having thereby
obtained safety, he rejoiced beyond description and
followed the Venerable Maudgalyayana to the place of
the Blessed One, where he bowed and made offerings.
At that time, the Buddha

He extensively expounded subtle treatises, such as treatises on generosity, treatises on observing the precepts, and on rebirth in the heavens.... If one wishes to leave impurity far behind, the swiftest way is to renounce the household life. His mind then opened and understood, and he immediately attained the first fruit. Thereupon he addressed the Buddha, vowing to renounce the household life and cultivate the Right Dharma. The Blessed One accepted his request; his hair and beard fell away of themselves, and Dharma robes appeared upon his body. Having become a śramaṇa, he diligently concentrated on meditation, contemplated, and cultivated right conduct. He brought all the outflows to an end and became an arhat.

Venerable Ananda came before the Buddha and said:

“Blessed One, what causes and conditions did the śramaṇa Bà-thế-chất have with that woman in a former life, such that his mind became so deluded and attached that he nearly fell into mortal peril? Furthermore, what causes and conditions did he create that enabled him to encounter Venerable Maudgalyayana and, through his kindness, be delivered? And what causes and conditions enabled him to attain the fruit of the Worthy One?”

The Buddha said:

“Ananda, immeasurable kalpas ago, in the country of Varanasi, there was an elder who had a son of exceedingly handsome and upright appearance. At that time, someone in his household returned from a sea voyage and presented the elder with a bird’s egg, which he accepted. After some time, the egg hatched, producing a phoenix whose wings and plumage shone brilliantly.

“The elder loved it dearly and gave it to his son as a companion in play. Gradually, the bird grew large. The elder’s son would then mount its back and fly everywhere to view the sights. Once satisfied, he would return home, doing so day after day. After some time, when the elder’s son had grown up, he heard that the king of another country was holding a competition. He therefore mounted the bird and flew there to watch. The bird perched atop a tree. The young man suddenly saw the king’s daughter and fell in love with her. He sent someone to deliver a letter expressing his feelings.

“The princess consented, and the two began an intimate relationship. Because their love was not kept secret, the king learned of it and sent men to pursue and arrest him. After capturing him, they bound him and intended to behead him. The elder’s son said:

“‘Why do you intend to kill me? Allow me to climb the tree and cast myself down to my death.’

“They agreed and allowed him to climb onto a branch. He climbed onto the bird’s back, flew into the sky, and escaped. Thanks to that bird, his life was preserved.”

The Buddha said:

“Ananda, the elder’s son at that time is now Bà-thế-chất. The princess of that time is now the daughter of that household, and the phoenix is now Venerable Maudgalyayana. In his former life, infatuation with beauty brought him into distress, and he was saved by the bird. Now, once again, his craving for beauty nearly brought him to his death, and through Maudgalyayana he gained safety.

“Bà-thế-chất became eloquent in speech and attained the state free from outflows because, in a former time, there was a layman in Varanasi who encountered a pratyekabuddha going on almsround. The layman immediately offered him a meal and then invited him to expound the sutras and Dharma. The pratyekabuddha declined, being unable to teach. He then tossed his bowl into the air, leapt aloft, and departed. The layman thought, ‘This man possesses immeasurable bodily powers and transformations, yet he cannot expound and teach. I vow that in a future life I shall meet a holy sage hundreds of millions of times greater than this practitioner, who will proclaim and elucidate the meaning of the Dharma without limit or end, and who will also enable me personally to attain realization.’

“Because of those causes and conditions, he is intelligent in this life and has attained the fruit of arhatship.”

When the Buddha related these causes and conditions from former lives, none among those who heard him failed to rejoice. After hearing, some attained the fruits of stream-enterer, once-returner, non-returner, or arhat. Some planted roots of virtue leading to pratyekabuddhahood, while others aroused the bodhisattva aspiration. They all believed the Buddha’s words, bowed in homage, and reverently practiced them.

Chapter 67: UPAGUPTA

Thus have I heard:

At one time, the Buddha was staying in Prince Jeta’s Grove, Anathapindika’s Park, in the country of Sravasti. At that time, there was in that country a brahmin named A-ba-cúc-đê. He was intelligent and widely learned, thoroughly versed in matters ancient and modern. He went to the Buddha and asked to become a śramaṇa. Thereupon he said:

“If I renounce the household life, will my wisdom and eloquence equal those of Venerable Sariputra? If they will not, I shall return home.”

The Buddha said:

“You will not equal him.”

At that time, the brahmin ceased seeking to learn the path and returned home. Afterward, the Blessed One told the assembly:

“One hundred years after my nirvana, this brahmin will receive the transforming influence of the Dharma and attain the six superknowledges. His wisdom will be lofty and far-reaching, and the beings he teaches and guides will be as numerous as fine dust motes.”

When the Buddha was about to enter nirvana, he told Ananda:

“After my nirvana, all the Sutra Treasury shall be entrusted to you. You must receive, uphold, and disseminate it widely.”

After the Blessed One entered nirvana, Ananda upheld the Dharma. Later, when Venerable Ananda wished to relinquish his body, he told his disciple Da-thê-kỳ:

“After I pass away, you must preserve all the essential scriptures.”

Venerable Ananda then said:

“In Varanasi there will be a layman named Cúc-đê. He will have a son named Upagupta. Go and ask him to join you in practicing the path. When you come to the end of your life, entrust the Dharma to that man.”

After Venerable Ananda passed into nirvana, Da-thê-kỳ upheld the Buddha-Dharma, traveled throughout the world teaching and transforming beings, and delivered a great many people. He came to Varanasi and visited the layman’s house to become acquainted with him, frequently going back and forth to that household. The layman had a son named A-ba-cúc-đê. While the child was still young, Da-thê-kỳ went there and asked for him, wishing to have him study the path. His father replied:

“I have only this one son to continue the family line, so I cannot give him to you. If another son is born, I will give him to you.”

Later, another son was born, named Nanda-cúc-đê. Da-thê-kỳ again came and asked for him. The father said:

“The elder son manages affairs outside, while the younger son manages affairs within. Only in this way can the household prosper. If another child is born in the future, I shall certainly offer him to you.”

Da-thê-kỳ was an arhat endowed with the Three Knowledges and could discern people’s capacities. Seeing that these two children had no affinity with the path, he no longer sought to request either of them.

At that time, another son was born into the layman’s household. His countenance was handsome and dignified, and his physical features were exceptional. Da-thê-kỳ then came and asked for him, but the father said:

“This child is still young and cannot yet render service. Moreover, our household is poor.”

As the child gradually grew up, he displayed intelligence and ability, so his father entrusted him with goods to conduct business. At that time, Da-thê-kỳ approached him, taught him the Dharma, instructed him to maintain mindfulness, and had him keep count with black and white pebbles. Whenever a wholesome thought arose, he was to set down a white pebble; whenever an unwholesome thought arose, he was to set down a black pebble.

Upagupta followed the instruction and cast down pebbles according to whether his thoughts were wholesome or unwholesome. At first there were very many black pebbles and few white ones. As he gradually cultivated himself, the black and white pebbles became equal.

Continuing without cease to maintain mindfulness, eventually there were no more black pebbles, only white ones. As his wholesome thoughts became abundant, he attained the first fruit.

At that time, there was a courtesan in the city who sent a maidservant with money to buy flowers. Upagupta was honest and upright by nature, and he gave her flowers without taking the money. The maidservant brought the flowers back. The courtesan found this strange and asked her:

“On the previous occasion, you bought flowers with the same amount of money. Why were there so few then, whereas today you obtained so many?”

The maidservant replied:

“Today, the flower seller was benevolent and courteous and gave them impartially; therefore, I received many. Moreover, his appearance is extraordinarily handsome, and everyone who sees him cherishes him.”

When the courtesan heard this, she sent someone to invite him. Upagupta restrained himself and did not go. She repeatedly invited him, but in the end he still refused to obey her summons. At that time, the courtesan was committing adultery with a prince. Coveting his garments and precious possessions, she put profit above righteousness, killed the prince, and concealed his body. The royal family searched for him and found his corpse in the courtesan’s house. They seized her, cut off her hands and feet, and sliced off her nose.

her ears cut off and hung in a high place. Although she suffered in this way, she had not yet died. Ưu-ba-cúc-đề went to that place.

The courtesan said:

— Formerly, when my appearance was beautiful and dignified, you would not meet me. Now that my body is mutilated and ruined, how can I meet you?

Ưu-ba-cúc-đề replied:

— I have not come here out of desire for your beauty. I have come only out of compassion.

Thereupon, he expounded the Dharma of impermanence, teaching that the body is impure, suffering, empty, and without self. Each of these should be contemplated carefully. In the end, what is there upon which one can rely? Yet people, being deluded, falsely give rise to thoughts of attachment. After hearing the Dharma, the courtesan attained the pure Dharma-eye.

At that time, Da-thê-kỳ again went to the house of the layman and asked for the young man. His father complied and gave him over. Da-thê-kỳ led him back to the monastery and had him receive the ten precepts. When he reached the age of twenty, he had him receive full ordination. As soon as the fourth motion and resolution was completed, he attained the fruit of arhatship and fully realized the Three Knowledges and Six Superknowledges. He was eloquent and extraordinarily skilled in exposition, so he gathered the people and taught the Dharma to the assembly.

At that time, Māra Ba-tuân came to that assembly and caused gold coins to rain down. Everyone scrambled to seize them and refused to listen to the Dharma. On the second day, the assembly was gathered again, and Māra caused flowers to rain down, disturbing the minds of the congregation. On the third day, the Venerable again gathered the assembly. Māra, the king of demons, then transformed himself into a great elephant of blue lapis-lazuli color, with six tusks in its mouth. Upon the six tusks were seven pools; in each of the seven pools were seven lotus flowers; and upon every lotus flower were seven celestial maidens. All these celestial maidens performed music, while the elephant walked alongside them. Everyone gazed intently and paid no attention to the Dharma.

On the fourth day, the Venerable again gathered the assembly. Māra, the king of demons, transformed himself into a maiden of extraordinary beauty and grace, who stood attending behind him. Everyone gazed at her and forgot the Dharma assembly. The Venerable then transformed that maiden into a white skeleton. When the people saw this, they again devoted their minds to listening to the Dharma, and very many attained the path.

The Venerable had once kept a dog. Every day it stayed there and also heard the Dharma. After it died, it was reborn in the sixth heaven and shared the same palace with Māra Ba-tuân. Māra, the king of demons, thought, “This god possesses merit as great as mine. From what realm did he die and come to be born here?” Upon examining the matter, he learned that this god had formerly been the dog of that śramaṇa, and Māra wished to humiliate him.

From afar, he saw that the Venerable was absorbed in meditation. Māra, the king of demons, then took a jeweled crown and placed it upon the Venerable’s head. When the Venerable emerged from meditation, he felt the crown upon his head. Upon contemplation, he learned that Māra Ba-tuân had done this. He immediately used his spiritual power to summon Māra and transformed the dog’s corpse into what appeared to be an ornament. He said to Māra:

— You placed this crown upon me, and I deeply thank you for your kindness. I now present this ornament to you in return.

After Māra, the king of demons, accepted it, he returned to heaven. Only then did he see that it was the corpse of a dead dog. Filled with disgust, he wished to take revenge, but even after exhausting all his supernatural power, he could do nothing. Māra then went to the god Đề Thích and begged him to remove the impurity. Đề Thích said:

— The one who did this is also the only one who can remove it. My power is insufficient to do so.

Māra, the king of demons, went throughout the heavens asking for help, even as far as the Brahmā heaven, but they all answered him just as before. Unable to resolve the matter, Māra returned to the Venerable and said:

— The Buddha is truly one of great virtue, whose loving-kindness is boundless. Yet the śrāvakas are truly fierce and should not be tested. Long ago, I led an army of eighteen hundred million demons to surround and attack the bodhisattva, wishing to destroy his path. Because he cherished compassion, he did not regard me as an enemy. Now I have merely offended you a little; why have you caused me such torment?

The Venerable replied:

— This is indeed the truth. The Buddha surpasses me by thousands, tens of thousands, and hundreds of millions of times and cannot be compared with me. It is like comparing Mount Sumeru with a mustard seed, the waters of the vast ocean with the water in a cow’s hoofprint, or the lion king with a jackal. Their forms, whether great or small, are truly beyond comparison.

The Venerable said to Māra:

— I was born in the age of the decline of the Dharma and did not encounter the Tathagata. I have heard that you can transform yourself into the Buddha. Please manifest him once, for I wish to behold him.

Māra, the king of demons, replied:

— I shall now manifest him, but I ask you to take care not to bow in homage.

The Venerable replied:

— I shall not bow in homage.

Māra, the king of demons, then transformed himself into the Buddha, whose body was sixteen feet tall and golden-purple in color, adorned with the thirty-two excellent marks and eighty minor characteristics. His radiance shone more brilliantly than the sun and moon. The Venerable was overjoyed and bowed his head in homage.

Māra, the king of demons, returned to his original form and said to the Venerable:

— I told you not to bow in homage. Why did you bow?

The Venerable replied:

— I was bowing to the Buddha himself, not to you.

Māra again pleaded:

— I beseech you to have compassion and remove the dog’s corpse.

The Venerable said:

— If you give rise to loving-kindness and protect all beings, the dog’s corpse will become an ornament. If you harbor malicious thoughts, it will again become a dog’s corpse.

Therefore, Māra was greatly afraid and constantly gave rise to wholesome intentions.

After the Venerable attained the path, he guided and transformed sentient beings. For every person who attained one of the Four Fruits, he set aside a tally four inches long. These tallies filled an entire room, piled six fathoms high, with equal length and breadth. The people then asked the Venerable:

— Venerable One, your merit is truly vast. The sentient beings whom you have guided and transformed are beyond calculation.

The Venerable said:

— Even when I lived as an animal, I guided and transformed sentient beings and enabled them to attain the noble fruit. How much more so today!

The assembly said:

— Venerable One, how did you guide and transform sentient beings in a former life? Please tell us so that we may understand.

The Venerable said:

— In the past, there was a kingdom called Ba-la-nại. Within that kingdom was a mountain inhabited by sages, where five hundred pratyekabuddhas dwelt. At that time, a monkey came every day to make offerings to the pratyekabuddhas. After all the pratyekabuddhas entered nirvana, five hundred brahmins came in succession to dwell on that mountain. Among those brahmins, some worshiped the sun and moon, while others worshiped fire. Those who worshiped the sun and moon stood on one leg facing them. Those who worshiped fire kindled fires morning and evening. When the monkey saw them standing on one leg, it pulled their legs down. When it saw them kindling fires, it extinguished them.

The monkey then sat upright and contemplated. When the brahmins saw it, they said among themselves:

— This monkey is imitating us and displaying a posture of dignity.

Sitting upright, the monkey contemplated the truth. Its mind opened and was liberated, and it attained the fruit of a pratyekabuddha.

Having said this, the Venerable added:

— That monkey was none other than I in a former life.

The assembly again asked:

— Through what causes and conditions did you undergo birth in the body of a monkey?

The Venerable said:

— Ninety-one kalpas ago, the Buddha Ty-bà-thi appeared in the world. The bhikṣus dwelt on the mountain of sages in the kingdom of Ba-la-nại. At that time, a worthy one climbed to the mountain summit, moving lightly and swiftly. A young practitioner said:

— That man moves swiftly and lightly, just like a monkey.

Because of those causes and conditions, for five hundred lifetimes I was repeatedly born as a monkey. Therefore, the fourfold assembly should guard their speech and refrain from harsh words.

When the Venerable Ưu-ba-cúc-đề had spoken thus, among the entire assembly some attained the fruit of stream-enterer, once-returner, non-returner, or arhatship; some planted wholesome roots for the realization of a pratyekabuddha; and some brought forth the irreversible resolve for the Mahāyāna. They were beyond calculation. They faithfully accepted his instruction, rejoiced, and respectfully practiced it.

Chapter 68: THE INSECT IN THE POOL

Thus have I heard:

At one time, the Buddha was staying in the kingdom of La-duyệt-kỳ, on Mount Kỳ-xà-quật. Near the city there was a large pool filled with filthy mud, excrement, and many other impurities. The lowly people of the kingdom would regularly throw all manner of refuse into it. There was a large insect there, whose form

It resembled a snake but had four legs. In that pool of water, it moved back and forth, sometimes sinking, sometimes floating, undergoing immeasurable suffering for many years.

At that time, the Blessed One led the bhikkhus around that pool and asked:

“Bhikkhus, do you know what deeds and karma this creature performed in its former lives?”

The bhikkhus all pondered, but none could know what karma it had created in a previous life. They said to the Buddha:

“Blessed One, we do not know.”

The Buddha then said:

“Listen carefully, and I shall tell you what deeds and karma it performed.

“In the past, the Buddha Vipasyin appeared in the world. After completing his work of teaching and transforming beings, he relinquished his body and entered nirvana. At that time, within the Buddha’s Dharma, there were one hundred thousand bhikkhus who cultivated the pure life, dwelling peacefully in seclusion upon a mountain. On both the right and left sides of the mountain grew countless luxuriant trees, abundant with flowers and leaves. Amid that forest flowed a clear and refreshing stream. The bhikkhus delighted in dwelling there, diligently practicing the Way without weariness. They had all attained stages ranging from the first fruit to the fourth fruit; not one of them was an ordinary person.

“At that time, five hundred merchants assembled together, intending to travel across the sea. Their route required them to pass by this mountain. When the merchants saw the bhikkhus diligently cultivating, they secretly felt reverence and resolved to make offerings to them.

“The merchants gathered and went to invite the Sangha to accept their offerings, but other donors had already invited the Sangha and were providing daily offerings. Since matters did not accord with their wishes, they went to bid farewell to the Sangha before departing for the sea, saying:

“‘If we return safely, we shall hold a feast and make offerings. Out of compassion, please consent to accept our invitation.’

“The Sangha silently consented to accept the invitation.

“The merchants went to sea, obtained many precious jewels, and returned safely. They came to the Sangha and wished to present the various rare and beautiful treasures as offerings, so that whatever was needed might be used freely. The Sangha accepted the valuables and entrusted them to the sangha steward. Later, when all their food had been exhausted, they sought to exchange those treasures for provisions. The steward then replied to the Sangha:

“‘Previously, those visiting merchants personally gave these treasures to me. Why do you now ask them from me?’

“The senior monks and the disciplinarian said to the steward:

“‘Previously, the donors offered these treasures to the Sangha and entrusted them to you for safekeeping. Now the Sangha has exhausted its provisions, so take those treasures and use them to meet our needs.’

“The steward grew angry and said:

“‘These treasures are mine. Why do you demand them? If you lack food, take excrement and eat it!’

“When the Sangha saw that the steward had given rise to such evil intent, they left him and departed.

“Because he had reviled and contemptuously insulted the Sangha, after his body perished and his life ended, he fell into the Avici hell, where his body continually rolled about in foul excrement. For ninety-two kalpas he remained there. After emerging from hell, he was born in this pool of filth and has remained here for many years without attaining liberation.

“Why is this so? In the past, the Buddha Sikhin led his bhikkhus past this pit and explained its origin to his disciples. Next, a Buddha named Visvabhu also led his bhikkhus there and explained the causes and conditions.

When the creature’s life ended, it again fell into hell. After passing hundreds of millions of years there, its life ended and it was again born here. Next, the Buddha Krakucchanda also came with his assembly and walked around this pool, revealing and explaining to the bhikkhus the origin of the creature in its waters.

Next, the Buddha Kanakamuni also came to this pool with his disciples. Later, the Buddha Kasyapa likewise led his disciples here and taught the causes and conditions connected with this pool. Thus, in succession, seven Buddhas have appeared, down to me, Sakyamuni.

Today I have revealed the origin and causes and conditions of this pool. You see this creature now, and in future lives it will continue to bear a body like this.”

When the bhikkhus heard the Buddha’s words, they were so terrified that their hair stood on end. Together they strove diligently in cultivation, guarded the deeds of body, speech, and mind, faithfully accepted the Buddha’s teaching, rejoiced, and practiced accordingly.

Chapter 69: THE NOVICE CUNDA

Thus have I heard:

Once, the Buddha was dwelling in Jeta Grove, Anathapindika’s Park, in the kingdom of Sravasti. At that time, the Venerable Sariputra regularly surveyed the world with his divine eye three times each day and night. Whenever he saw someone ready to be liberated, he went there and delivered that person.

At that time, a group of merchants wished to travel to another country. They took a dog with them on their journey. When the merchants stopped to rest, the dog stole some meat. The merchants became angry, beat the dog until its leg was broken, threw it into an empty field, and departed.

With his divine eye, Sariputra saw from afar that the dog was lying on the ground, tormented by hunger and thirst and about to die. He put on his robe, took up his alms bowl, and entered the city to seek alms. After obtaining food, he flew to where the dog lay. Out of compassion, he gave it food. After eating, the dog regained its strength and revived, and its heart was filled with immeasurable joy. Sariputra then fully expounded to the dog the wondrous Dharma of liberation.

Afterward, when the dog’s life ended, it was born into a brahmin family in the kingdom of Sravasti.

At that time, Sariputra went alone to seek alms. Seeing him, the brahmin asked:

“Venerable One, why do you travel alone? Do you not have a novice attendant?”

Sariputra said:

“I have no novice attendant. I have heard that you have a son, and I wish to meet him.”

The brahmin said:

“I have a son named Cunda, but he is still very young and cannot yet accompany you. When he has grown older, I shall give him to you.”

Having heard this, Sariputra kept it in mind and returned to the monastery at Jeta Grove. Seven years later, he again went to the brahmin’s house and asked for the boy. The brahmin then entrusted his son to Sariputra so that he might leave the household life.

Sariputra accepted the boy, led him back to the monastery at Jeta Grove, and ordained him as a novice. Gradually, he taught him the wondrous Dharma. The boy’s mind opened, and he attained the fruit of arhatship, fully possessing the six superknowledges and complete in merit and virtue.

After attaining the Way, the novice Cunda used his own power of wisdom to examine his past lives, asking what deeds he had originally performed to receive his present body, encounter a noble teacher, cultivate the path, and realize the fruit. He saw that in his previous life he had been a dog and that, through the kindness of his preceptor Sariputra, he had now obtained a human body and attained the fruit of the Way. His heart filled with joy, and he thought: “Through my teacher’s kindness, I have brought all suffering to an end. I shall now use this body to serve and make offerings to him with all my strength. For my entire life, I shall remain a novice and not receive the higher ordination.”

At that time, Ananda said to the Buddha:

“Blessed One, what evil deeds did he perform in the past that caused him to receive the body of a dog, and what wholesome roots did he cultivate that enabled him to attain liberation so quickly?”

The Buddha said:

“Ananda, in the past, during the time of the Buddha Kasyapa, there were bhikkhus cultivating together in one place. One young bhikkhu had an elegant voice and chanted exceedingly well, so everyone delighted in listening to him. There was also an elderly bhikkhu whose voice was hoarse and indistinct, and who could not recite the sutras well. Whenever he raised his voice in chanting, it was unpleasant to hear. The young bhikkhu made sport of him, not realizing that the elderly bhikkhu had already attained the fruit of arhatship and was fully endowed with the virtues of a sramana.

“Because the young bhikkhu considered his own voice clear and beautiful, he relied upon the excellence of his voice and mocked the elder, saying that his chanting sounded like the barking of a dog. The elderly bhikkhu then called to the young bhikkhu and said:

“‘Do you know who I am?’

“The young bhikkhu replied:

“‘I know you very well. You are a bhikkhu and a disciple of the Buddha Kasyapa.’

“The elder bhikkhu said:

“‘I have already attained the fruit of arhatship and am fully endowed with the virtuous conduct of a sramana.’”

At that time, when the young bhikshu heard this, fear arose in his heart,
and the hairs on his body stood on end. Reproaching himself, he immediately bowed down and repented
of his offense. The elderly bhikshu joyfully accepted his repentance.
Yet because of those harsh words, for five hundred lifetimes
he was continually reborn in the body of a dog. Fortunately, because he had gone forth and upheld
the pure precepts, he has now obtained a human body, encountered Me, and attained
liberation.

Then, after Venerable Ananda heard the Buddha speak these words,
he rejoiced, bowed in homage, and faithfully practiced the teaching.