佛本行集經

Chapter 45: UPASENA

(Part 2)

At that time, the caravan leader and the merchants reached an island in the sea, where they found all kinds of jewels. They gathered them until their ships were full, then returned to the seashore, arranged their treasures, and prepared to return to their native country.

On the journey home, they encountered a jeweled stupa enshrining the relics of the Blessed One Kasyapa, the Tathagata, Worthy One, Perfectly Enlightened One. The stupa had fallen into ruin; its foundation and tiers had all collapsed. Seeing this, the chief caravan leader said to the other two caravan leaders and the merchants: “Brothers, as you know, in our search for jewels we risked our lives and entered the great ocean. Today we have gained abundant wealth from the sea. Now that we have reached this place on our return journey, we should together create the conditions for wholesome karma that will benefit us in future lives. As a wise person of old taught in verse:

The power of merit brings abundant benefit,
Yet ordinarily, gain gives rise to heedlessness.
When heedless, the mind is left unrestrained;
Therefore, in a future life one falls into hell.”

After reciting this verse, the caravan leader continued: “Brothers, you should understand that because of these conditions, today we should rouse our resolve and each contribute, according to his wishes, a greater or lesser amount of wealth toward restoring the jeweled stupa of Buddha Kasyapa.”

The other two caravan leaders and the merchants together said to the chief caravan leader: “Excellent! Great caravan leader, please receive the contributions and take charge of the work. We shall each respond according to our hearts and contribute as much as we can.”

The chief caravan leader said: “I alone do not have sufficient strength to oversee the construction. Why? Because I remain occupied with many affairs and cannot by myself undertake the restoration of this ruined stupa. If I take charge of this restoration, the affairs of my household will be neglected.”

The other two caravan leaders and the merchants repeatedly and earnestly entreated the chief caravan leader to supervise the reconstruction.

The merchants then enthusiastically contributed as much wealth as each could afford and entrusted it to the chief caravan leader.

Thereupon the caravan leader Uruvilva Kasyapa assumed responsibility for restoring the jeweled stupa. Uruvilva Kasyapa personally adorned the first tier. Nadi Kasyapa adorned the second tier. Gaya Kasyapa adorned the third tier.

Tier by tier, the relic stupa of Buddha Kasyapa was rebuilt with the wealth jointly provided by the three caravan leaders and the merchants. The ruined stupa was completed with the utmost majesty and was no different from the stupa of former times.

When the construction was finished, the three caravan leaders and the merchants made this vow: “May we, in future lives, meet together again with a Tathagata such as this. After meeting him, may we swiftly attain realization within the teaching of that Blessed One, and may we, throughout life after life and age after age, never fall into the three evil realms or the four unfortunate modes of birth.”

The Buddha told the bhiksus:

“You should understand that the three caravan leaders named Kasyapa and the one thousand merchants of that time are now these three elders and one thousand bhiksus. Furthermore, bhiksus, at that time the caravan leader Uruvilva Kasyapa agreed to direct the construction of the jeweled stupa only after the many merchants had earnestly entreated him. Because of that cause, today, in my presence, I had to devote a great deal of time before he would accept my instruction.

“At that time, when the caravan leaders Nadi Kasyapa and Gaya Kasyapa and the merchants heard the words, ‘As much or as little as your hearts desire,’ they eagerly contributed wealth to construct the jeweled stupa. Because of this cause, today they readily accepted my instruction.

“In the past, Uruvilva Kasyapa was the chief caravan leader, and he was the first to offer precious objects upon the first tier of the relic stupa of the Tathagata, the Blessed One Kasyapa. Because of this condition, he has now received the blessed recompense of being foremost, supreme, most excellent, and most honored among five hundred brahmin ascetics.

“Because Nadi Kasyapa offered precious objects upon the second tier of the relic stupa of the Tathagata, the Blessed One Kasyapa, he has now received the blessed recompense of being foremost among a group of three hundred brahmin ascetics.

“Because Gaya Kasyapa offered precious objects upon the third tier of the relic stupa of the Tathagata, the Blessed One Kasyapa, he is now foremost among a group of two hundred brahmin ascetics.

“At that time, the caravan leaders and merchants made this vow together: ‘May we, throughout all our future lives, never fall into the evil realms, including hell.’ Because of this condition, they received the blessed recompense of not falling into the evil realms, including hell, but were continually born among devas and human beings, where they enjoyed happiness. Furthermore, they all saw the ruined stupa of Buddha Kasyapa and together restored it to its former majesty. They also formed this aspiration together: ‘May we in a future life again meet such a Blessed One. When we meet him, may we hear the Blessed One teach the Dharma and swiftly attain realization.’ Because of this condition, today they have met me, immediately gone forth, received full ordination, and attained arhatship.”

The bhiksus then addressed the Buddha:

“How extraordinary, Blessed One! How did the Blessed One know that Uruvilva Kasyapa had fallen into a false path, and therefore employ skillful means by displaying five hundred miraculous powers to teach him, after which they attained arhatship?”

Having spoken these words, the bhiksus remained silent and awaited the Buddha’s instruction. The Blessed One told the bhiksus:

“Bhiksus, it was not only today that I saw Uruvilva Kasyapa fall into a false path and then, with diligent courage, displayed five hundred miraculous powers to teach and gather him in. Even in a past age, Uruvilva Kasyapa once fell into a false path, and I also took great pains to teach, subdue, and gather him in.”

The bhiksus then addressed the Buddha:

“Excellent, Blessed One! How did this occur? We pray that you explain it clearly.”

The Buddha told the bhiksus:

“Bhiksus, listen attentively. I recall that in a past age there was a country named Videha, which the Sui translators rendered as ‘Not the Right Body.’ It was ruled by a consecrated king of the ksatriya lineage named Angada, which the Sui translators rendered as ‘Limb of the Body.’ The king possessed great power and many divisions of troops, and his treasuries were filled with wealth, money, grain, and rice.

“At that time, the king gave rise to wrong views. On the night of the full moon, when the moonlight shone brilliantly, the king ordered his ministers to assemble during the first watch. Among them were three chief ministers. The first was named Vijaya, which the Sui translators rendered as ‘Difficult to Overcome.’ The second was named Sumana, which the Sui translators rendered as ‘Good Intention.’ The third was named Alavata, which the Sui translators rendered as ‘Former Declaration.’

“After ordering all the ministers to assemble, the king proclaimed: ‘Ministers, throughout this night we shall amuse ourselves together without sleeping, and each of you must express his opinion.’

“The minister Former Declaration said to the king: ‘In my humble opinion, the four divisions of the army should be fully organized. Any neighboring country that has not yet submitted must be subjugated today, while governance must now be established over every country that has already submitted.’

“The minister Good Intention then said to the king: ‘In my humble opinion, all hostile countries have now been completely subdued, and there is nothing more to fear. Therefore, what we should do today is freely enjoy the pleasures of the five desires.’

“The minister Difficult to Overcome then said to the king: ‘Great King, you should understand that the five desires are commonplace things that we enjoy every day. What is rare or special about them? Today, however, if the Great King can find a sramana or brahmin who observes the precepts diligently, is endowed with pure conduct, and possesses wisdom and vast learning, then the Great King should honor and make offerings to him. Why should this be done? Because such a person brings awakening to everyone.’

“The king immediately said to the minister Difficult to Overcome: ‘Only your words are greatly wholesome and the very best. You should now carefully observe and thoroughly investigate where there may be such an excellent sramana or brahmin, diligent in observing the precepts and endowed with wisdom and vast learning. I shall go there to honor him and make offerings.’

“The minister Former Declaration immediately said to the king: ‘If the Great King requires such a person, I know where one dwells. At present, in the Deer Park, there is a diligent and learned naked ascetic named Kasyapa. He teaches many subtle and wondrous doctrines. The Great King may go there to honor him.’

“The king then had a four-horse chariot adorned with the utmost splendor. He mounted the chariot dressed in white garments, with necklaces of white jade upon his body. The ministers attending on either side were likewise dressed entirely in white as they accompanied the king. The king wore white shoes, and in his hand he held a white fly whisk whose handle was inlaid with white mani jewels, adding to his regal majesty. Together with his ministers and guards before and behind him, the king proceeded to the dwelling of the naked ascetic Kasyapa. Upon arriving, the king respectfully bowed and sat to one side to inquire about matters he did not understand.

“King Angada first greeted the honored teacher, the naked ascetic Kasyapa: ‘Venerable sir, are the four elements of your body at peace? Have the four seasons passed harmoniously? Are your material needs sufficient? Do you obtain robes and food with ease, without deprivation? Are you free from disturbance?’

“The honored teacher, the naked ascetic Kasyapa, immediately replied to King Angada: ‘Great King, I now lack nothing at all. My body is also at peace and free from illness. Is the Great King’s person likewise peaceful and well? Are wholesome benefits increasing? Are the people of the country prosperous and happy? Is the king’s governance administered strictly and impartially?’

“After King Angada and the teacher had exchanged inquiries about their health, the king, harboring a doubt in his mind, asked: ‘Venerable sir, all sramanas and brahmins have their own doctrines. Which among them is the ultimate truth? Venerable sir, please explain it to me.’

“On hearing this question, the honored teacher, the naked ascetic Kasyapa, said to the king: ‘May the Great King listen attentively. This is the true meaning of the ultimate truth within the teaching. I shall now speak verses that those of dull faculties cannot understand:

This body continues and is constantly diminished;
Yet to speak of annihilation is truly incorrect.
However much earth, water, wind, and fire there may be,
There is neither suffering nor joy, nor both suffering and joy.

“After hearing these verses, the minister Former Declaration addressed the great teacher, the naked ascetic Kasyapa: ‘It is so! It is so! Great Kasyapa, it is exactly as you have said. Why is this? Venerable sir, I know my former life. I remember that long ago, in the city of Kausambi, I was once a butcher. At that time, I slaughtered immeasurable and boundless numbers of cattle, buffaloes, goats, pigs, black goats, and horses, and sold their flesh for a living. Although I created such evil karma, after abandoning that life I was born into the household of a great general, fully endowed with wealth. For this reason, I know that there is no recompense for good or evil.’

“At that time, King Angada’s first minister, Difficult to Overcome, who was standing behind the king, heard these words and began to weep sorrowfully, shedding tears and choking with grief. King Angada asked the minister: ‘Why are you weeping so sorrowfully?’

“The minister Difficult to Overcome replied: ‘Great King, you should understand that the meaning of the ascetic Kasyapa’s verses and the words of the minister Former Declaration are not mistaken. Great King, you should understand that I too remember a past life in the city of Kausambi. I was once an elder and a great donor.

Whatever wealth I possessed, I distributed for others to use. On the thirtieth, eighth, fourteenth, and fifteenth days of each dark and bright fortnight, I always observed the eight precepts of the one-day fast and diligently guarded my body, speech, and mind. Although I created such pure karma at that time, I have now been reborn into a lowly servant’s household and grew up as a servant.

Great King, you should understand that when I heard the words of the two men—the ascetic Kasyapa and the minister Former Declaration—I began to weep sorrowfully and could not restrain my tears. Thus it may be known that no wholesome path exists in the world.’

“When King Angada heard the naked ascetic Kasyapa speak such words, he rose from his seat and returned to the royal palace. The following day he assembled all his ministers and officials and told them: ‘My three chief ministers and all you other ministers, I now appoint the three ministers Difficult to Overcome, Good Intention, and Former Declaration to administer the affairs of state in my place, for these three possess keen intelligence and wisdom. From this day onward, whenever good or evil deeds, theft, or other such matters occur, remember not to report them to me.’

“After King Angada made this proclamation, he entered and resided in a palace named Wondrous Form. There, for seven days, he freely enjoyed the pleasures of the five desires. At the end of the seven days, King Angada’s princess, Joyful Intention, dressed in garments of brilliant colors and adorned with necklaces made of the seven treasures, went to the Palace of Wondrous Form, where her royal father was staying. Upon arriving, the princess bowed at her father’s feet, withdrew to sit at one side, and remained silent.

“King Angada then said to the princess: ‘Excellent, my beloved daughter Joyful Intention! Have you ever gone sightseeing in the flower grove? It contains many fragrant flowers and unusual grasses, trees heavily laden with blossoms and fruit, and many birds and animals calling and singing. Would you like to enter it? Whatever you desire, tell your father, and I shall satisfy your wishes.’

“The king thus asked what the princess required. Princess Joyful Intention then said to her father: ‘Excellent, royal father! Your daughter lacks nothing for her person. I ask only one thing of you. I pray that my royal father permit me to state it.’

“She then spoke in verse:

“When King Angada heard his daughter say this, he replied to Princess Joyful Intention in verse:

“When Princess Joyful Intention heard her royal father speak thus, she was displeased and replied in verse:

I once personally knew such matters,
And in my present body I know them through experience.
Because of foolishness, one is born into such states,
And in a later body is again deluded.
One leaves darkness only to enter darkness,
And afterward returns again to a place of darkness.

Just as the earthen mound used for archery is pierced,
So the wise fear being tainted by evil.
One should not associate with evil friends,
But should constantly draw near the good and wise.

The minister Former Declaration, claiming to know the future,
Commits offenses and says they bear no recompense.
Because beings cultivated merit in past lives,
Their minds now enjoy peace and happiness.

If people formerly committed offenses,
When their merit is exhausted they naturally undergo calamity,
Like a boat drifting upon the water
That sinks and cannot rise because its load is heavy.

Its outer surface becomes covered in green moss;
The moss grows by itself and cannot be restrained.
The longer the boat remains, the thicker it becomes.
Those who commit offenses are no different:
The longer the time, the heavier their offenses grow.
But those who create wholesome karmic causes
Will swiftly be born in the heavenly realms.

“After Princess Joyful Intention had spoken these verses, she once more addressed her royal father:

“‘Royal father, please understand that through my own contemplation I also know my former lives. How is this so? It is as follows: I remember that in the past I was born seven times in the city of Rajagrha in the country of Magadha. At that time, led astray by evil views, I committed many offenses, engaged in sexual misconduct, violated the chastity of other men’s wives and concubines, and enjoyed pleasures like those of the heavenly realms. Great King, you should understand that at that time I created evil karma and lived while concealing my offenses, like fire buried beneath ashes.

“‘Furthermore, royal father, after the end of that retributive body in the city of Rajagrha, I was born into a wealthy and noble family in Vajra Village. While living there, I encountered a good and wise friend. On the eighth, fourteenth, and fifteenth days of each dark and bright fortnight, I always observed the eight pure fasting precepts. Royal father, you should understand that the wholesome karma I created while living there was like treasures buried everywhere as far as the seashore, firmly sealed and preserved. I continued to practice in this way.

“‘Furthermore, royal father, I also relinquished my life in Vajra Village. Because residual evil karma created in the past remained, I immediately fell into the Screaming Hell, where I endured extreme suffering for many thousands of years.

“‘Furthermore, royal father, when my punishment in hell was exhausted, I abandoned that body and immediately took the body of a white ram in the country of Cinnakuta. While living there, I was sometimes made to pull carts and sometimes fitted with saddle and bridle for princes to ride.

“‘Furthermore, royal father, after living in Cinnakuta and escaping the body of a white ram, I was born in the country of Davila, where I again took the body of a goat. When that goat’s body died, I took the body of an ox. After relinquishing the retributive body of an ox in that same place, I took the body of a monkey and lived in the mountain forests.

“‘Furthermore, royal father, after I abandoned the body of a monkey in the mountain forests, I was again born in the country of Vajra and received a human body that was neither male nor female. When that karmic recompense was exhausted, I relinquished the body that was neither male nor female in the country of Vajra and was immediately born in the Garden of Joy in the Heaven of the Thirty-Three, where I served as a guardian to Lord Sakra.

“‘Furthermore, royal father, after I relinquished that retributive body in the Heaven of the Thirty-Three, because in the past I had observed the six monthly fast days in purity, I have now been born into the Great King’s household, where wealth is abundant and nothing is lacking. Today, royal father, you do not personally contemplate these conditions and do not know whence such merit was obtained. Could it be that I did not create karma in a former life and yet now receive such a blessed recompense?’

“While King Angada and Princess Joyful Intention were conversing in this way, a divine seer named Punarada, which the Sui translators rendered as ‘Not Calling Out,’ descended from the heavenly realm to observe Jambudvipa. From empty space he slowly descended directly toward King Angada’s palace.

“When Princess Joyful Intention saw the divine seer descend from empty space in this manner, she immediately rose, prepared a lofty seat, and invited him to sit upon it. When the divine seer was seated, the princess bowed at his feet, joined her palms toward him, and said:

“‘Venerable divine seer, when karma is created in the world, are there good and evil recompenses? Do yaksas and devas exist? Do parents exist? Are there this life and another life? I pray that the divine seer explain these matters clearly to me, for my royal father does not believe in them.’

“The great seer Punarada then asked King Angada:

“‘Great King, is it true that today you do not believe in such matters?’

“The king immediately replied:

“‘I believe the matter to be as stated.’

“The divine seer continued:

“‘Great King, you should understand that all good and evil recompenses do exist. Devas, yaksas, parents, this life, future lives, sramanas, brahmins, and so forth also exist. Great King, you should understand that I have descended here from a heavenly realm.’

“King Angada said to the divine seer:

“‘Venerable divine seer, if there is a future life, please lend me five hundred pieces of gold today, and in the next life I shall repay you one thousand pieces of gold.’

“The divine seer Punarada spoke to the king in verse:

If I now give the king five hundred pieces of gold,
The king must personally observe the prohibitive precepts.
If the king’s mind does not practice wholesome Dharma,
With what will you repay a thousand in the next life?

Later you will fall into a fiercely blazing hell,
Or be surrounded and pecked by birds;
How then will you repay your debt to me?
When you fall into hell and undergo its sufferings,
Sharp knives will cut you until your body is no longer whole.
Dismembered piece by piece, your blood will pour forth;
Your torment will continue without a moment’s rest.
How then will you repay my thousand pieces of gold?

They will hold sharp knives and flay your skin and sinews,
Hewing your body as one strips sugarcane.
Every part of your body will be crushed to fragments;
How then will you repay me twice the amount?

Savage black dogs, their bodies filthy,
Will roam everywhere, tearing and eating your flesh,
Leaving the offender’s body without any flesh.
How then will you repay twice the amount in the next life?

In hell there are great, sharp-pointed tridents;
The wardens constantly pursue you and thrust them into your body.
The offenders in hell are hung upside down;
How then will you repay my thousand pieces of gold?

In hell there is a river of ashes with boiling water,
Flowing as swiftly as the wind or a flying arrow.
Falling into it, you will undergo torment;
How then will you repay me twice the amount?

The Great King should abandon what is contrary to Dharma;
The king should practice the true and proper Dharma.
If the king cultivates that Dharma in this way,
He will avoid falling into hell hereafter.

“When King Angada heard these words, he replied in verse to the divine seer Narada:

Great Brahma, divine seer, have compassion upon me,
As parents cherish their infant child.
I pray that you visit me often,
For encountering the wise allows one to see what is wholesome.

Venerable sir, I pray that you show me the path of escape;
I am drowning in the deep ocean of afflictions.
I am now like a person with no ground on which to stand;
Please grant me a refuge upon which I may rely.

Great Brahma, I pray that you rescue and protect me;
In my blindness I have fallen into a deep abyss.
Hells as numerous as the sands of the Ganges hold endless suffering;
I now obey the Venerable One and dare not transgress.

“The great seer Narada then replied to King Angada in verse:

If the king diligently practices the true Dharma,
Honors sramanas and brahmins,
And diligently observes precepts, gives, and practices meditation,
Then the king and I shall always meet together.

“When the divine spirit and great seer Narada taught the Dharma to King Angada, instructing him and causing him to give rise to right view, the king turned his mind around and became filled with joy. Joining his palms, he bowed to the divine seer and circumambulated him three times to the right. Narada then rose from his seat, bade farewell to King Angada, and returned to the heavenly realm.

“The Buddha then told the bhiksus:

“‘Bhiksus, the divine seer Narada of that time was none other than I in a former body, while King Angada of that time is now Uruvilva Kasyapa.’

“The Buddha continued:

“‘Bhiksus, in the past I saw that Uruvilva Kasyapa’s wrong views were exceedingly deep and that he had fallen onto an inverted path. At that time, I aroused diligent resolve to teach him and cause him to enter the right path. So too today: I saw him confused and fallen into wrong views, and therefore aroused great diligence, displaying five hundred miraculous transformations to teach him and cause him to abide in unsurpassed bodhi, to be free from further birth and death, to reach the state of fearlessness, and to realize nirvana.’