福力太子因緣經

Afterward, Prince Puṇyabala, together with his four elder brothers, went to the royal pleasure-garden to roam, but along the way there were thousands of hungry ghosts (pretas) with mouths as small as the eye of a needle, dwelling halfway up the mountain. Their appearance was gaunt and hideous, like skeletons, with flames blazing across their whole bodies. The ghosts surrounded the people, but the people did not see them; only Prince Puṇyabala was the first to see their forms. The ghosts joined their palms together and came forward, saying to the prince:

"You are one of great merit and virtue, possessed of great renown, a compassionate one. We are hungry and thirsty, oppressed and afflicted by suffering; we beg you to grant us a little portion of food and drink. In a former life we sowed the cause of miserliness, and so in this life we have fallen into the realm of hungry ghosts; for countless thousands of years we have not been able to drink water, let alone even glimpse food."

Then Prince Puṇyabala looked up into empty space and gave rise to a mind of loving-kindness and compassion: "What joy for me, if now the heavens would send down a little food, that I might grant it to these hungry ghosts." At that moment, suddenly much food fell down from the sky. Prince Puṇyabala then took this food and brought it to the hungry ghosts. But because of their karmic force from former lives, they could not see the food, and they all said:

"We have heard that the prince is a compassionate one. Why is it that today you do not bring food to us?"

The prince replied:

"I have brought the food sent down from the heavens and given it to you. Why is it that you do not take it?"

The hungry ghosts said:

"O prince, because of our karmic force from former lives, we cannot see the food."

Prince Puṇyabala further reflected: "How pitiful is miserliness! How truly detestable!" He said:

"If meritorious recompense has great power, then for my sake, when I speak these true words, may it cause these hungry ghosts to be able to see the food, that all of them may fittingly be able to take it."

When the prince had spoken thus, those hungry ghosts were all able to see the food, and at once the hungry ghosts were transformed, their faces becoming like those of human beings. Prince Puṇyabala gave rise to a mind of joy, and straightaway bestowed the food upon the kinds of hungry ghosts. Having received the food, they were rid of their hunger and thirst; their bodies became truly complete, no longer of evil and ugly form. Toward Prince Puṇyabala the kinds of hungry ghosts gave rise to a pure and joyful intention, and so at that very moment their lives came to an end, and they were reborn in the Tuṣita heaven. Circling about in the open sky, they said to the prince:

"O prince, that we have been reborn in the Tuṣita heaven is all owing to your majestic divine power."

Prince Puṇyabala, hearing these fine words, was very glad. He went toward the grove of trees where his elder brothers were, and together they discussed: "How should people in the world cultivate so as to attain the most benefit?" The elder brother who possessed the most perfect physical beauty said:

"In this world, whoever cultivates the deeds of physical form and appearance will attain the most benefit. How do I know this? Because if someone had never beheld a person before, and now beholds him, he straightaway gives rise to joy. Whoever had never before held him in faith and esteem, upon seeing him gives rise to faith and esteem. As I formerly heard the master, the sage seer, also say thus: if there is a person endowed with beautiful physical form and appearance, everyone delights to behold his beauty, gazing upon him, taking pleasure and joy in him—just as a wise person delights in the supreme Dharma and sets forth all manner of offerings."

Next, the elder brother who was endowed with diligence said:

"It is not by cultivating physical form and appearance that one will attain the most benefit. Here one should understand: if a person cultivates the deeds of diligence, he will attain the most benefit. Why?

Because if one cultivates physical form yet is not diligent, how, whether in this life or in another life, can one attain results as one wishes? Or to hold that the person who cultivates physical form attains the most benefit—that is a foolish person, covered over by deluded views. As I say: through the deeds of diligence, in the present life one obtains the results one wishes for.

Just as the farmer plants crops and sells them for profit, the official receives his stipend, the scholar masters the meaning of the teachings, and the one who cultivates meditative concentration attains tranquil ease—all because of present-life diligence they obtain results as they wish. Furthermore, the diligent person in another life accomplishes results as he wishes: born into a good destiny and born up into the heavens, wealthy and at ease and joyful, and realizing liberation in the present—all because of diligence in another life he accomplishes things as he wishes.

All of these merits take diligence as their support. Furthermore, the diligent person can counteract timidity and weakness. If one applies diligence, then there is not a single small thing that one does not accomplish."

The one who was endowed with skillful means said:

"Sirs, although you have spoken many opinions, in truth there is not a single opinion that I acknowledge. Why? Because if a person is diligent yet lacks skillfulness, then in the end he will not attain practical results. Only if one practices both diligence and skillful means can one accomplish results. Therefore one should understand: the person who cultivates the deeds of skillfulness will obtain the most benefit. Furthermore, the person endowed with skillfulness—whether king, official, or śramaṇa, brāhmaṇa, householder... down even to one of low lineage and other skillful persons—will all come to make offerings to him."

Next, the one endowed with wisdom said:

"You should understand: the one whose cultivation attains the most benefit is not physical form and appearance, nor is it diligence, nor is it skillfulness. Why? When one regards physical form, if there is no wisdom, then although it may resemble benefit, it is without substance.

When one rouses diligence, if there is no wisdom, then although one gains benefit, one does not succeed. When one performs skillful acts, if there is no wisdom, then although there is cultivation, one cannot gather them in, guard, and uphold them. Therefore one should understand: wisdom is capable of accomplishing all undertakings, and if a person cultivates it, he will attain the most benefit.

Furthermore, this wisdom can obtain physical form and appearance, can accomplish skillful things, can give rise to diligence, and can attain all that is most marvelous in the human realm."

At that time, Prince Puṇyabala gladly looked upon the one endowed with wisdom and said:

"Just so, just so! What you have said is very true. Because if there is physical form, skillfulness, and diligence, but no wisdom, then one cannot attain the most benefit.

Therefore one should understand that wisdom has the power to encompass all fruits in accordance with reality... Sir, this wisdom, if it lacks the power of merit, then in performing affairs one likewise cannot accomplish them. Therefore one should understand precisely that: if a person cultivates merit, he obtains the most benefit.

Why? Because merit is a fruit of pure singleness, merit is a radiant fruit, merit is an agreeable fruit, merit is a joyful fruit. Such is the fruit of merit; its virtues I cannot fully describe.

Now, because I wish to cause you to have the gate of merit opened and revealed to you, I will speak but a small part. Listen well: because there is merit, one obtains physical form and appearance; merit fully provides diligence; through merit one obtains auspiciousness and great wealth; merit fully provides wisdom; merit can chant in praise of the virtues of the true Dharma; merit possesses penetrating acumen; merit leads to the right path; merit gives birth into a noble and esteemed lineage; merit obtains recollection of former lives; merit fully provides good repute; merit perfects moral conduct; merit is able to give in charity; through merit one's faculties are constantly free from decay; through merit one is constantly joyful;

one with merit constantly receives the offerings of the wise; merit fully provides all the powers; through merit one constantly encounters good and virtuous spiritual friends; the power of merit can perform all undertakings.

That is to say, if one plows the fields or trades for profit, even a small merit of giving will attain great accumulation, and one obtains wealth and sovereign ease. The person of merit can, within the space of a single thought, cause to rain down from the open sky, of its own accord, garments, food, and precious treasures—all complete—and accordingly obtain peace and joy. Through merit one obtains a fine dwelling that accords with one's wishes; through merit, both in the present life and when born into another life, one constantly obtains a beautiful wife and children, kinfolk, as well as wealth and food.

Whatever land the person of merit walks upon, of its own accord has no thorns, brambles, stones, or gravel, and he comes and goes in peace and safety. The person of merit also obtains a tall and great bodily form. If there is someone afflicted with illness, when the person of merit touches him with his hand, the illness accordingly diminishes.

Moreover, if the person of merit touches anyone, there can straightaway pour forth from that person food, garments, precious treasures, wealth, rice and grain... supplied and used without end. The person of merit is constantly attended and protected by devas, nāgas, yakṣas, rākṣasas, ghosts... Just as, when it rains, there are spirits who shelter the newly sprouting plants and grasses, so too is this guarding and protecting.

The person of merit is constantly respected and loved by many. Merit has good repute; merit causes people to extol one; merit is constantly and fully provided with all the portions of wholesome dharmas. When the person of merit speaks, all believe and comply with him; the person of merit is constantly radiant and lovable; the person of merit constantly utters subtle and marvelous brahma-sounds; the person of merit's body is naturally soft and supple; the person of merit constantly utters words that are gentle, wholesome, and beautiful.

The person of merit constantly meets good friends and wise persons, and does not bring ruin upon his kinfolk; the person of merit is free of illness; the person of merit is loved and cherished by everyone; the person of merit obtains wealth and gain; the person of merit is strong and healthy.

One who possesses great merit becomes a human king fully endowed with all things, free from the various ailments and illnesses; the person of merit constantly obtains wealth that does not perish; the person of merit comes upon flowing treasure-stores fully endowed with the seven jewels; the person of merit can travel through the open sky; the person of merit's majestic radiance equals that of the sun and moon; the person of merit may become the Moon-deva; the person of merit may become the Sun-deva; the person of merit may become the Brahmā king; the person of merit may become Śakra (Indra); the person of merit can dwell in the towers and pavilions of the heavenly palaces, just like a deva-prince.

He is one of great might, like the king of the asuras; the person of merit is constantly born into good destinies; the person of merit is far removed from the evil paths; the person of merit constantly obtains supreme and lofty marvelous flowers, hard to find and pleasing; whatever the person of merit undertakes is accomplished; the person of merit can create lights that illuminate the world; the person of merit is constantly worshiped with right faith by devas, humans, asuras..."

When the prince spoke of these matters of merit, his four elder brothers held differing views and cultivated differently, and so the prince again said:

"Now I wish, together with you, my brothers, to go gradually to other countries, and according to the places where we dwell, to put this question to the test: which is better to cultivate more—physical form and appearance, diligence, craftsmanship, wisdom, or the power of merit?"

When the four elder brothers heard the prince speak, they all carried it out accordingly, without reporting it to their father the king; they crossed over into other countries, and having entered those countries, they changed their attire, and each went to seek a place to stay.

At that time, the one endowed with physical form and appearance, because he possessed beauty, was such that all who gazed upon him gave rise to joy, and thereby he attained abundant wealth, enjoying riches and gain.

The one endowed with diligence, because he possessed strength, was able to obtain whatever he needed. Suddenly he saw, in a great river whose waters flowed swift, deep, wide, and fearsome, a very large piece of fragrant candana (sandalwood) timber. The diligent one obtained this timber and sold it for money, becoming wealthy, enjoying riches and gain.

The one endowed with skillfulness, using his power of skill, was able to accomplish various tasks, and thereby became wealthy, enjoying riches and gain.

The one endowed with wisdom, because he possessed refined and ingenious wisdom, had the ability to dissolve deep and weighty enmities, and moreover constantly drew near to persons of talent and power, pleasing them and causing them to give rise to joy, and accordingly received garments, food, and precious wealth... and thus enjoyed the pleasures of riches and gain.

Prince Puṇyabala, in accordance with his surpassing merit and the power of his great majestic virtue, went everywhere bestowing meritorious deeds and benefits. One day, he happened to pass by the house of a poor man and entered into the house. Owing to the majestic power of the prince's merit and virtue, that poor house suddenly had appear within it great, fine, and auspicious signs—namely gold, silver, jewels and treasures, rice and grain filling all around.

The poor man in that house, seeing this, found it most strange and was joyful, and reflected: "This is something that has never existed before. Whence has it arisen, and from where has it come? Could it be that this man has entered my house, and by his majestic power has brought about this event?

Until now I have suffered much poverty and hardship; now I have obtained great benefit, with everything complete—surely it is this man who has brought it here and caused such fine signs to appear in my house. This man possesses great merit and great renown; I ought to respect him and make offerings to him."

Therefore, this poor man honored and served him continually, without interruption. The prince dwelt in this poor man's house in great wealth and obtained pleasure. After some time, the good report spread far, and people told one another: "There is a certain household that was formerly very poor and destitute; a certain other person entered this house, and because of his majestic power, the house suddenly manifested fine signs." When the people heard this, they gave rise to faith and esteem toward Prince Puṇyabala, and together they extolled him:

"How wondrous is surpassing merit, that it has such great power! Moreover, owing to the majestic power of the prince's merit and virtue, in that place the trees blossom and bear fruit without fault, gentle rains shower everywhere, and the seeds grow up lush, flourishing, and verdant."

At that time, the people gave rise to reverence and love toward Prince Puṇyabala, and all came to gaze upon him. The prince, in order to gather in the hearts of these people, reflected: "What joy—today, dwelling in this house, I can obtain all manner of precious treasures and all kinds of musical instruments. Having obtained these exquisite and pleasing objects, let me give them to those who come here, causing them to be fully provided for."

When the prince gave rise to such an intention, in accordance with his thought, straightaway those precious treasures... all appeared, filling the place to overflowing. The people, beholding it, were astonished and offered praise:

"How wondrous! Great merit is a sweet and savory fruit!"

Toward the prince, all the people gave rise to reverence. At that time, the prince, for the sake of the people, in accordance with their needs, used the Four Means of Embracing (the Four Saṃgraha-vastus) to gather them in with equanimity, causing all to be in harmony—namely, being of one accord in giving, kind speech, beneficial conduct, and shared endeavor. Thereby his good name resounded throughout the country, from the cities to the countryside, hamlets, and villages.

Until one day, the prince came gradually to another country, and saw the king of that country inflicting punishment upon a man—a man who was a skilled physician. The king had ordered the prison official to mutilate his body, cutting off all his hands and feet, so that the convict's blood flowed in pools, and he was in agony and affliction. At that time the one who was being punished saw the prince and cried out very loudly, weeping and saying:

"Sir, save me! Sir, save me!"

Before this event the prince was deeply grieved, and he reflected: "Now I must find some means to rescue this man from suffering." In the midst of his reflection, the prince suddenly gave rise to an insight: "I already possess the power of merit regarding giving, as the world now sees."

Reflecting thus, the prince's heart was filled with emotion and pity, and he straightaway wounded his own body, so that much blood flowed forth, and gave it to that man to drink, completely curing him of his agony and affliction. The prince further saw that the man's hands and feet had been cut off, which was a most grievous suffering; so he used a sharp knife to cut off his own hands and feet and join them to the places where that man's hands and feet had been severed.

At that time, the prince contemplated the open sky and all kinds of sentient beings, and accordingly gave rise to a mind of loving-kindness, and straightaway made a true vow, vast and great:

"I, in this life, have encountered very many portions of unwholesome karma; if the words I speak are true, then may the places where this man's hands and feet were severed, even now, have all their limbs join together again and be restored as before."

When the prince had finished making his vow, that man's limbs straightaway joined together, his body fully complete, restored as before. Seeing this, the prince was satisfied, and he reflected: "I have been diligent, zealous, and valiant; the deed has been accomplished. I drew blood from my body to rescue this man from suffering; I cut off my own hands and feet to rejoin the limbs for that man. And further, by the power of my great true vow, I caused that man's body and life to be entirely restored as before. I vow to take this supreme root of goodness and accomplish the fruit of Supreme Perfect Enlightenment (Anuttarā-samyak-saṃbodhi), that I may bestow the savor of the Dharma upon that man, so that ultimately he may abide in the peace and bliss of Nirvāṇa."

When the prince made this vow, the whole great earth quaked in six ways. The palace-heaven of Śakra (Indra) also quaked thus. At that time the Heaven-lord Śakra reflected: "What phenomenon is this?" When the deva contemplated, he saw that Prince Puṇyabala had performed an exceedingly lofty and difficult deed, and he joyfully extolled him. He further thought: "This man of great majestic virtue performs such a difficult deed—what is it that he seeks? I ought to go there to put the prince to the test."

The Heaven-lord Śakra transformed himself into a brāhmaṇa and descended from the heavens, standing before the prince, and said:

"I have seen the prince cut off his own hands and feet. Why have you done such a thing?"

"Sir, another's suffering and affliction is precisely my own suffering and affliction. If another is at peace and joy, that is precisely my own peace and joy. Therefore, just now I saw a man being punished by the king in great suffering and affliction, and at that time I used the power of truth to cut off my own hands, feet, and limbs to join them onto the places where that man had been cut and severed. By the power of my true and sincere vow, that man was restored as before."

The Heaven-lord Śakra was all the more filled with admiration, and straightaway resumed his original form and said to the prince:

"Is it not that you do this without sincere intent, or seeking something else, or because of backsliding, that you thus cast away your own body?"

"O Heaven-lord, I have cast away my own hands and feet with a true mind, not seeking anything else, nor is it backsliding."

"If it be so, prince, how am I to verify and know this matter?"

"O Heaven-lord, have you not heard that all that I do is by the power of truth?"

The prince then, toward all kinds of sentient beings, gave rise to a mind of loving-kindness, contemplated the four directions by the power of his true vow, and uttered this verse:

If the words I speak are true—

That craving for one's own self entangles and binds in many ways—

Today, in truth, without backsliding,

Then may this body be just as it was before.

When he had finished speaking this verse, the prince's body was restored as before. Up in the open sky the heavens rained down flowers everywhere, heavenly music played sweet and subtle melodies, a cool breeze gently and gradually blew, and there appeared all manner of fine and auspicious signs.