佛說孛經抄

Thus have I heard:

At that time, the Buddha was dwelling in the kingdom of Shravasti together with one thousand two hundred and fifty bhikshus.

The householder Sudatta personally attended upon the Buddha every day. In obedience to the Buddha’s teaching, he observed the five precepts: not to kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. Being a man who rightly understood the Way, he delighted in giving alms and aiding the poor and distressed. People therefore gave him the name Anathapindika, meaning “one who provides for the solitary and destitute.”

The householder wished to establish a monastery in which the Buddha might reside. He went in search of a suitable tract of land on which to build it, but after a long search found that only the garden belonging to Prince Jeta was ideally situated. The garden was level and more than eighty plots in extent, and it was not far from the city. Many fruit trees grew there; streams flowed throughout it, and there were convenient, clean bathing ponds, free from ants, insects, mosquitoes, and flies.

Seeing that this land was suitable for establishing a monastery, the householder Sudatta immediately went and earnestly entreated Prince Jeta to sell it to him. The prince smiled and replied:

“If you can cover the garden completely with pure gold, leaving no patch of ground uncovered, I shall sell you this garden for that price.”

The householder Sudatta joyfully nodded:

“Very well. I shall pay the price Your Highness has set.”

Seeing that the man had taken seriously what he had said in jest, the prince hurriedly shook his head:

“I was only joking. I will not sell it.”

The householder Sudatta would not accept this. One maintained that the words had been spoken in jest, while the other maintained that he had truly purchased the garden. Thus they argued at length and intended to bring the matter before the court.

An elderly minister who witnessed this remonstrated with the prince:

“Your Highness has given your word and must abide by it. You should not break your agreement.”

Hearing the elderly minister speak thus, the prince had no choice but to agree to the sale. Yet when he saw the householder Sudatta standing deep in thought for a long while, the prince imagined that he no longer wished to buy it and said:

“Very well, if you find the price too high, let the matter rest.”

The householder Sudatta laughed:

“No, it is not that I find the price too high. I was merely considering how much gold I should now take from my treasury to cover the entire garden.”

At once, the householder ordered his servants to use elephants to carry gold from his treasury and gather together to spread it over the ground. In but a short while, they had covered more than forty plots.

Prince Jeta stood watching and reflected, “The Buddha must possess a most profound teaching to inspire this man to esteem the Way so highly and regard wealth so lightly.” He then said:

“That is enough; bring no more gold. Let us now arrange matters as follows: the garden land shall belong to you, and you shall establish a monastery there as an offering to the Buddha. As for me, I shall offer to the Buddha and the Sangha all the fruit trees in the garden.”

The householder agreed. Together, the two of them established the monastery and went to invite the Buddha, offering the entire garden, its buildings, and its fruit trees to him.

The Buddha accepted their invitation and gathered there with all one thousand two hundred and fifty shramanas. From that time onward, the place was called Jeta’s Grove, Anathapindika’s Park.

At that time, the king of the country was Pasenadi. He, everyone in the palace, and all the people of that land attended upon the Buddha, offering robes, food, beds, mats, and medicines to him and the shramanas, and supplying all that they required.

Indeed, before a Buddha appeared in the world, heretical teachers of other paths flourished and grew arrogant, just as torches and lamps boast of their brightness before the sun rises. But when the Buddha appeared with his wondrous radiance, the followers of other paths all submitted and fell silent, just as torches and lamps lose all their light when the sun rises in splendor and brilliance. Formerly, there had been as many as five hundred heretical teachers in the kingdom, but now they had all been forsaken. Consequently, a group of these heretics became resentful and together plotted to disgrace the Buddha so that people would once again honor and worship them. Among them was a woman named Sundari, their disciple, who said:

“Masters, you need grieve no longer. I have a way to make the people cease honoring the Buddha and return to venerating you as before.

“Beginning today, I shall adorn myself each day and come and go from the place where the Buddha and the shramanas dwell. After one month, you should secretly kill me and contrive to bury me within Prince Jeta’s garden. Then you should pretend to search for me. Everyone will say, ‘I often saw that woman coming and going continually from the monastery.’ You should then petition the king to send men to search for me, and seize the opportunity to dig up my body and falsely accuse them. You should tell everyone, ‘What sort of path indulges in such sexual depravity? What sort of path is utterly devoid of moral discipline?’ When the people of the kingdom hear this, they will surely abandon the Buddha and return to attending upon you.”

When the heretics heard her words, they praised her, saying:

“Excellent! Do just as you have said!”

Sundari immediately carried out the plan. She adorned herself with extraordinary beauty and every day came and went from the monastery, visiting the Buddha and the shramanas.

One month later, the heretics hired four men to kill her secretly and bury her in Jeta’s Grove. After she had been buried, they went to the royal palace, crying out and prostrating themselves:

“Your Majesty, a woman from among us has gone missing. She frequently visited the monastery of the Buddha and the shramanas. We beseech Your Majesty to have compassion upon us and send soldiers to search for her. We would be deeply grateful for Your Majesty’s kindness.”

King Pasenadi immediately ordered his officials and attendants to accompany the heretical teachers and investigate until they found her. The heretical teachers pretended to search back and forth four or five times, then dug up Sundari’s body. Weeping, they placed the corpse upon a cart and carried it throughout the city for the public to see. As they went, they wailed and cried aloud for everyone to hear:

“The discipline of shramanas should consist in maintaining pure moral conduct. How could you violate a woman and then, fearing discovery, bury her body? Alas! What kind of strange path is this?”

On hearing this, many among the people immediately believed it to be true. Only those who had attained the Way knew that it was a deception.

At that time, the Buddha instructed the shramanas:

“Do not enter the city yet. After seven days, the truth or falsity of this affair will become clear.”

On the eighth day, the Buddha sent Ananda into the villages to proclaim: “One who speaks falsely and slanders another will suffer retribution. One who falsely accuses the innocent will, after death, fall into hell and endure suffering for a very long time; only then will he reproach himself for his foolishness and cruelty.”

When the people heard this, they said to one another, “The shramanas must be innocent; that is why the Buddha has spoken thus.” The king also heard rumors of this and sent men to investigate. The spies caught the heretics red-handed as they celebrated the success of their scheme and distributed rewards to the four perpetrators.

According to their custom, whoever had learned more scriptures received a larger share of the reward. Of the four men, one was unlearned and received the smallest share. He immediately became angry and said:

“I shall expose all of you! We joined together to kill a person and falsely accuse the Buddha, yet you have given me far too small a share.”

The king’s spies, standing outside, overheard this. They immediately entered, arrested the man, and brought him before the king. When the king questioned him, he truthfully confessed everything.

After the plot of the heretics had been exposed, the king and his ministers immediately went to see the Buddha. At that time, the householder Anathapindika, together with the faithful lay devotees and the people of the kingdom, also came to attend upon the Buddha. After paying homage, each sat down to one side.

The king rose, joined his palms, and addressed the Buddha:

“World-Honored One, when everyone heard the false accusations made by the heretics, they were greatly astonished. Truly, only the Buddha is utterly genuine and possesses immeasurable purity. World-Honored One, may I ask through what causes and conditions such an unfortunate event came to pass?”

The Buddha said to King Prasenajit:

“Great King! All such slanders arise from greed and jealousy. Yet this happened long ago; it is not something that has occurred only recently.”

The king bowed his head and said:

“World-Honored One, we wish to hear what happened in that former time.”

The Buddha taught:

“Great King! Throughout countless lives of cultivation, innumerable beyond reckoning, I practiced the bodhisattva path and, with loving-kindness and compassion, sought to liberate all beings.

“Long ago, there was a country named Polinai. Its population was large, and life there was truly prosperous.

“In that country lived a brahmin named Gautama, foremost in intelligence and wisdom. He had three sons, of whom the youngest possessed an upright and handsome appearance unequaled by anyone.

“He cherished him greatly. Therefore, he convened a grand assembly, inviting ascetics and all relatives, both near and distant, to attend, and brought the child out for everyone to see. An ascetic looked at the child, nodded, and said:

“‘This child has a profound affinity for the Dharma and bears the marks of a sage. In the future, he will attain the office of royal preceptor.’

“Because of this, the child was named the Wise Man.

“As a child, the Wise Man was extremely diligent in his studies. When he grew up, his talents surpassed those of others. He became thoroughly versed in the scriptures and histories and mastered ninety-six kinds of spiritual arts. He also understood calamity and good and ill fortune, as well as the preparation of medicines; there was nothing he did not know. Compassionate by nature, he had also extinguished all lustful thoughts. Fully endowed with skill, he could even subdue poisonous sorcery.

“After Gautama died, however, the two elder brothers grew jealous and asked their mother to divide the family property. They said, ‘Because the Wise Man was fond of learning from childhood, a great deal was spent on his teachers. Now he must receive a smaller share.’ Their mother loved the Wise Man dearly and repeatedly admonished her two elder sons, but they would not listen. Seeing that his brothers’ minds were firmly resolved, the Wise Man thought, ‘People in the world endure so much oppressive suffering because of greed. If I do not leave, when will my two brothers ever be free from suffering?’

“He therefore asked his mother’s permission to leave and study the Way. She consented. The Wise Man departed and, after searching continuously, found an enlightened teacher. He asked to become a śramana and entered the mountains to cultivate. Before long, the Wise Man awakened by himself to these principles:

1. To cherish sentient beings as a mother cherishes her child.

2. To seek to liberate the suffering world.

3. To eradicate deluded thoughts.

4. Neither to rejoice upon encountering pleasure nor to fear upon encountering suffering.

5. To understand the meaning of the Way and keep the mind constantly joyful.

6. To guard oneself and commit no offense whatsoever.

7. To eradicate greed and lust.

8. To eradicate anger.

“He also eliminated the five kinds of sensual pleasure. His eyes no longer craved worldly forms. His ears no longer craved wondrous sounds. His nose was not defiled by intoxicating fragrances. His tongue did not delight in delicious flavors, and his body no longer delighted in silken garments or soothing sensations.

“The Wise Man skillfully employed wisdom and expedient means to teach people according to their capacities. He urged them to perform the ten wholesome deeds, to be filial and obedient to their parents, and to honor and serve their teachers and elders. Whenever anyone harbored doubts, the Wise Man instructed that person in moral and spiritual principles.

He taught them clearly: ‘Where there is birth, there must be death. Those who do good encounter good; those who do evil incur calamity; and those who cultivate the Way attain the Way. These are natural principles.’ Whenever he saw someone in peril, the Wise Man delivered that person from danger.

Those afflicted by illness received medicine and care. Whoever heeded the Wise Man’s teachings was reborn in the heavenly realms after death. Wherever there were floods, burning houses, dangerous droughts, or other calamities, peace was restored if the Wise Man came there.

Every harmful poison was eradicated.

“At that time, there was a great kingdom whose people were prosperous, numerous, peaceful, and happy. Its king, named Lam Dat, habitually entrusted the affairs of the court to four close ministers. Yet these four ministers devoted themselves to flattery, depravity, lust, deceit, exploitation, and every other kind of wrongdoing. The people suffered losses and lamented, but the king knew nothing of it. Seeing this, the Wise Man felt compassion. Carrying his alms bowl, he went outside the capital and lodged for seven days at the home of an ascetic named Sa Da. Only on the eighth day did the Wise Man enter the city to seek alms.

“At that time, the king stood atop the city wall and saw that, although the Wise Man was still young, he possessed an upright, composed bearing and an extraordinary manner of walking. The king immediately felt reverence and affection for him. He descended at once, hurried out, and respectfully asked:

“‘Venerable ascetic, please remain here. I have a monastery outside the city; you should stay there. I shall provide whatever necessities you require.’

“The Wise Man replied:

“‘I shall respectfully comply with Your Majesty’s wishes.’

“Seeing that the Wise Man had agreed, the king was delighted and said:

“‘I wish to invite you to come to the palace each morning to receive your meal.’

“The Wise Man accepted the invitation. The king took his leave and returned to the palace, where he told the queen:

“‘That ascetic is no ordinary person. Tomorrow morning, you should come and pay your respects to him.’

“The queen was delighted. The king’s dog, named Tan Ky, which was lying beneath the bed, was also overjoyed and wagged its tail.

“The following morning, the Wise Man entered the palace. The king and queen came forth to welcome him, paid homage, and respectfully offered him a brocade couch, a flowered mat, and a felt covering. As soon as the Wise Man sat down, the dog Tan Ky ran over and joyfully licked his feet. The king personally drew water and washed the Wise Man’s feet, then with utmost sincerity and reverence offered him food and drink.

“After the meal, the king invited him to the monastery. Taking the opportunity, the Wise Man explained to the king the principles for governing the country and bringing peace to the people. The king was exceedingly pleased and thereupon invited him to assist the four great ministers in jointly managing the affairs of state. The Wise Man accepted.

“The four close ministers were ignorant, cowardly men who refused to train in warfare and knew only how to engage in corruption and exploit the people. One habitually said, ‘After a person dies, the spirit is annihilated and will never be reborn.’ The second maintained, ‘Poverty and wealth, pleasure and suffering, are all ordained by Heaven.’ Another said, ‘Doing good brings no blessings, just as doing evil brings no calamity.’ The fourth prided himself on his knowledge of astrology.

None of them understood the affairs of the court; all were greedy, flattering sycophants. The Wise Man, by contrast, brought many benefits to the kingdom from the time he began assisting in its government. He was highly intelligent, extraordinarily gifted, strong, benevolent, righteous, and respectful.

He spoke little, but whenever he did speak, a smile appeared upon his lips. Thus, in his dealings with others, he never caused anyone displeasure.

“He was truly pure, content with few desires, and free from attachment to sensual beauty. He was simple, and his administration of the people troubled no one. He could also foresee calamities and save people from death, cherishing the populace as his own children. He instructed them in virtue, exhorting them not to become intoxicated, hunt, cast nets for birds, fish, or wild animals, kill living beings, steal, engage in sexual misconduct, lie, slander, speak abusively, act deceitfully or flatteringly, become jealous, provoke disputes, fight, give way to anger, practice sorcery, or harbor suspicion and doubt.

“At that time, through the Wise Man’s instruction, the people throughout the kingdom all became virtuous and good. From the time he took part in government, the country was peaceful and stable. Rain and wind came in due season, and the crops ripened at the proper times.

All officials obeyed the law and no longer dared to oppress or harm the people. The Wise Man conformed to the Way of non-action, esteemed the Buddha-Dharma, and reverently upheld the four paths of the śramana. Morning and evening, he regularly recited and practiced with his nephew.

That nephew was very virtuous and possessed firm resolve, always serving the Wise Man as his teacher. Most learned people in the kingdom inclined toward and followed the Wise Man. The king no longer had anything to worry about, for he entrusted all affairs to him.”

For this reason as well, the four close ministers became fearful and respectful and no longer dared to act as willfully as before. Harboring jealousy, they plotted to harm the Wise Man. The four pooled their wealth, each contributing as much as hundreds of millions, and waited until the King had gone out in his royal carriage. They then presented these gifts to the Queen. The four ministers declared:

“Your Majesty, we have always served you with wholehearted reverence. We now wish to offer you these possessions from our households. Our wives and children shall be your servants for the rest of their lives. We ask Your Majesty’s permission to speak of one matter.”

The Queen was greedy by nature and wanted to accept those precious objects, so she hurriedly thanked the four close ministers and replied:

“Whatever you wish, speak freely.”

The four close ministers said in unison:

“Your Majesty, the King now places excessive trust in the Wise Man, yet he is a coarse fellow, dressed in shabby clothes like a beggar. Although the King treats him with great favor, he gives no thought to the King’s kindness or the bounty of the realm. Every day he speaks ill of Your Majesty and advises the King not to approach your chamber but to keep far away from you. We humbly think that Your Majesty is still young and must have a Crown Prince to establish in the Eastern Palace. If the proper time is missed, the royal line will be extinguished, and who then will succeed to the throne and govern the country? Your Majesty, consider this carefully: if you do not arrange to eliminate the Wise Man soon, we fear that future regret will come too late.”

Hearing this, the Queen flew into a rage:

“The King trusts that man without knowing his wicked designs. You ministers may return home now and leave this matter to me. Tomorrow you will see the Wise Man no more.”

After the four close ministers had departed, the Queen immediately rubbed gardenia fruit all over her face to make her skin yellow, loosened her hair into disarray, and lay sprawled upon the bed. When the King returned, a maidservant came to report: “Your Majesty, the Queen appears unhappy today.”

The King loved the Queen dearly, so he hurried to visit her. Yet although he questioned her two or three times, the Queen did not utter a word in reply. The King became angry and shouted:

“Who has committed an offense deserving death? Tell Us whom you want Us to punish.”

Weeping, the Queen said to the King:

“Your Majesty will not heed your concubine’s words.”

The King softened his voice:

“Whatever you wish to say, speak. We shall listen.”

Taking advantage of the opportunity, the Queen said to the King:

“This morning, after Your Majesty had departed, the Wise Man came and said to me: ‘The King is now old and feeble and can no longer govern, while all the officials and people throughout the country submit to me. Your Majesty should therefore devise some means by which the two of us may together enjoy the throne and the wealth of the realm.’ I thought: ‘This beggar has enjoyed such prosperity through Your Majesty’s great favor, yet now he secretly plots betrayal!’ Therefore, I am deeply distressed.”

On hearing this, the King seemed like a man choking, unable either to swallow or spit out what was lodged in his throat. He thought: “If I do not employ the Wise Man, I fear that I shall regret it later; yet if I continue to employ him, I fear that the country will fall into disorder.” The King then thought: “It has now been twelve years since the Wise Man began assisting me. He has always served the affairs of state with loyalty and integrity and has eliminated calamities for the people. Those far and near all know and esteem him as a treasure of the realm. Therefore, I most certainly must not eliminate the Wise Man.” Thinking thus, the King told the Queen:

“If the Wise Man is eliminated, the country will fall into disorder. For the sake of the countless people, you should endure this matter together with Us.”

Hearing the King’s words, the Queen threw herself upon the ground, weeping loudly and saying:

“If Your Majesty does not punish the Wise Man, I shall leap from the tower and kill myself before your very eyes. Your Majesty will never see your concubine’s face again.”

The King hurried over, helped the Queen to her feet, and consoled her: “You understand the proper forms. This is no small matter. Come, sit up and discuss it with Us.”

The Queen returned to her seat, and the King continued:

“We should not use knives or clubs to punish a practitioner of the Way. We must devise a means to make him leave. Let us do this: We shall reduce his offerings. When the Wise Man comes tomorrow morning, We need no longer perform the customary rites but merely salute him with folded hands. Let him sit upon a bamboo bed in the lower hall and eat brown rice from an earthenware bowl. In this way he will feel ashamed and depart.”

When the King spoke these words, the dog Tan Ky growled beneath the bed, showing its displeasure; only the Queen was delighted.

The next morning, the Queen acted according to the King’s command and ordered the official overseeing the kitchen to carry it out accordingly.

At that time, the Wise Man arrived. As he entered the palace, the dog ran out, growling and barking. When the Wise Man saw that the Queen merely greeted him perfunctorily with joined palms and that the arrangements differed from those of other days, he immediately knew that some scheme was afoot.

He thought: “I have no wish to harm anyone, yet now they seek to harm me in this way. It would be better for me to withdraw into the mountains and practice the Way. A small grievance will give rise to great enmity; I must not take it lightly.

They will continue plotting, so I must be cautious. I am alone and without support, and I am weak; the power of political authority is stronger than the power of Dharma. I already have a bowl for food, a jar for water, a pair of rush sandals, a leather bag, and a leaf hat—these will suffice.”

How few understand the affairs of life:

In sunshine, a hat gives aid; in rain, a cloak gives shelter!

Thinking thus, after finishing his meal, he arranged his belongings and prepared to set out. Alarmed, the King asked:

“Where are you going in such haste?”

Flustered, the King turned, pointed at the Queen, and said:

“It was the Queen herself who caused me to act against your wishes...”

Then the King grasped the Wise Man’s hand and asked again:

“Where are you going?”

The Wise Man replied:

“I have governed the country on the King’s behalf for twelve years, yet never have I seen the dog Tan Ky growl, howl, and bark as it did today. Hearing it bark, I knew for certain that some plot was afoot, and therefore I wish to depart at once.”

The King apologized:

“It is indeed so. You truly are an intelligent man, knowing what others have never known. Please remain while I order the evildoer arrested. You need not leave.”

The Wise Man shook his head:

“Formerly I was treated generously, but now I am treated coldly. Moreover, I have committed no offense. At this time, it is right that I should depart.”

“In this world, prosperity is inevitably followed by decline, and meeting is inevitably followed by separation. Good and evil are impermanent; misfortune and blessing are brought upon oneself. If a friendship cannot remain steadfast, one should not become intimate.

If intimacy knows no bounds, prolonged familiarity will breed contempt. It is like drawing water from a well: if one draws too deeply, the sediment rises. Drawing near to the wise increases wisdom; dwelling with the ignorant only deepens foolishness.

Seeing one another too often readily breeds contempt, while separation gives rise to resentment. In associating with good people, one should come and go with moderation. When intimacy is accompanied by reverence, affection grows deeper with the passing years.

In dealing with unworthy people, who conduct themselves without sincerity, their pleasing words and sweet speech are merely intended to exploit us; even if an association is formed, they should not be trusted. The King received me with propriety, and I responded with reverence. Now that the King treats me with contempt, I must distance myself.

After people have loved one another, hatred may arise between them. When there is love, they wish to rely upon one another; when there is hatred, they do not wish to be near. Seek friendship through mutual reverence, and avoid evil through mutual admonition.

Yet now there are those who cannot distinguish evil from good; this is not the way to secure one’s well-being. If another has committed no offense against us, we should not fabricate wrongdoing and falsely accuse them. If another wishes to distance himself from us, we should not compel him to remain close.

When affection has departed, one should no longer dwell upon it.”

A bird that alights upon a branch and breaks it still knows to seek another branch on which to perch. How much more should a human being, in his dealings with others, observe proper measure; why must one cling rigidly to what is customary? I should not grasp a rotten branch, nor should I become entangled with those whose minds are disordered.

When people wish to bring harm upon one another, they take no joy even in seeing each other. If I raise my voice and another does not respond in accord, one should know that such a person is fickle and ungracious. When people wish to bring goodness to one another, whether slowly or urgently, they must go; if they admonish one another with loyal and upright words, that is enough to know that they are generous and steadfast.

Yet now there are people who refuse to draw near the worthy, do not keep their distance from the wicked, show respect at first but contempt afterward, and cannot distinguish the wise from the foolish. If I do not leave now, how long must I wait before leaving? At first the queen bowed in homage, but now she merely folds her hands.

If I do not leave, should I wait until I am reviled and driven away before departing? At first there was a golden bed, but now a bamboo bed; at first there were ivory chopsticks and jade bowls, but now earthenware bowls and bamboo chopsticks; at first there were fine rice and sweet soup, but now stale rice and broken grains. If I do not leave, should I wait until the rice is thrown upon the ground before departing?

When friends and acquaintances meet and a host entertains a guest, on the first night the guest is valued like gold; on the second night he is treated indifferently, like silver; on the third night he is regarded blandly, like copper. With such clear evidence, if I do not leave, how long must I wait before departing?

The King said:

That my kingdom has become wealthy and prosperous is due to you. If you now depart, the kingdom will surely suffer harm hereafter.

The Wise Man replied:

There are four things in the world that bring about their own destruction: First, when a tree bears too many flowers and fruits, their weight breaks its branches. Second, when a venomous snake carries poison in its mouth, that poison may turn back and harm it. Third, when a minister is not virtuous, he will harm the kingdom. Fourth, when a person commits unwholesome deeds, upon death he will fall into hell. These are the four things that bring about their own destruction. Therefore, the sutra teaches: “Evil arises from the mind and returns to harm the mind itself, just as iron produces rust, and that rust in turn consumes the iron.”

The King said:

There are no worthy ministers in the kingdom, and all affairs depend upon you. If you abandon me and depart, the kingdom will later fall into peril.

The Wise Man replied:

There are four things by which a person places himself in danger: First, taking responsibility for another person’s household affairs. Second, bearing witness in another person’s household affairs. Third, arranging a marriage between others. Fourth, trusting slanderous and perverse words. These are the four ways one places oneself in danger. Therefore, the sutra teaches: “A foolish person devotes himself to evil deeds and brings calamity upon his own body. In this life he delights in indulgence and heedlessness; in the next life he bears exceedingly grave offenses.”

The King said:

I esteem you as a precious friend. We have always dwelt together without treating one another with contempt. Please do not abandon me and depart.

The Wise Man replied:

There are four kinds of friendship: First, friendship like a flower. Second, friendship like a balance. Third, friendship like a mountain. Fourth, friendship like the earth.

What is friendship like a flower? While a flower is fresh and flourishing, it is worn upon the head; once it withers, it is cast away. Friendship may be the same: when people see someone rich and honored, they flock to curry favor with him; when they see him poor and destitute, they abandon and ignore him.

What is friendship like a balance? When a heavy object is placed upon it, one end sinks; when the object is light, that end rises. When there is mutual exchange, people treat one another respectfully; when there is none, they treat one another with contempt.

What is friendship like a mountain? Birds and beasts gather upon a mountain of gold, and their feathers and wings shine with a brilliant golden hue. Friendship may be the same: when one is honored, the other shares in that honor; when one is joyful, they rejoice together.

What is friendship like the earth? All things depend upon the earth for their birth. Such a friend nurtures and supports others, remaining gracious and never forgetting kindness...

The King said:

Now I know that my wisdom and judgment remain shallow and narrow. By trusting slanderous and perverse words, I have caused you, Wise Man, to depart.

The Wise Man replied:

A wise person knows four things that should not be trusted: First, false and corrupt friends. Second, flattering ministers. Third, a bewitching favorite wife. Fourth, unfilial children. These are the four things that should not be trusted. Therefore, the sutra teaches: “Corrupt friends harm a person; flattering ministers throw the court into disorder; a bewitching wife ruins the household; and unfilial children harm both father and mother.”

The King said:

Formerly I cherished and held you in the highest esteem. Please remember my kindness and do not depart.

The Wise Man replied:

There are ten signs by which one may know that a person is cherished and held in high esteem: First, though long separated, they do not forget one another. Second, when they see each other, they rejoice. Third, when they have delicious food or rare things, they share them with one another.

Fourth, if one misspeaks, the other does not hold it against him. Fifth, when one hears of the other’s goodness, one becomes even more joyful. Sixth, when one sees the other facing misfortune, one remonstrates with loyal and upright words.

Seventh, one does things for the other that are difficult to do. Eighth, one does not disclose the other’s private affairs to anyone. Ninth, when one encounters a troubling matter, the other helps resolve it.

Tenth, when one becomes poor and distressed, the other does not abandon him. These are the ten signs of cherishing and holding another in high esteem. Therefore, the sutra teaches: “Abandon evil, practice goodness, and cultivate in accordance with the Dharma; instruct others with loyal and upright words, acting with righteousness and following the Way.”

The King said:

Because of the offenses of the four close ministers, you no longer regard me with affection.

The Wise Man continued:

There are eight signs by which one knows that people do not regard one another with affection: First, when they see each other, their faces change color. Second, they glance sidelong rather than looking directly. Third, their words are not gentle. Fourth, they declare what is right to be wrong. Fifth, they rejoice upon hearing that the other has declined. Sixth, they are displeased upon hearing that the other is flourishing. Seventh, they reject and disparage the other’s good deeds. Eighth, they approve of the other’s evil deeds. Therefore, the sutra teaches: “If one mistakenly strikes and kills a person, that offense may yet be forgiven; but if one maliciously plots with a poisonous mind to harm another, such a state of mind should by no means be approached.”

I am a foolish and ignorant person, unable to distinguish the wise from the foolish. Thus, by listening to slanderous and perverse words, I acted contrary to the intention of the sage.

There are ten signs that demonstrate a person to be wise: First, he knows who is worthy and who is foolish. Second, he knows who is noble and who is lowly. Third, he knows who is rich and who is poor.

Fourth, he knows which matters are difficult and which are easy. Fifth, he knows what should be abandoned and what should be done. Sixth, he knows his own duties.

Seventh, upon entering any kingdom, he understands that kingdom’s customs. Eighth, he knows the place to which he should return. Ninth, he is broadly learned and possesses extensive understanding.

Tenth, he knows past lives. These ten things demonstrate that a person possesses wisdom. The sutra teaches: “Only when calamity becomes urgent does one know a friend’s heart; only in combat does one know who is weak and who is strong; only in debate does one recognize a wise person; and only when food and grain are scarce does one know who possesses benevolence.”

Ever since my kingdom received your assistance, there has been peace and stability both within and without. If you now abandon me and depart, upon whom can I still rely?

There are eight conditions that bring reassurance and security: First, receiving an inheritance from one’s parents. Second, possessing an occupation that secures one’s livelihood. Third, having great learning. Fourth, having worthy friends. Fifth, having a chaste and virtuous wife. Sixth, having filial children. Seventh, having servants who live in harmony. Eighth, remaining far removed from evil deeds. These are the eight conditions for attaining peace and security. The sutra teaches: “To be born with an inheritance from one’s parents and to encounter worthy friends are most precious; to commit no evil deeds and to possess abundant merit are most delightful.”

Truly, no one can hear the words of a sage without taking delight in them.

There are eight delightful things: First, working together with virtuous people; second, being able to study under sages; third, having a benevolent and gentle disposition; fourth, seeing one’s endeavors prosper more each day; fifth, extinguishing an angry disposition; sixth, knowing how to take precautions against calamities; seventh, knowing to draw near to the Dharma; eighth, having friends who do not deceive one another. The scripture says: “It is most delightful when a Buddha appears in the world; most delightful when the Dharma is expounded; and most delightful when the Sangha assembles in harmony. Where there is harmony, there is always peace and joy.”

Formerly, it was always easy for you, Worthy One, to offer admonition. Why, then, is it now so difficult for you to restrain yourself?

There are ten kinds of people whom one cannot admonish: First, one whose conscience is obscured by greed; second, one infatuated with beauty; third, one who craves fame and position; fourth, a violent and tyrannical person; fifth, a coward; sixth, a foolish and sluggish person; seventh, one who is arrogant and unrestrained; eighth, one who delights in contention; ninth, one who clings to deluded customs; tenth, a petty person. These are the ten kinds whom one cannot admonish. The scripture says: “Teaching the Dharma to a fool is like speaking to the deaf; those who are difficult to transform cannot be admonished.”

I am arrogant and unrestrained, and have not yet been able to abandon attachment to beauty; but you have realized the unconditioned Dharma. How could you no longer speak to me?

There are ten circumstances in which one should not speak to another: First, when the person is arrogant; second, when the person is dull-witted; third, when the person is fearful; fourth, when the person is engrossed in amusement; fifth, when the person is excessively timid; sixth, when the person is mute or inarticulate; seventh, when the person is filled with hatred; eighth, when the person is hungry or cold; ninth, when the person is burdened with many affairs; tenth, when the person is absorbed in meditative contemplation. These are the ten circumstances. The scripture says: “If you can do something, then speak of it; if you cannot do it, do not speak empty words. The wise pay no heed to false and perilous words that inspire no trust.”

A beautiful woman may speak cleverly and pleasingly, yet inwardly harbor wickedness and outwardly commit adultery. By what signs may she be understood?

There are ten signs by which this will become manifest: First, her hair is disheveled and her coiffure tilts to one side; second, her complexion often changes and she spontaneously begins to perspire; third, she speaks and laughs loudly; fourth, she often casts improper sidelong glances; fifth, she adorns herself extravagantly; sixth, she often spies through cracks in the wall; seventh, she cannot sit still; eighth, she often wanders about the village; ninth, she often roams through deserted fields; tenth, she frequently associates with lascivious women. The scripture says: “Women and maidens are truly difficult to trust, and their clever words can very easily bring harm. Therefore, noble persons keep their distance and do not wish to draw near them.”

I see that people commonly draw near to women and place their trust in them, unaware of their wicked deceptions.

There are ten things one should neither approach nor trust: First, the generous favor of a king; second, the lover of a woman one knows; third, one who relies upon his own strength; fourth, one who relies upon his wealth; fifth, a place where the current flows violently; sixth, an old house with leaning walls; seventh, the lairs of dragons and snakes; eighth, a place under investigation by government officers; ninth, the dwelling place of one who has become angry with and hostile toward oneself; tenth, a place inhabited by venomous creatures.

These are precisely the ten things one should neither approach nor trust. The scripture says: “Those who claim that they can drink wine without becoming intoxicated, those who claim that they remain composed even when drunk, the generous favor of a king, and the affection of a woman—all these are exceedingly difficult to trust.”

As you have said, there are many cases in which people who once loved each other deeply later come to hate each other intensely. I greatly detest such a thing, and indeed it is truly detestable.

There are five detestable things: First, injuring others with harsh speech; second, slandering, flattering, and inciting contention; third, being troublesome and discordant; fourth, being jealous and uttering curses; fifth, deceiving others with divisive speech. The scripture teaches: “One who causes others hardship while desiring advantage for oneself merely brings calamity upon oneself and creates deep enmity.”

How may one gain the respect and affection of others?

One who possesses these five good qualities will be respected by others: First, gentleness and patience; second, reverence and faith; third, promptness and few words; fourth, words that accord with deeds; fifth, friendships that grow deeper and more devoted with time. These five qualities cause others to respect one. The scripture says: “If one knows how to cherish oneself, one must carefully guard oneself. Virtuous persons of noble aspiration who study and understand what is right never go astray.”

Why, then, is one treated with contempt by others?

There are five reasons why one is treated with contempt: First, having a long beard and being conceited; second, wearing filthy clothing; third, lacking thoughtful wisdom; fourth, being lewd and discourteous; fifth, indulging in amusements without restraint. The scripture teaches: “Guard and collect the mind upon what is right, as a horse follows its reins. If one is neither proud nor arrogant, both human and heavenly beings will show reverence.”

The King again implored him:

Please take heed and return with me to the monastery.

The Worthy One replied:

There are ten kinds of people whom one should not invite into one’s home: First, an evil teacher; second, a deviant friend; third, one who habitually disparages sages; fourth, one who habitually speaks deceitfully and contradicts himself; fifth, a lewd person; sixth, one who craves liquor; seventh, one of bad character; eighth, one who knows neither gratitude nor righteousness; ninth, an immoral woman or maiden; tenth, a concubine or maidservant who delights in adornment. These are the ten kinds one should not invite into one’s home. The scripture says: “Keep far away from evil people; do not befriend the dissolute. Attend only upon the virtuous, and then you may hope to become a person of luminous virtue.”

If you remain, I and the whole realm will enjoy peace and freedom from trouble. If you now depart, all the people of the kingdom will resent and reproach me.

There are eight conditions for attaining peace and happiness: First, respectfully serving and obeying one’s teachers and elders; second, teaching the people filial obedience; third, being humble toward those above and those below; fourth, cultivating benevolence, virtue, and gentleness; fifth, going to the aid of those in urgent peril; sixth, forgetting oneself and thinking of others; seventh, levying light taxes and interest and knowing how to be frugal; eighth, relinquishing old hatreds. These are the eight conditions for attaining peace and happiness. The scripture says: “Diligently cultivate the roots of virtue; think before acting; and aid those in peril and poverty. Only then will you enjoy peace and happiness throughout your life.”

I am always thinking of you, Worthy One. When have I ever forgotten you?

A wise person has twelve things that must always be kept in mind and never forgotten: First, when the cock crows at dawn, one should reflect upon one’s transgressions and strive to perform meritorious deeds to make amends; second, one should remember to attend upon one’s revered parents; third, whenever an affair arises, one should consider and prepare for it beforehand; fourth, one should take care to avoid danger and harm; fifth, one should think before speaking so as not to fall into error; sixth, one should remember those who have gone astray and instruct and admonish them with upright and faithful words; seventh, one should remember the poor and suffering, showing them compassion and providing assistance; eighth, if one possesses wealth, one should remember to practice generosity;

ninth, one should remember to observe moderation in eating and drinking; tenth, one should remember to maintain impartiality when judging or distributing things; eleventh, one should remember to bestow kindness and compassion upon the people; twelfth, if one is a soldier or military officer, one should constantly attend to training.

These are the twelve things a wise person must keep in mind. Therefore, the scripture says: “Whatever one undertakes, one must prepare for it beforehand. In this way, one’s endeavors will flourish more each day and never fail.”

I regret that I have no great sage who could persuade you, Worthy One, to remain with me.

The Wise Man continued:

A great sage possesses twelve excellent qualities: First, he is widely learned and deeply knowledgeable; second, he does not violate the precepts taught in the scriptures; third, he reverently serves the Three Jewels; fourth, having received wholesome teachings, he does not forget them; fifth, he is able to restrain greed, anger, and delusion; sixth, he cultivates the Dharma of the Four Immeasurable Minds—the four impartial states of mind; seventh, he delights in performing benevolent and virtuous deeds; eighth, he does not trouble or harm sentient beings; ninth, he is skilled in transforming and guiding the unrighteous; tenth, he does not confuse good with evil.

The scripture teaches: "It is exceedingly difficult to encounter a great sage, for such persons are very rare. Wherever such sages dwell, their relatives, associates, and all those around them may rely upon and benefit from them."

Truly, Our offense is exceedingly grave: We fostered an evil man, causing you to become angered and depart.

A person of great evil generally commits fifteen grave offenses: First, killing living beings; second, stealing; third, being habituated to sexual misconduct; fourth, deceit; fifth, flattery; sixth, ingratiating speech; seventh, slander; eighth, contempt for worthy persons; ninth, craving defiled affairs; tenth, heedlessness; eleventh, drunkenness; twelfth, jealousy of the virtuous; thirteenth, reviling morality and virtue; fourteenth, killing holy persons; fifteenth, disregarding wrongdoing. These are the fifteen offenses of foolish ordinary beings. The scripture says: "Those who are treacherous and perverse, greedy, resentful of the good, and given to unrighteous deeds will, upon death, fall into the evil realms."

We pleaded with you again and again, yet to no avail, and We are deeply ashamed.

There are ten things in the world that are shameful: First, to be a king yet understand nothing of righteous governance; second, to be a minister yet lack propriety; third, to receive kindness yet make no effort to repay it; fourth, to have committed wrongs yet refuse to abandon them; fifth, for one wife to have two husbands, or one husband to have two wives; sixth, to become pregnant before marriage; seventh, to undertake studies but fail to complete them; eighth, to possess weapons yet be unable to fight; ninth, for a miser to behold another giving alms; tenth, to be a servant whom the master cannot command. These are the ten shameful things. The scripture records: "All who possess a sense of shame are very easy to teach and exhort, just as a fine horse is easy to guide."

Only now do We understand that a virtuous person is exceedingly difficult to please.

There are twelve difficult things: First, to work with a fool; second, for the weak to withstand the strong; third, for enemies to live together in one house; fourth, to have little learning yet come forward to debate; fifth, to be poor and lowly yet repay one's debts; sixth, to go into battle without commanders or soldiers; seventh, to serve a king throughout one's life; eighth, to study the Way while lacking faith; ninth, to do evil yet desire a favorable karmic result; tenth, to be born into the world when a Buddha appears; eleventh, to hear the true Dharma of the Buddha; twelfth, to practice that true Dharma and attain accomplishment.

These are the twelve truly difficult things. The scripture teaches: "It is difficult to obtain human birth; it is difficult to encounter a Buddha appearing in the world; it is difficult to hear his teaching; and it is truly difficult to receive and practice that teaching."

The King praised him, saying:

To remain near one endowed with luminous virtue is truly most beneficial. By conversing with you, We have gained still greater wisdom.

A person of wisdom generally understands forty-five matters:

1) Putting one's house in order;

2) Creating an atmosphere of harmony within the family;

3) Maintaining close relations with the nine degrees of kinship;

4) Placing trust in friends;

5) Studying under an enlightened teacher;

6) Resolving to bring whatever one undertakes to completion;

7) Possessing lofty and expansive ability and wisdom;

8) Directing all conduct toward what is wholesome;

9) When wealthy and honored, attending to benevolent and virtuous deeds;

10) Exercising caution in both undertaking and repairing things;

11) When possessing wealth, expanding one's livelihood and endeavors;

12) Not entrusting wealth to one's children while they are still young;

13) Befriending the virtuous;

14) Not placing excessive trust in those only recently met;

15) Promptly retrieving money or property held by government officials, rather than leaving it there for long;

16) Being honest in buying, selling, and exchanging, without any deception;

17) Before moving to a place, going there first to examine it;

18) Wherever one goes, knowing whether the place is rich or poor, honored or lowly;

19) Associating closely with good people;

20) Relying upon a source of strength and support;

21) Not contending for superiority with the violent and powerful;

22) If formerly wealthy but now in decline, hoping to restore the family estate;

23) If poor and afflicted, not harboring excessively lofty ambitions;

24) Not displaying precious possessions before others;

25) Not disclosing secret matters to one's wife;

26) As a king, respecting the worthy and virtuous;

27) Treating others generously, especially the loyal and trustworthy;

28) If upright and incorruptible, being fit to govern the country or to assume its governance;

29) When circumstances arise, establishing great merit;

30) In the work of teaching and transformation, taking filial obedience as the foundation;

31) A teacher's method should value gentleness and harmony, so that the students will be fully respectful;

32) A teacher with many students should teach them to act with loyalty and righteousness;

33) Medicine must be effective; if one's skill is still inadequate, one should not put it into practice;

34) When ill, following the physician's instructions;

35) Observing moderation in eating and drinking;

36) Sharing fine foods and rare delicacies with one another without begrudging them;

37) When giving or lending something to another, placing it into that person's hands oneself;

38) Bearing witness on behalf of the upright;

39) Not falsely accusing the innocent;

40) Admonishing people to cease resentment and restoring harmony between them;

41) Being patient and keeping far away from evil;

42) Associating with others without discriminating between rich and poor;

43) Esteeming concord and harmony;

44) When following the Way, observing the precepts;

45) Esteeming purity above all else.

In this worldly realm, only the path of nirvana is nobler than all else.

Why is this so? Because in the realm of nirvana there is no aging, sickness, or death; no hunger or cold; no calamities of flood or fire; no enemies; no thieves or robbers; no sensual desire or amorous attachment; no sorrow or adversity; and none of all the sufferings and pains. That realm is cessation and deliverance. Cessation and deliverance are not death; they are liberation and sovereign freedom.

It is a realm of complete peace and joy, an immeasurable joy of purity. That realm may be established in this world, both for oneself and for all living beings together. Your Majesty should attend to yourself, cultivate yourself, and awaken yourself. Your Majesty should have compassion for yourself.

This Wise Man now asks leave to depart.

The King asked again:

If you depart, will you give Us no further admonition?

Where land has been eroded by a powerful current, nothing should be built upon it again, even after a hundred years. For the current will follow its former course and sweep everything away. When a person with an evil mind now tells us that he has begun to do good, we must by no means believe him too hastily. Since his evil mind has not yet been extinguished, he will return to evil deeds; we must remain cautious. Whoever wishes to accomplish something must proceed gradually, just as one who digs a well and continues digging deep will eventually reach an underground spring. When a wise person sees danger or injustice in the world, he should act to render aid, just as a skilled swimmer can swim across a powerful current.

The King said:

From beginning to end, We have engraved your teachings in Our heart. Henceforth, when all the learned gentlemen of the realm hear them, not one will fail to rejoice. All former evils will be abolished, and no one will dare speak of them again.

After pausing for a moment, the King continued:

We wish to hear your teachings; and if someone else should come, how are We to know whether that person is wise?

The Wise Man replied:

The questions and answers of the wise are always far removed from those of ordinary people. None of their words are anything but wholesome counsel. A Teacher is always upright. And these virtues show that such a person is wise: benevolent, gentle, cautious, trustworthy, mild and courteous, eloquent in speech, and ever inclined toward wholesome deeds. Your Majesty should have no further doubts.

By hearing their words and observing their deeds, one can know whether their mind and speech accord with each other. By observing their conduct and bearing, one can know that they are free from deceit; by examining their actions, attire, and manner of working, one can readily know that they are endowed with wisdom.

When conversing with the wise, one must act in a way pleasing to them, yet to please them is truly difficult.

How must I honor the wise without displeasing them?

Revere them and do not slight them; upon hearing their teachings, put them into practice, for the understanding of the wise is exceedingly sound. They always accord with the true path, harbor no craving for gain, and can clearly contemplate the past, present, and future. The vision of the wise is vast: they clearly see that all things throughout space and time are merely transformations and manifestations, and that all dharmas return to the single point of originally quiescent emptiness.

The wise clearly see that life is a succession of grievous changes: youth will give way to old age, strength to frailty, and wherever there is life, there will be death; wealth and honor are like drifting clouds—all are impermanent. Therefore, in times of safety one must think of times of peril, and in times of prosperity think of impermanence. The good should be revered and cherished, while the wicked should be avoided. If one bears anger or resentment toward anyone, one should cast it away and not, on account of it, commit evil and harm others. The wise are gentle yet difficult to violate, outwardly weak yet difficult to overcome. Such are the wise; we must not slight them.

I revere and honor the wise with all my heart. Will this bring any merit?

The wise follow the principles of the sages, constantly perform benevolent deeds, and delight in teaching the ignorant so that they may become enlightened like themselves. Those who govern a country should bestow favors upon those who know how to do good; those who cultivate the path should endeavor to guide everyone toward the true path. When the nation faces an emergency, they should confer and make plans together; in their coming and going, they must know the proper time so as to avoid suspicion, resentment, and reproach.

Though they extend great kindness and virtue toward others, they should not hope for repayment. By serving the wise, one gains merit and remains free from calamity throughout one’s life. Your Majesty should harbor no doubts.

The principles of government should not contravene the truth of the path; teaching the people to do good will bring ever-increasing benefit to the country.

The King lamented:

Is there no one else who can persuade the Wise One to remain and help me? Alas! My heart is truly filled with sorrow, and I am distraught as though driven mad.

The King then shed tears and wept. Going before the Wise One, he repented and begged forgiveness for his offense.

The Wise One helped him up and said:

Just as one who cannot swim should not enter deep water, so even when we know someone to be our enemy, we should not harm that person. In this world, people may first be close and affectionate, then quarrel; after quarreling, they may apologize to each other. Yet however skillfully they reconcile, it would have been better had they never quarreled in the first place. Now Your Majesty does not reward the good, but instead listens to slander.

A wise person is like a bird in flight, not bound to perch upon any particular branch. The path and principles of the Wise One cannot be mingled with such wrongdoing, thereby forfeiting their precious purity and nobility. Just as trees near a fire burning across an open field will be scorched, wherever there is a whirlpool a boat will spin, and wherever there is a venomous creature it will harm people.

Therefore, the Wise One wishes to serve among the wise so as not to be harassed by the foolish and base. The Wise One clearly understands that grasses and trees each differ from one another, and so too do birds and beasts: the white crane has white feathers, while the crow has black feathers. Now the Wise One is one kind of person, while those others are another; therefore, this Wise One no longer wishes to remain here.

To clothe a peasant plowing the fields in a beautiful silk robe would truly be useless. Why? That peasant is accustomed only to mud and soil; how could he know how to wear a beautiful silk robe?

Even if he wore it, he would only ruin it.

In the human world there is a kind of tree called Phản Lệ. The owner who plants it cannot eat its fruit, yet when someone wishes to steal the fruit, the tree instead produces fruit for that person to pick. Your Majesty is like that tree: those who help keep the country secure are spurned and driven away, while deceitful, sycophantic ministers who ruin the affairs of the court are retained and given official stipends. When a guest remains too long, the host grows weary of him; therefore, this Wise One must depart.

The King respectfully said:

Human life is exceedingly precious. I humbly beg you to extend your compassion and take pity on me. From this day onward, I wish to devote myself to honoring you even more than before.

Your Majesty says so, but it is still uncertain whether you can truly do it. The Queen’s intentions are exceedingly malicious; there is no reason for this Wise One to remain. The Wise One is a śramaṇa who carries an alms bowl and lives on alms, delights in contentment, puts an end to craving, fully observes the precepts of the path, and remains far removed from all transgressions.

The King pleaded earnestly:

You have made your decision, and I cannot prevent you. Yet I beg you not to sever all ties. I humbly hope that you will return once, so that my heart may be free of regret.

If Your Majesty and this Wise One both remain well and strong, there will still be a time when we meet again. Today, this Wise One wishes to enter the mountains to cultivate his character and further strengthen his lofty resolve. If staying near each other gives rise to thoughts of harming one another, it would be better to remain apart while remembering each other with wholesome thoughts. The wise need only hear a parable to understand. Now this Wise One will tell Your Majesty a story by way of illustration:

“Suppose someone smears honey upon the blade of a knife and gives it to a dog to lick. Craving the little sweetness of the honey, the dog cuts its tongue, yet remains unaware of the pain. The four close ministers are likewise: their mouths utter only sweet words, while their hearts are like keen blades. Your Majesty must therefore be exceedingly vigilant. From this day onward, whenever you encounter frightening circumstances, if Your Majesty remembers this Wise One, your fear will vanish.

Owls and screech owls delight in dwelling amid dense thickets; rats and vermin delight in hiding beneath heaps of refuse and straw; birds perch upon branches; only the crane delights in remaining near turbid ponds. Every creature has its own nature; their aspirations differ, and their preferences are not the same. This Wise One cherishes the path, while Your Majesty delights in governing the people. Therein lies the difference.

Even coarse and inferior objects all have their uses and should not be discarded merely because they are shabby. No matter how poor, lowly, foolish, or virtuous a person may be, we should not spurn them. They are all useful people. Employing people is like employing timber; Your Majesty must understand this. The Wise One has already discerned what kind of people they are, what they say, and what they think. A bird first perches upon a low branch and afterward leaps to a higher one. When this Wise One heard Tân Kỳ barking, he knew that if the matter was not outside, it must be inside, and that some plot had already been devised. His heart therefore grew weary. Let Your Majesty favor the new and forget the old; this Wise One now begs leave to depart.”

Having spoken, he immediately rose, took up his bowl, leaned upon his ringed staff, and departed from the city.

The King and Queen wept as they accompanied him, while throughout the country, from the great to the lowly, there was no one who did not lament and voice reproach. The King followed despondently behind the Wise One and asked in a sorrowful voice:

When you depart, upon whom can I still rely and place my trust?

The Wise One replied:

The son of this Wise One’s elder sister is exceedingly virtuous and kind. Your Majesty should also confer with him. Whenever you have leisure, Your Majesty should travel throughout the country with him and listen to the folk songs of the people. He will be able to discern whether the country is flourishing or declining, and whether it will endure or perish.

The King replied:

“We shall heed your counsel.”

Then, together with the ministers of the court and the people, the King paid homage to the Wise Man and escorted him some distance beyond the city.

From that time onward, once the loyal and upright man had departed, the treacherous ministers were free to act wantonly and practice deceitful flattery. Outside the palace, the four close ministers relied upon their power to oppress the good people; within, the Queen employed her beguiling wiles to infatuate the King, so that he no longer gave thought to affairs of state but indulged only in sensuality and pleasure, immersing himself day and night in intoxicated passion.

The officials in power freely levied taxes and oppressed the people without the slightest compassion or humanity. Some collected market taxes without even looking at the goods. The strong tyrannized over the weak, and people plundered and slaughtered one another with no regard for the law.

Some even seized other people’s daughters and made them slaves and concubines. Families were torn apart; people sought ways to flee, scattering and living precariously in different places. Calamities followed one after another, yet the King never knew of them.

Wind and rain came out of season, crops failed, the kingdom fell into disorder, and the people became impoverished. Hunger and hardship filled the roads, while lamentations and reproaches entered the folk songs, moving even ghosts and spirits. The people suffered in sorrow and fear; countless numbers died, while the survivors walked on weeping and lamenting.

There was no one who did not remember and long for the Wise Man who had formerly delivered them.

The Wise Man was like the royal hawk among birds, able to subdue and eliminate the wicked, and he was endowed with benevolence and compassion for all beings. But where could such a man now be found to reassure the people and save them from their myriad calamities?

The Wise Man’s elder sister had a son named Daoren. After traveling through other commanderies and districts, he returned and saw that the kingdom was in turmoil, the villages lay in ruin, and the people were destitute. He therefore entered the palace and reported to the King: “Your Majesty! The high ministers act unrighteously, allowing robbers to go free while arresting and killing the innocent, cruelly harming the people in utterly inhumane ways. The myriad people are resentful, and the ghosts and spirits are enraged; hence they send down many calamities. Suffering spreads everywhere, yet Your Majesty knows nothing of it.

“If Your Majesty does not swiftly remove those wicked and treacherous ministers, will even a single good citizen remain in the future?”

On hearing this, the King was greatly shocked and alarmed. Fearfully, he replied:

“It is indeed just as the Wise Man formerly warned Us. We employed four treacherous ministers who have devastated the kingdom, no differently from releasing wolves among a flock of innocent sheep. We are certain that the people must have fallen into misery. We loosened the reins and allowed a maddened horse to draw the chariot of state; it was bound to drag the chariot into a deep ravine. You have come here to awaken Us and have spoken thus. Do you now have any counsel by which We may restore peace and order to the realm?”

Daoren replied:

“Ever since my maternal uncle departed, the kingdom has remained in disorder, all because of those treacherous ministers. Your Majesty must devise a plan to restore the realm. The kingdom can still be revived. I beg Your Majesty to accompany me on a tour of inspection, so that Your Majesty may see with your own eyes and hear with your own ears the people’s sufferings. Only then will you know the truth.”

The King immediately disguised himself and set out with Daoren to investigate conditions in the kingdom.

As soon as they left the city, they saw a group of women in tattered clothing, walking and weeping. Seeing them, Daoren asked: “Why are you women so wretched and ragged? Why do you not seek a livelihood? Or, if your difficulties are truly severe, why not marry and rely upon your husbands? You are already well advanced in years.”

One of them replied:

“It is all because of the King. If only the King were as ragged, poor, and hungry as we are, it would serve him right.”

Daoren said:

“It is improper for you to speak thus. The King occupies an exalted station and attends only to great affairs. How could he have time to concern himself with you? You must work to support yourselves.”

“That is not so. Because the King does not govern the kingdom wisely, the land has fallen into hunger, destitution, and disorder. By day we suffer under corrupt officials who plunder everything; by night we suffer from robbers everywhere. We lack sufficient clothing to wear and food to eat. Who, therefore, would still wish to marry us?”

After traveling a little farther, the King encountered an old woman whose clothing did not cover her body. She was emaciated and feeble, groping her way with sightless eyes as she walked and wept. Daoren asked:

“Old woman, what troubles you and makes you weep?”

The old woman raised her head and replied:

“It is all because of the King. If only the King were blind as I am, he would receive his just deserts, and I would be delighted.”

Daoren said:

“You are mistaken to speak thus. When people grow old, their eyesight dims. What fault is that of the King?”

“By night I am preyed upon by robbers, and by day by corrupt officials. Because I endure poverty and hunger, I must gather vegetables and firewood to exchange for rice so that I may survive. I trod upon venomous creatures and was exposed to poisonous vapors, and thus became blind and lame. How, then, is this not the King’s fault?”

The King and Daoren continued for some distance and saw a woman bending over to milk a cow. The cow kicked her, sending her sprawling upon the ground. She struggled to her feet and cursed:

“If only you had kicked the Queen, the King’s wife, like that—it would have served her right! Why did you kick me?”

Daoren asked:

“It was the vicious cow itself that kicked you. What fault is that of the King—or rather, of the Queen, the King’s wife?”

“No fault, you say? Because the King is unrighteous and his wife incites him to wrongdoing, the kingdom has fallen into disorder. They make no effort to suppress the robbers, who stole my gentle cow and left me only this vicious one. When I milked it, it kicked me so painfully. Whose fault could it be but the King’s?”

Daoren said:

“You were kicked because you do not know how to milk a cow properly.”

The woman replied:

“That is not so! If the King were upright, the Wise Man would have remained here, and the kingdom would never have fallen into disorder.”

After walking a little farther, they came to the fields, where the King saw a bird pecking at a frog. The frog sank into the mud and cursed: “If only you would peck the King like this, I would be pleased. Do not peck me!”

Daoren said to the frog:

“You are being pecked by the bird. How is that the King’s fault? The King cannot personally protect you.”

The frog replied:

“I do not expect the King personally to protect me. But because the King bestows no beneficent favor, because his governance is unjust, because he has neglected the rites of offering and abandoned the irrigation of the fields, the heavens have brought drought and the waters have dried up. My body is therefore exposed for the bird to peck.”

The frog lamented further:

“If the King knew how to uphold the authority of government, he would remove one wicked person for the benefit of a household and remove one wicked household for the benefit of a village; then society and the kingdom would attain flourishing order. Because he does not know how to uphold the authority of government, the people have lost their proper livelihoods and all beneath heaven raise their complaints.”

Thereupon Daoren reported to the King:

“I beg the Great King to consider carefully: the innocent people suffer and weep, moving even ghosts and spirits, and matters have reached such a point that even a frog utters words like these. The Great King has surely witnessed this himself. Therefore, please expel the wicked and rebuild the kingdom upon the foundation of virtuous governance, so that the myriad people may turn back and return. Great King, if we now begin sowing rice in fertile fields and favorable rains and winds arrive, why should we fear that the harvest will not be abundant?”

The King asked:

“Then, in your view, to whom should this responsibility be entrusted?”

“Your Majesty must swiftly invite the Wise Man to return, for he clearly understands the proper time and circumstances. If he returns, peace will once again prevail throughout the kingdom.”

The King and Daoren returned to the palace. The King summoned an envoy and instructed him:

“Go into the mountains on Our behalf and invite the Wise Man to return. If he will not come back, say to him: ‘His Majesty now recognizes his error and repents. Because the people resent and reproach him, His Majesty is so distressed that he can neither eat nor sleep, and he longs for your return. We beseech you to extend your benevolence and have compassion for sentient beings.’ When you speak thus, he will understand that the kingdom is in turmoil; moved by compassion, he will surely return.”

The envoy obeyed the command and departed. After several days of making his way through the mountains and forests, he finally reached the dwelling of the Wise Man. Bowing his head in homage, the envoy said:

“Venerable Sir! The King earnestly and reverently acknowledges that his offenses are exceedingly grave, that he acted contrary to the sage’s counsel, and that he allowed the kingdom to fall into disorder and the people into misery. He therefore longs for your return. The King weeps as he remembers you and can take neither food nor drink. We humbly beseech you to open your compassionate heart to the King once more. Venerable Sir, please return.”

Hearing these words, the Wise Man felt compassion for the people, prepared himself, and accompanied the envoy back. Along the road, he saw the dried corpse of a monkey and removed its skin to make a sitting mat.

When the people of the kingdom heard that the Wise Man had returned, they all went as far as the border to welcome him and invited him back to the monastery outside the city.

The King donned his court robes and went to the monastery to pay his respects and bow before him. After exchanging greetings, the King sat to one side, folded his hands, confessed his fault, and said to the Wise Man:

“Because We were careless and failed to reflect thoroughly, We harmed the people and incurred the resentment of the populace. Now, with wholehearted sincerity, We seek repentance. We beg you to forgive all Our offenses and errors.”

The Wise Man returned the courtesy and said:

“It is most commendable when one who has committed an offense knows to repent.”

Then, seeing the four close ministers whispering secretly into one another’s ears, the Wise Man said:

“You are innocent men. Why do you not speak openly? What need is there to whisper among yourselves?”

The four close ministers angrily replied:

“You are a sramana whose heart aspires to heavenly merit, and everyone calls you a wise man. You should not have killed that monkey and stripped off its skin.”

“You delude yourselves, unable to distinguish what is right from what is false and perverse. Heaven and the Buddhas know the wicked deeds committed by evil men. You should understand that both suffering and happiness are governed by the law of cause and effect and cannot be escaped.

When one commits evil, its consequences will pursue one; when one does good, wholesome recompense will repay one. Such consequences are never lost, even throughout an entire lifetime. Calamity and blessing arise from oneself, though fools imagine their sources to be far away.

You seize upon the fact that I removed a skin and accuse me of killing the monkey. Is that comparable to your own treacherous acts of killing and harm? You also persist in saying that human life is determined by Heaven, that doing good brings no merit, and that doing evil brings no calamity.

You should know that calamity and blessing follow as clearly as an echo follows a sound and a shadow follows a form; calamity and blessing do not simply fall from the sky. You commit evil without recognizing it yourselves. You wish to conceal it, but how could it possibly be concealed?

You even consider slandering me to be a clever stratagem. Is there not one among you who has said, ‘When a person dies, the spirit is extinguished and will never be reborn’? Are such words spoken by a sage, or are they fabrications born of your own ignorant minds?

You wish to commit evil and then claim that evil brings no calamity and goodness earns no merit. Are these not deceptive words intended to conceal your own offenses? Moreover, you consider yourselves knowledgeable in celestial phenomena.

Behold the evident manifestations of the universe—the sun, moon, and stars. Who, you say, brought them into being?”

Hearing these words, the four close ministers fell silent, no longer knowing how to reply.

The Wise Man continued:

“All phenomena in the universe arise through the karmic power of offenses and merits. Good and evil alike bear their respective results, just as a shadow follows a form. When people die, they abandon the physical body, but they cannot abandon their karma.

When seed is sown, although the grain decays beneath the earth, it later produces a plant that sends forth branches and leaves and bears grain at its tip. When a lamp is lit, its wick gradually burns away, yet the flame continues to glow. Likewise, the karma of offenses and merits always remains.

It is like a person who lights a lamp to write a letter: although the lamp is later extinguished, the writing remains. The spirit undergoes rebirth in another life according to its karma, without interruption. You commit evil yet consider yourselves noble.

Could someone who killed his own parents likewise consider himself innocent?”

The four ministers replied:

“Not even a branch of a tree should betray its own leaves and fruit, much less could someone kill his parents and consider himself innocent.”

The Wise Man continued:

“You accuse me, but in truth I merely removed the skin of a monkey that was already dead. I certainly did not kill it and then strip off its skin. Yet you falsely accuse an innocent person—how shall that evil offense be reckoned? Moreover, you advocate false and perverse doctrines. Outwardly you pretend to do good, while inwardly you secretly commit treacherous deeds. You are like counterfeit gold: golden in color on the outside, but entirely copper within. Your outward appearance is fine, but your hearts are wholly filled with slander and malice. You are no different from a wolf that strays into a flock of sheep and secretly devours the entire flock without the shepherd ever realizing it.

“Evil people in the world often proclaim themselves virtuous, feign ascetic practices, and expound the scriptures and precepts, while inwardly devoting themselves to perversity, flattery, and deceit in pursuit of fame and gain. Fools who do not understand then turn to them in faith and submission. It is like a river in flood, overflowing everywhere before its waters can recede into the great ocean, harming countless people. Only a sage can aid all under Heaven, reform corrupt customs, establish wholesome practices, and become a refuge upon whom everyone may rely.

“If doing good brought no merit and doing evil caused no harm, why did the ancient sages leave behind so many scriptures, and why did they transmit the precious sword to the King? Every karmic deed clearly bears its result. Those who commit evil suffer calamity and are hated by all; before long, that calamity will swiftly befall them. Although acts of benevolence and virtue may remain hidden, they will later become manifest, and their blessed results will return to the doer.

“Therefore, when a kingdom has a king, the king must accord with the principles of the Way, entrust responsibilities to virtuous people, assign affairs to the capable and wise, reward the good, and punish the wicked.

“The wheel revolves ceaselessly, and according to their karma, beings take birth in wholesome or unwholesome realms. You must firmly believe in offenses and merits and refrain from deceitful conduct.

“You must exercise the utmost care to keep far away from wicked people, and you must know to repent of your offenses. If everyone were good, their dispositions and karmic results would all be equally wholesome and beautiful. Yet because so many people commit evil, their causes and effects differ: some live long lives, while others die young; some suffer many illnesses, while others suffer few; some are ugly, while others are beautiful; some are poor and lowly, while others are wealthy and noble.

Those who are foolish, blind, deaf, mute, or unable to speak clearly, and those who are lame, sightless, or afflicted with any of the many disabilities, all committed evil causes in previous lives and now reap evil results. Those who possess virtue, loyalty, integrity, goodness, and compassion may accordingly attain wisdom, become emperors and kings, enjoy great wealth, and receive every kind of happiness. Cause and effect are thus evident—how can you say they do not exist?

Please reflect carefully and do not stray into false paths.”

When the Wise Man had finished teaching, the King, the assembled ministers, and all the people understood clearly, without a single exception, and rejoiced.

The Wise Man then continued:

And now this Wise Man would relate another account:

Long ago, there was a king named Cẩu Lạp who had a pond in which many kinds of “sweet fish” were raised. Because the sweet fish had few bones and were exceedingly delicious, the king appointed an overseer of fisheries to watch over the fish and safeguard the pond. Each day, eight fish were presented to the king, but the overseer secretly ate another eight fish each day with his companions. When the king learned that fish were disappearing, he appointed eight more overseers to guard the pond together. Yet those eight overseers colluded with one another, and each of them secretly ate eight fish every day. Thus, the more people there were guarding the fish, the more fish disappeared.

Your Majesty is now likewise. When duties are entrusted to too many people, the realm only falls into greater disorder. It is also like one who picks unripe fruit: not only does it have no flavor when eaten, but its seed is also destroyed. When a king governs the realm without employing the worthy, he brings harm to the people, and in time he will lose his good name and be left without merit or blessings. Governing the realm unrighteously causes all under heaven to develop a contentious and grasping mind. It is also like wishing to restore and increase the family estate while refusing to apply one’s mind and wisdom: one’s wealth will diminish day by day.

If a country has able generals and many troops but does not train them in warfare or attend to the development of the realm, that country will become weak. If a king does not revere virtue or honor the wise and enlightened, he will have no one to assist him in the present and will encounter no blessings in the future. If killing takes place every day and the multitudes lament, calamities will continually arise one after another, and after death he will leave an evil name for ten thousand generations.

If the people are governed according to the true Dharma, the ruler will win their hearts. By revering elders, loving children, being filial and obedient to one’s parents, and faithfully performing wholesome deeds, one will enjoy peace in the present and be reborn to receive blessings.

Acting with loyalty and rectitude is like walking upon a straight road. When loyalty and rectitude are made the foundation, everyone will admire and submit. In this way, happiness and peaceful prosperity can be established. One must also be discerning, gathering the words of the ancients as lessons for the present age; in action and stillness, one must know the proper time; benevolence and authority must be exercised with reason; favors must be bestowed upon the people; and equality must be established. If this is accomplished, the present life will be peaceful and joyful, and afterward one will certainly cultivate and realize the path of awakening.

When the assembly heard the Wise Man’s teaching, they rejoiced, applauding and praising him without cease.

The king immediately rose, bowed his head, and said:

“Today, hearing your teaching is like a mighty wind dispersing dark clouds. I therefore beseech you to open your compassionate heart, take thought for the nation, instruct its people, and assist me in governing them as before.”

The Wise Man immediately rose and followed the king back to the palace, where they deliberated together upon the affairs of government.

The four close ministers were subsequently expelled. The Wise Man assisted the realm, and his beneficence spread everywhere. Wind and rain came in due season, the harvests were abundant, and all the people rejoiced. Within the four seas, all became one family; superiors and inferiors lived in harmony and joined their strength to restore an age of peaceful and flourishing government...

The Buddha paused for a moment, looked upon the great assembly, and continued:

“You should know that the Wise Man of that time was none other than I myself. The practitioner who was his nephew is now Ananda. King Lam Đạt of that time is now King Prasenajit. The queen was Sundari; the dog Tân Kỳ was Channa; the four close ministers were the four non-Buddhist ascetics who killed Sundari in the present day. Finally, the frog who asked the questions was Udāyin, who has already attained the fruit of arhatship and now stands over there.

“You should know that, following the path of bodhi, I practiced throughout many kalpas, performed wholesome deeds, endured suffering, and accumulated merit and virtue for immeasurable kalpas. Now, for the sake of sentient beings, I have become a Buddha to save and liberate them, and my original vow has now been fulfilled.

“You who have heard this sutra must diligently exert yourselves, cultivate the path, and faithfully practice all wholesome deeds. Do not be lax or indolent.”

When the Blessed One had finished teaching this sutra, more than three hundred million people understood the principle of the path, together received the Five Precepts, and joyfully practiced in accordance with the teaching.