生經

Sutra 22: The Buddha’s Discourse on the Sutra of Dharani

Thus have I heard:

At one time, when the Buddha had newly attained enlightenment, he traveled through the land of Magadha and dwelt in a secluded place for Dharma practice beneath the Bodhi tree, together with tens of thousands of bodhisattvas, all of whom had attained every accomplishment. Among them were Bodhisattva Samantabhadra, who practiced non-aspiration and had attained ultimate liberation, and such bodhisattvas as Bodhisattva Empty Nonbeing, Bodhisattva Lotus Treasury, Bodhisattva Jewel Treasury, Bodhisattva Treasury of Practice, Bodhisattva Wondrous Wonder, Bodhisattva Vajra Treasury, Bodhisattva Treasury of Heroes, Bodhisattva Stainless Treasury, and Bodhisattva Treasury of Discipline and Concentration.

Altogether, there were approximately ten thousand such bodhisattvas, together with innumerable assemblies of bodhisattvas from the worlds of the Buddhas throughout the trichiliocosm, each coming from a different Buddha-land to gather in this assembly. Upon arriving, they each manifested a lion throne, reverently bowed at the Buddha’s feet, and then sat upon the lion thrones before him. At that time, these bodhisattva mahasattvas no longer discriminated between self and others; they were all pure and entirely free from defilement.

They all thought: “Through what inconceivable causes and conditions have the Buddhas, the World-Honored Ones, attained a realm whose measure cannot be expressed or calculated? Is it through the fundamental vows of the Buddhas, the World-Honored Ones, that they have attained such extraordinary distinctions? Through what causes and conditions have the Buddha Tathagatas attained such responsive manifestations?

What is meant by inconceivable deeds and actions that are entirely unobstructed? How has the World-Honored One extinguished all thoughts and perceptions and attained these extraordinary qualities?”

At that time, the World-Honored One knew the thoughts in the minds of the bodhisattvas. The bodhisattvas were seated there, reflecting that although the Buddhas abide nowhere, they constantly remain. They wished to ask the Tathagata about the complete illumination of the Buddhas’ awe-inspiring spiritual power and about the unsurpassed diligence of the virtue of that spiritual power, through which all accomplishments had been attained and entry gained into the dharani teachings of the Buddhas—the vast path of awakening of the noble ones.

All such points of entry were extraordinarily sublime and entirely unobstructed, and the points of entry of the body were likewise. Those who draw near to the Buddhas, abandon their faults, follow the teachings of the Buddhas, and do not cling to what they have attained always dwell in peace and security.

Then Bodhisattva Lotus Treasury entered the teachings toward which his mind was directed without encountering any obstruction. His contemplation of the Dharma gates was entirely unobscured. The practice of the bodhisattvas is the conduct and vows of Bodhisattva Samantabhadra, the complete assemblage of all practices and vows.

If one abides there properly, one enters the teachings of the Buddhas, beholds the Buddhas of the ten directions, arouses the mind of great compassion, delivers sentient beings to the very end, and guides them to abandon all evil paths. Through concentration and samadhi, all bodhisattvas clearly perceive their own original realm; through the wisdom of the Buddhas, they give rise to boundless practices and vows, and there is no sentient being who does not submit to their guidance.

The ultimate aim of the path of enlightened wisdom is to illuminate the dharani teachings and discern the paths of liberation within the wondrous lotus treasury.

In obedience to the Buddha’s sacred command, those bodhisattvas each declared:

“The Buddhas have heard and comprehended everything. The practices and vows of the Buddhas, the World-Honored Ones, are truly immeasurable, and their transformations are truly magnificent. In accordance with their fundamental characteristics, they penetrate all dharmas and know everything.

The Buddhas are truly transcendent and wondrous, and nothing can obscure them. The Buddhas, the World-Honored Ones, pervade the Dharma realm and enter the Dharma realms of all Buddha-lands; whether or not there is any particular place, they are nowhere obstructed. What are the ten?

For example, when Shakyamuni Buddha was in the Tushita Heaven palace, he manifested his final lifetime. He suddenly vanished from that realm, with nothing able to obstruct or restrain him, and without it being known where he was. He entered his mother’s womb, was born after ten full months, then left his household behind and joyfully set forth in search of the Way.

With a peaceful and自在 mind, he sat beneath the Bodhi tree, cultivated and attained Buddhahood, and gathered all the teachings of the Buddhas. In a single instant, he manifested throughout all Buddha-lands, producing responsive signs revealed through auspicious portents. He constantly turned the Dharma wheel, planted and developed the roots of merit, and taught sentient beings according to their capacities.

Thus, when beings encounter a Buddha, they possess the conditions needed to become bodhisattvas; this accomplishment comes precisely through the Dharma of the Way. The Buddhas, the World-Honored Ones, always abide in the wondrous principle of ‘non-abiding’ and are continually established in wisdom. As children of the Buddha, one must not become attached to any region or place but must penetrate the wondrous principle of non-abiding.

Furthermore, for children of the Buddha, the Buddhas, the World-Honored Ones, teach ten matters.

“These ten matters are:

“To teach and transform all sentient beings so as to bring them to the shore of liberation.

“To eliminate completely all dharmas devoid of wisdom.

“To cultivate constantly the practice of great compassion.

“To attain the ten wondrous powers.

“To turn the Dharma wheel everywhere in order to teach and transform all people.

“To tame and guide sentient beings so that they attain impartial enlightenment.

“To reveal and guide all beings so that they attain the wondrous principle of ‘abiding nowhere.’

“Therein, to return and take refuge in the path of ‘non-action’ with respect to the characteristics of dharmas.

“To attain the realm of quiescence and serenity.

“After attaining the fruit of the Way, to resolve to teach and transform all others so that they too attain enlightenment and liberation.

“These are the ten matters. Furthermore, the Buddha taught ten things that result from swiftly encountering the Tathagata. What are these ten? As soon as sentient beings encounter the Buddhas, they immediately:

“Abandon all the places and aims toward which they were previously directed and retain only the essential teachings of the Buddhas.

“Quickly acquire merit, virtue, and an assembly of followers.

“Quickly receive the root of every virtuous practice.

“Immediately attain purity, no longer suffer inferiority or deprivation, and eliminate all doubts.

“As soon as they encounter the Buddhas, all those sentient beings:

“Are shown the path leading to the Mahayana.

“Are enabled to eliminate every path of fear.

“Immediately attain the Dharma of ‘non-retrogression.’

“Discern and clearly recognize the roots and dispositions of sentient beings in order to instruct, reveal the Dharma to, and liberate them.

“Teach and transform beings throughout the world, purifying their faculties.

“As soon as they encounter the Buddhas, the World-Honored Ones, all sentient beings immediately eliminate every kind of covering and obstruction.”

When the Buddha had delivered this discourse, the bodhisattvas who heard the sutra all rejoiced and received the teaching with understanding.

Sutra 23: The Buddha’s Discourse Concerning Shakyan Sở Hân

Thus have I heard:

At one time, the Buddha was traveling and teaching in Jeta’s Grove, Anathapindika’s Park, in the land of Shravasti, together with a great assembly of one thousand two hundred and fifty bhikshus.

At that time, Sở Hân, a descendant of the Shakya clan—the Shakyan Sở Hân—frequently came and went there at irregular hours. Because he relied on his kinship with those present, his arrivals and departures were truly beyond counting: sometimes he came early in the morning, sometimes after dark, and sometimes he arrived early and departed in the evening. At that time, the Venerables Ananda, Udayin, Bakkula, and others gathered in one place. They summoned the Shakyan Sở Hân and said to him:

“Venerable sir, why do you so often come and go at irregular hours? Why do you enter and leave this place without observing the proper times? You ought to know how to regulate the frequency of your visits.”

The Sakyan Chuhsin immediately poured forth coarse abuse, reviling the Venerable Ones:

“You are men without wisdom, knowing only how to act recklessly and cause disturbances, unable to remain at peace, shouting and using harsh speech. You are indolent people who do nothing to help the Sangha flourish. As for me, whenever I come and go, I regularly conduct serious discussions for the Sangha concerning the matters that must be addressed. Do you not regard this as meritorious service? The essential point is that the Sangha has matters requiring deliberation; you should not call me contentious. You Venerable Ones are meddlesome and have gone too far in your treatment of me, the Sakyan Chuhsin. Moreover, if you wish to debate with me, do you even know how I have deliberated upon the affairs of the Sangha?”

At that time, the bhiksus thought together: “Those three speak gently and mildly, possess dignity and virtue surpassing others, and act upon the foundation of merit; therefore, they attain far more and greatly surpass that man. The Sakyan Chuhsin, however, is merely a dull-witted fellow—reckless and foolishly self-important. His expectations seem excessive, yet his wishes are not fulfilled.”

On another day, the Sakyan Chuhsin went to the home of an elder and was offered an exceedingly sumptuous midday meal. Venerable Ananda arrived there afterward, so he went to the home of another elder. With gentle words, he explained the enduring strength of merit cultivated in previous lives and also expounded the sutras and Dharma for them, causing everyone in that household to rejoice greatly. From then on, whenever Venerable Ananda went there on alms round, he always received abundant offerings, which they voluntarily gave without ostentation or expectation of anything in return.

The bhiksus then related the entire course of this matter clearly to the Buddha. The Buddha said to them:

“As for those four men, it is not only in this life that they have competed in seeking alms, with only one receiving few offerings while the others received more. Bhiksu Ananda has always received everyone’s encouragement and assistance, and thus all have enjoyed peace and security.”

The Buddha recounted:

“Long, long ago, in a certain distant land, there were four very close friends who lived together in one place. At that time, a hunter caught a deer and intended to take it into the city to sell. When the four men saw this, they discussed among themselves: ‘We should find a way to follow that hunter in hopes of obtaining some venison! Let us see who can get the most!’

“After their discussion, the four men set out together. The first man made his request in an extremely rude and arrogant manner:

“‘Hey, you there! Give me some of that venison. I want to eat it.’

“The second man said:

“‘Dear elder brother, please give me a little meat. Your younger brother would like to taste it.’

“The third man said:

“‘Honorable and virtuous sir, could you spare me a little of that meat? I am truly very fond of it.’

“The fourth man said:

“‘Dear kind friend, could you spare a little of the meat? Please have compassion and give us some. I very much wish to eat it, for all of us are hungry and thirsty!’

“The hunter then considered the words of the four men and responded to each of them with a verse suited to his manner of speaking. To the first man, he replied with this verse:

“He then replied to the second man with this verse:

“He also replied to the third man with this verse:

“He then replied to the fourth man with this verse:

“Thus, according to whether each man’s words were coarse or refined, the hunter gave them their respective portions of meat. At that time, a deity praised them in verse:

The Buddha told the bhiksus:

“The first man, who spoke those coarse words, is now the Sakyan Chuhsin. The second man is now Bhaddali. The third man is now Kala-Udayin. The fourth man is Ananda himself, and the deity who uttered that verse was none other than I myself. We encountered one another in the past, and it is likewise today.”

When the Buddha had given this teaching, everyone joyfully received and understood it.

Sutra 24: The Buddha Expounds the Story of the King and His Five Sons

Thus have I heard:

At one time, the Buddha was traveling and teaching in Jetavana, Anathapindika’s Park, in the kingdom of Sravasti, together with a great assembly of one thousand two hundred and fifty bhiksus.

At that time, each of the senior bhiksus expressed the thoughts arising from his own heart. Venerable Sariputra, Venerable Aniruddha, Venerable Ananda, Venerable Youlun, and an assembly of five hundred disciples had all left their families at the same time to train in the Way. They had cut off every path of craving and desire, resolutely renounced concern for worldly wealth and honor, and all became sramanas.

Venerable Sariputra then offered this praise:

“Wisdom is regarded as foremost and supreme. Through it, all doubts are eliminated, all contention and conflict are reconciled, and the principles of the Way are clearly discerned. There is nowhere it does not penetrate, just as a bright torch in the darkness illuminates every place.”

Venerable Aniruddha offered this praise:

“Skillful craftsmanship makes one an excellent artisan among people. Through it, accomplishments are achieved in many fields and countless refined techniques are displayed, bringing delight to everyone. Therefore, craftsmanship is supreme.”

Venerable Ananda, in turn, praised upright and handsome appearance as foremost:

“A beautiful countenance is supreme, causing all who behold it to rejoice. Such a person is cherished by everyone and universally honored, just as the Buddha possesses the thirty-two excellent marks.”

Venerable Youlun then expressed this view:

“To cultivate constantly and diligently, never becoming indolent or negligent—such virtue of vigor is truly praiseworthy, and no one in the world can equal it. Through it, one can even enter the great ocean and accomplish many great deeds. The Tathagata, the Blessed One, manifested birth in the Sakyan clan, then relinquished his kingdom and throne and devoted himself wholeheartedly to cultivation, attaining the fruit of Buddhahood.

His dignity and beauty are beyond compare; his physical form and complexion are foremost, like the moon among the host of stars, yet more radiant even than the sun. His body is sixteen feet tall and is endowed with the thirty-two excellent marks and eighty minor characteristics. His voice resounds throughout the eight classes of beings, producing tens of thousands of millions of sounds to expound the sutras and Dharma for devas, nagas, ghosts, spirits, humans, animals, and others.

All receive instruction and attain clear understanding, and all fulfill their own aspirations. Although the Buddha’s paternal cousins each possessed his own fame and prestige, they all took refuge in the Buddha and asked to become his disciples. The Buddha’s merit and virtue truly cannot be fully expressed or extolled.

Throughout innumerable hundreds of thousands of myriads of millions of kalpas, he accumulated merit and cultivated himself until he realized the fruit of Buddhahood; then, for the sake of all beings, he revealed the true and proper path.”

All those in the assembly then went together directly to the Buddha and asked him to explain clearly the origin of this matter:

“Blessed One, who should be regarded as foremost? We have assembled, and each of us has spoken of his own particular excellence. We beseech you to judge the matter clearly.”

The Buddha told the bhikshus:

“Those men have not only in this life praised themselves and claimed the unrivaled honor of being foremost; they did so in former lives as well. Throughout their successive lives, they all took refuge in me, submitted to me, and wholeheartedly honored me. Why was this so? In the distant past, there was a king named Great Ship. His realm was vast, its lands fertile, its people well provided for, and his great ministers and all his officials devoted themselves wholeheartedly to assisting the kingdom. The king had five sons. The first possessed wisdom; the second was skilled in craftsmanship; the third was exceedingly handsome and dignified; the fourth was exceedingly diligent; and the fifth was endowed with abundant merit.

“Each son praised his own particular excellence. The son endowed with wisdom praised his wisdom as foremost in the world in verse:

Wisdom stands foremost of all,

Quickly resolving doubt;

It clearly discerns difficult meanings

And unties every long-standing knot of enmity.

Employ skillful means

To help people understand one another;

Then everyone will rejoice

And together praise the profound kindness.

“The second son praised his craftsmanship in verse:

Craftsmanship springs from skillful hands,

Bringing many tasks at once to completion;

Machines fashion a man of wood,

No different from a living man.

It can move, bend, and extend its limbs;

Those who see it praise its excellence.

One receives rewards of so many treasures—

It is through this very skill.

“The third son praised his handsome dignity in verse:

Handsome dignity is foremost,

And physical form surpasses all;

All who behold the countenance,

Whether near or far away,

Come to know and honor him,

Attentively tending to his every affair;

They revere him as they revere the Buddha,

Like the radiant sun in a cloudless sky.

“The fourth son praised his diligence in verse:

Diligence is held foremost;

Through diligence one enters the deep sea,

Capable of overcoming every calamity

And obtaining treasures in abundance.

Possessing great ability and courage,

What then is there to fear?

All the family’s undertakings prosper,

And the kin rejoice, honor, and cherish him.

“The fifth son praised his merit in verse:

Merit is supreme;

One enters serenely and at ease,

With wealth and honor beyond all bounds,

Sowing merit life after life.

Through merit one becomes Shakra,

A Wheel-Turning King, or lofty Brahma;

If one attains the Buddha’s path,

One becomes the Dharma King of the wondrous Way.

“Each had spoken of his own particular excellence, and each considered his ability to be foremost. No decision could be reached because none would yield to another. They then said among themselves:

“‘Each of us must demonstrate his own ability and virtue, plainly revealing the true qualities of a great man. Let us journey afar through various kingdoms. Only when we reach other lands shall we know whose distinctive excellence ranks foremost.’

“At that time, after the son endowed with wisdom entered another kingdom, he inquired about the condition of its people—whether they were virtuous or wicked, whether provisions were abundant or scarce, and whether they were noble or humble, wealthy or poor. He also heard that in that kingdom there were two wealthy elders whose riches were unsurpassed. At first they had been very close, but later they fell into discord. Others had slandered each to the other and maliciously incited them, causing them to oppose one another ever more bitterly. They became enemies, harboring resentment for many years, and could not be reconciled.

“The son endowed with wisdom devised a skillful plan. Taking a hundred kinds of delicious food, he went directly to the home of one elder and requested an audience so that he might present them as a gift. The elder came out to meet him, and the wise son offered him all the delicacies he had brought. Then, concerning what he had heard about the elder, he gently inquired:

“‘The estrangement that arose between the two of you in the past occurred because there was no time for careful reflection and because others sowed discord between you, thereby creating a long-standing enmity. You have been unable to meet and speak with each other, believing that it would be extremely difficult to converse face to face. Therefore, my master sent me to bring these foods and beverages as a gift. I beg Your Lordship to accept them and not rebuke me. Nor is this a hereditary feud passed down from your parents. Thus, my master sent me here so that your intentions might be made clear to one another.’

“Upon hearing this, the elder became delighted and warmly said:

“‘I have long wished to be reconciled, but there was no one close to both sides who could communicate our intentions. Now he trusts me and has humbly expressed himself; this sincere intention truly exceeds all I had hoped for. I gladly accept his benevolent intent and will comply with what has been proposed, not daring to disobey his request.’

“The son endowed with wisdom resolved all the elder’s doubts, then took his leave and departed.

“He next went to the home of the second elder and acted in the same way. The wise son conveyed to him every thought just as he had explained it to the first elder. When this was done, he arranged a time and place for the two to meet.

At that time, the people assembled in great numbers to witness the reconciliation of the old enemies. At the same time, a great banquet was held and jubilant songs were sung as everyone rejoiced together. The two elders asked one another how this proposal for reconciliation had originated, and only then learned that the other man had skillfully contrived the plan to resolve their former enmity and restore their friendship as before.

Each thought to himself, ‘We have been estranged for so long, and though we dwell in the same kingdom, no one could reconcile us. Yet this man came from afar and accomplished this difficult task. His kindness and virtue are immeasurable; no words can fully express them!’ Each then brought forth a hundred thousand taels of gold and presented them to the one who had effected their reconciliation.

He immediately carried these treasures back to his brothers and praised himself in verse:

Fully endowed with eloquence,

Expounding meanings that become scriptures,

The true person of broad understanding

Ultimately attains peace and security.

Behold how I employed wisdom

And obtained treasures such as these;

Food and clothing are amply provided,

And even after giving, a surplus remains.

“At that time, the second son, who was skilled in craftsmanship, traveled to another kingdom. It happened that the king of that land delighted in mechanical arts. The son therefore took fine wood and fashioned an automaton in the form of a wooden man. Its figure was handsome and dignified, no different from a living person; its garments, appearance, and intelligence were beyond compare, and it could sing, dance, and perform various tasks, moving just like a real human being. He proclaimed, ‘My son has lived for so many years. Everyone in the kingdom reveres him, and people from many places bring him gifts.’

“When the king heard of this, he ordered the man to demonstrate his skill. The king and his consort ascended a high pavilion and sat watching the performance. The second son made the wooden man he had created perform every kind of act, and its many movements surpassed even those of a living person. The king and his consort were exceedingly delighted. Then the wooden automaton winked and gazed longingly at the consort’s beauty. Seeing this from afar, the king became furious and immediately ordered his attendants:

“‘Cut off his head and bring it to me! How dare he wink at and gaze upon my consort? He plainly harbors evil intentions; there can be no doubt!’

“The automaton’s father wept bitterly, tears streaming down his face. Kneeling at length, he pleaded:

“‘I have only this one son, and therefore I dearly love and cherish him. Whether sitting or standing, coming or going, it is through him that my sorrow and anxiety are assuaged. In his foolishness, he failed to reflect and behaved improperly toward Your Majesty. If the great king puts him to death, then I beg to die together with him. Please have mercy. I know that this is an offense deserving death.’

“But the king was exceedingly angry and refused to listen. The man again addressed the king:

“If Your Majesty is unwilling to pardon him, then allow me to kill him with my own hands, so that no one else need be ordered to do it.”

The king immediately agreed. The man then struck through one of its shoulders, and its mechanisms sprang apart and fell scattered all over the ground. Only then did the king exclaim in astonishment:

“Why did I become angry with a piece of wood? This man’s craftsmanship is truly marvelous and unequaled under heaven. He fashioned a person with no fewer than three hundred and sixty parts, surpassing even a living human being!”

The king then rewarded him with hundreds of millions of taels of gold. The second son brought the gold home for his brothers to use and spoke this verse in praise:

Behold my skillful craft,

How manifold its accomplishments!

I fashioned a living man from wood,

Whom living men could not surpass.

The great men greatly rejoiced

To watch it play music, dance, and sing.

I received abundant jewels as reward—

Who can equal me as foremost?

The third son, a man of handsome and upright appearance, traveled to another country. When the people heard that a handsome man had come from afar, whose complexion and physical form were foremost in excellence and rarely seen in the world, they gathered together to welcome him, offering all manner of delicacies, rare goods, gems, and jewels. He then displayed his talents, causing everyone to delight in him all the more and to gaze increasingly upon his countenance, which resembled the moon amid the myriad stars.

The daughters of noble and wealthy families, whose treasuries were filled with gold, silver, and jewels, brought him countless hundreds of millions of rare treasures, pearls, and precious gems. After obtaining these treasures, he brought them home to his brothers and spoke this verse in praise:

Beautiful is my flower-like countenance!

My handsome features are pleasing to behold.

Women all honor and esteem me,

Dwelling peacefully forever by my side.

Everyone gazes upon me

As upon the moon amid the stars.

Now I have gained abundant treasure

To give away and spend.

The fourth son, a man of energetic resolve, gradually made his way to another country. When he reached the bank of a river, he saw a sandalwood tree being carried away by the current. He immediately removed his clothes, plunged into the water, swam after it, stopped it, and retrieved it. At that time, members of the royal household were urgently searching for sandalwood. He therefore brought it and presented it to the king, who rewarded him with millions of taels of gold and so many kinds of jewels that they could not be counted. He brought them home to his brothers and spoke this verse in praise:

Diligent effort is truly excellent;

With courageous vigor I entered the waters.

I gained many precious riches

To provide for my family.

Because it floated upon the river,

I retrieved the drifting sandalwood.

I received thousands of taels of gold

To spend on myself and give to others.

The fifth son was a man of abundant merit and virtue. He too traveled to a great kingdom. Encountering intensely hot weather, he lay down to rest beneath the shade of a tree. When the sun had declined toward the west, the shadows of all the other trees shifted, but the shade over the place where he lay did not move. The man was clearly tall and majestic, handsome and radiant like the sun and moon. The king of that country had died, leaving no crown prince to succeed him. The people deliberated:

“We must seek a worthy man to rule the kingdom. We should send people throughout the realm to select someone who can be installed as king.”

The envoys went searching and saw such a man beneath a tree. They considered him exceedingly rare in the world: though he lay beneath the tree, its shade did not move. They thought to themselves, “This is surely an extraordinary man, worthy of becoming the ruler of the kingdom.” Those who had gone in search of a worthy man returned and reported the entire matter to the chief ministers.

The assembled ministers then put their deportment in order and brought carriages and horses, the royal seals, headdress, regalia, and robes to welcome him. After bathing and perfuming him and dressing him in robes, crown, and ornaments, everyone paid homage and declared themselves his subjects. The new king mounted the carriage and entered the palace.

Facing south, he issued a proclamation and ascended the throne. From that time onward, the kingdom was peaceful, and the rains and winds came in due season. The king immediately issued a decree summoning four men from abroad: first, the man of wisdom; second, the man of skillful craftsmanship; third, the handsome man; and fourth, the diligent man.

All four were invited into the palace and appointed as royal attendants. King Merit and Virtue then spoke this verse:

One endowed with abundant merit and virtue

May become the exalted Lord Shakra,

A king or a wheel-turning monarch,

Or Brahma reigning in heaven.

The wise and the skillful,

The diligent and the handsome,

All come to the gate of merit and virtue

To stand in attendance as guards.

At that time, relying upon his exalted position, King Merit and Virtue appointed each of his brothers to a worthy office.

The Buddha said to the bhikshus:

“The man of wisdom at that time is now Shariputra. The skillful craftsman is now Aniruddha. The handsome man is now Ananda. The diligent man is now Du Luan, while King Merit and Virtue was I myself! At that time, each of them praised his own particular strength as foremost, and today they still do likewise. At that time, none of them was my equal. Each merely extolled his own skill, whereas I devoted myself to cultivation and have now attained Buddhahood. I am the Honored One of the three realms. Now they all take refuge in me and become my disciples, attaining liberation through the Buddha.”

When the Buddha had given this teaching, everyone joyfully received and understood it.

Sutra 25: The Buddha’s Teaching on the Poisonous Fox and the Black Crow

Thus have I heard:

At one time, the Buddha was sojourning in Jeta Grove, Anathapindika’s Park, in the kingdom of Shravasti, together with a great assembly of one thousand two hundred and fifty bhikshus.

At that time, the Buddha told the bhikshus:

“Devadatta is fierce and dangerous, and he delights in praising perverse and unreasonable things. The bhikshu Kokalika praises Devadatta, while Devadatta in turn praises Kokalika. These two perversely praise one another without any sound reason.”

After hearing this, the bhikshus addressed the Blessed One:

“Venerable Great Sage, it appears that the bhikshu Kokalika relied upon the teachings of the sutras and the monastic discipline, and with faith renounced the household life to become a shramana. Yet he acts contrary to reason by praising Devadatta, taking what is wrong to be right, without any sound basis. Devadatta, in turn, praises the bhikshu Kokalika, taking what is wrong to be right and what is right to be wrong.”

The Buddha told the bhikshus:

“These foolish people have not begun only in this life perversely to praise one another, taking what is wrong to be right and what is right to be wrong. In previous lives, they did the same.”

The Buddha related:

“In the distant past, there was a man who had once held a minor official post. When he died, his relatives cast his body into a woodland of mixed trees. At that time, a poisonous fox and a black crow came together to eat the corpse, and they praised one another. Perched upon a tree branch, the crow spoke this verse for the fox:

Your body resembles a lion’s,

Your head is like that of an immortal sage,

Your legs are like those of the king of deer—

Your splendid beauty is beyond compare.

The poisonous fox came beneath the tree and recited this verse of praise:

Who is that upon the tree?

Your wisdom is truly unsurpassed.

Your radiance shines throughout the ten directions,

Your purple hue gleams like bright gold.

The crow replied:

I am indeed a mighty lion,

Who wished only to come and meet you.

Those legs are the legs of the king of deer—

How excellent, gaining benefit and meaning!

The poisonous fox again praised him:

Knowing one another, we are truly sincere;

We praise each other with genuine hearts.

Both purple-hued like powdered gold—

Are we to eat and dress ourselves here?”

At that time, not far from there, a great seer had long dwelt in a secluded and tranquil place, diligently cultivating and practicing the path. Hearing the wicked fox and the black crow praising one another, he thought to himself: “These creatures are perverse and presumptuous. They make a show of praising one another, but all their words are hollow, without the slightest sincerity.” He then spoke this verse:

I often see here

The tongues within your mouths;

You hide yourselves among the trees

And eat corpses every day.

The crow became angry and replied to the seer in verse:

Lions and peacocks

Also take flesh as food;

They are all shaven-headed—

To live, they must do likewise.

The seer replied in verse:

The tangled forest stretches without end;

Frightened birds all hide themselves.

Where the deer seek refuge,

Far removed from a eunuch’s corpse,

You lowly creatures

Gather here to seek your share,

Together eating putrid carcasses,

Yet calling yourselves superior beings.

The Buddha told the bhiksus:

“The wicked fox of that time is now Devadatta, the crow is Kokalika, and that seer was none other than the bodhisattva. At that time, they praised one another, taking wrong to be right and right to be wrong; now they do the same.”

Sutra 26: The Buddha’s Teaching Concerning the Sick Bhiksu

Thus have I heard:

At one time, the Buddha was traveling and teaching in Jeta’s Grove, Anathapindika’s Park, in the kingdom of Sravasti, together with a great assembly of one thousand two hundred and fifty bhiksus.

At that time, there was a bhiksu who was gravely ill and entirely alone. No one tended him or assisted him with medicine, clothing, food, or drink. He could not sit up, and his bodily waste issued forth almost involuntarily. Lying outstretched upon his bed, he looked all around but saw no one approaching. He then lamented to himself:

“At present, truly no one has come to help me!”

Venerable Ananda heard this and went to report it to the Buddha:

“O Great Sage, never before have I encountered anything like what I have seen today. O Tathagata of great loving-kindness and great compassion, there is now a bhiksu who is gravely ill and longs for assistance and care.”

The Buddha said:

“Many lifetimes and kalpas ago, I already relieved this bhiksu of the suffering of illness, and today I shall do so again. In the distant past, in a secluded and tranquil place, many seers who had attained the five supernatural powers cultivated and studied together. In that solitary place, each encouraged and supported the others.

Whatever fruits they gathered, they brought back and shared so that everyone had enough. They also made arrangements to care for and treat one another whenever anyone fell ill. At that time, there was a young brahmacarin who had come to study.

Even if someone became critically ill, he would not so much as look in on him. When this brahmacarin himself encountered danger, no one came to his aid. He remained alone from beginning to end, without companions or friends.

On another occasion, he fell ill. No one cared for or treated him, nor did anyone give him fruit to eat. At that time, a seer who had attained the five supernatural powers and was the elder of that community saw this and thought: ‘This man is truly alone, with no one to help him.’

“Feeling compassion for him, the seer went to the sick man and asked:

“‘Young brahmacarin, when you were healthy and heard that something had happened to someone, you scarcely deigned to inquire after him. Do you have any close friends or relatives?’

“The man replied:

“‘No, Venerable Elder. I have no close friends or relatives, while my parents, kin, and family live very far from here!’

“The elder asked again:

“‘Do the other brahmacarins who live here with you not form bonds of friendship and become spiritual companions to one another?’

“He replied:

“‘No, venerable sir!’

“The elder said:

“‘You formed no bonds of friendship and have not a single spiritual companion—how did this come to pass? Look at the others: everyone respects them, and everyone attends to the work of helping one another. You alone are isolated and lonely, with no one to aid you.’

“The seer then helped the young man sit up and brought him back to his own dwelling. He reassured him and urged him to set his mind at ease, then asked his acquaintances to arrange treatment for him. The seer spoke this verse:

Leaving family, wife, and children,

One renounces the household life and abandons desire.

The venerable elders are one’s fathers;

Fellow disciples are one’s brothers.

Dwelling together with brahmacarins,

If one forms no bonds of friendship,

Then when illness brings peril and distress,

Being alone, who will offer support?

Examine this carefully and you will see:

Companions in the holy life are intimate friends.

Wherever they go, they are treated with respect,

And they always inquire after one another.”

The Blessed One then went directly to the gravely ill bhiksu and asked:

“Now that you are so ill, has anyone tended you with medicine or bedding?”

The sick bhiksu replied:

“I am truly alone. No one tends me, and I have no medicine at all. My family lives very far away. I have left my parents behind and have no brothers, friends, or neighbors, so no one remains close to me.”

The Blessed One asked again:

“When you were healthy, did you tend and inquire after those who were sick?”

He replied:

“No, Blessed One!”

The Blessed One said:

“When you were healthy, you neither cared for nor inquired after the sick. Therefore, now that you are ill, no one cares for you in return! Good and evil answer one another; offenses and merit always bring their respective recompense. While living, people should bestow kindness upon one another. When affection and fellowship are severed, everything becomes cold and indifferent. Yet the Buddha seeks to rescue all sentient beings in the three realms from suffering and deliver them from the five destinies—how, then, could I abandon you without saving you? In a former life, I saved you, and now I shall do so again!”

The Buddha then helped the bhiksu sit up, intending to wash him with water. At that moment, Sakra suddenly descended and wished to wash the bhiksu in the Buddha’s stead. The Buddha said to Sakra:

“You dwell in the heavens, in a clean and pure place. How could you undertake the task of washing this foul and defiled place?”

Lord Sakra replied:

“I heard the Blessed One say that this bhiksu never knew to care for or assist the sick, and therefore, now that he himself is ill, he must endure loneliness with no one to help him. The Buddha has devoted himself to relieving the suffering of all sentient beings throughout the ten directions. His merit and virtue are complete, lacking nothing, yet he still cares for this bhiksu. How much more, then, should I—who have not escaped the cycle of offenses and merit—devote myself to creating merit?”

The Buddha then washed the bhiksu with his own hands while Sakra poured the water. They helped him lie down again in his former place and gave him medicine. His illness gradually abated. The Buddha then expounded the sutras and Dharma for his sake, causing him immediately to attain the path. The Blessed One spoke this verse in praise:

When you see the sick, you must visit them

And inquire into their distress and danger.

Good and evil each bring recompense;

If you desire the fruit, you must plant the cause.

The Blessed One is a compassionate father;

The sutras and Dharma are a loving mother.

Fellow practitioners are brothers;

Through these, one swiftly gains deliverance.

When the Buddha had given this teaching, everyone rejoiced and received it with understanding.

Sutra 27: The Buddha’s Teaching Concerning Tham the Naked Ascetic

Thus have I heard:

At one time, the Buddha was traveling and teaching in Jeta’s Grove, Anathapindika’s Park, in the kingdom of Sravasti, together with a great assembly of one thousand two hundred and fifty bhiksus.

At that time, a king and a Brahmin woman had a son whom they named Chí Thành. He studied under a non-Buddhist school whose adherents went naked, and from this he came to be called the Son of the Naked Ascetic. He was intelligent and wise, possessing extraordinary understanding surpassing that of others. Wherever he discoursed, he invariably subdued many opponents. There was no scripture in which he was not thoroughly versed, and his fame was widely discussed both within and beyond the royal court, eventually reaching the ears of the Blessed One.

That follower of the naked ascetics had four sisters born of the Brahmin woman, all of whom studied under non-Buddhist schools. The first was named Thao Than, the second Hưng Tham, the third Kim Thành, and the fourth Thành Tuyết. The Son of the Naked Ascetic sent these four women to the Buddha, wishing to investigate the Blessed One. He therefore required them to learn the rules and study the scriptures so that they might later return and report them to him. At that time, the four sisters discussed the matter among themselves:

“Let us go to the ascetic Gautama and investigate his conduct and manner of living and practicing, striving to discover his strengths and weaknesses.”

Having finished their discussion, they immediately went to the Buddha, renounced the household life, and all requested to become śramaṇas and receive the complete precepts. The Blessed One then frequently used events from former lives as illustrations to instruct and transform them. He revealed the origin, the path the faculties should follow, and the root of all merit.

Through this, they entirely abandoned every trace of arrogance and conceit and attained the fruit of arhatship. When the Son of the Naked Ascetic asked his sisters how their investigation had proceeded, the women used countless fine and excellent words to praise the Blessed One and extol the unsurpassed wondrousness of the scriptures and precepts taught by the Buddha. The Son of the Naked Ascetic refused to listen to their praise.

He said:

“Your mission in going there was to investigate and disrupt his Dharma, yet now, on the contrary, you have been won over, deluded, and deceived by that Blessed One! It is like someone entering the water to wash away every kind of impurity and cleanse his body, only to drown in it instead. You are just like that!

You intended to go and investigate in order to destroy his aspiration for the Way, examining all his conduct and manner of living so as to discover his strengths and weaknesses. Instead, you have been deluded by Gautama and have plunged in yourselves, drowning there beyond all hope of rescue! It is like someone entering an orchard intending to gather many delicious fruits, only to be devoured by ferocious beasts such as tigers and wolves, his body lost and never returning.

You are the same! You went there to investigate the ascetic Gautama, learn his rules, all his practices, and his virtues and faults so that you might return and report them to me. Instead, you have sunk into his teaching and been deluded by Gautama.

One might still draw near to, trust, and take delight in a cobra, a venomous creature, or a violent person, and might even obtain wholesome and peaceful teachings from them. But to hope to obtain such merit—that is, the meaning of peace—from the Blessed One Gautama is certainly impossible!”

The women replied:

“The virtue of the Blessed One removes from people the poison of vicious serpents and every fault and defilement, enabling all to attain peace and tranquility. Even empty space might have a blemish, but the Tathagata, the Blessed One, has never had the slightest fault or error. No man or woman who beholds him fails to attain peace and joy. For our sake, he expounded wondrous meanings and proclaimed the Dharma, bringing us immense joy; therefore, we reverently bowed before him and sought refuge.”

The bhikshus then reported the entire matter to the Buddha:

“Blessed One, we saw the non-Buddhist Son of the Naked Ascetic use unwholesome words to disparage the Buddha’s teaching. He also rebuked those women, saying: ‘Why have you taken refuge in the Blessed One? You were supposed to observe all the practices here and discover the Buddha’s strengths and weaknesses so that you could report them to me. Instead, you have been deluded and have drowned there, unable to save yourselves.’”

The Buddha told the bhikshus:

“The Son of the Naked Ascetic sent those four women to investigate me, wishing to discover my strengths and weaknesses. Yet I have not the slightest blemish, so where could they find any fault? I therefore instructed and transformed them, enabling all four to attain liberation and realize the fruit of Non-Attachment.”

The Buddha recounted:

“In the distant past, there was a king named Ca-lân who harbored enmity toward another king. Wishing to overthrow that king, King Ca-lân sent four young and enchanting women of unsurpassed beauty to investigate him and discover his strengths and weaknesses, secretly acting as traitors within his realm. The women went to King A-chi, who accepted them. King A-chi had a venerable queen mother who was upright and beautiful, honored by all. Her majestic spiritual power was awe-inspiring, her merit and virtue immeasurably excellent, and she was without the slightest blemish or defilement. She was gentle and benevolent, and her good reputation spread far and wide. The daughters of King Ca-lân praised him, saying:

“‘The merit and virtue of King A-chi are truly rare in the world. His fame spreads afar, resounding throughout the eight directions, above and below. Our royal father, whose personal name is Ca-lân, sent us here together to attend upon and serve the great king. Our royal father told us: “King A-chi’s virtue is excellent, wondrous, and inconceivable. He is without blemish, benevolent and not violent, patient and pure, and especially gifted in debating with everyone. Whoever hears the king’s name submits in reverence.” Yet our father refused to heed our words.’

“There was a great kingdom under the authority of King A-chi named Empty Space. In that kingdom was a great minister named Tế-na, whose wisdom and intelligence were peerless. His understanding was unsurpassed, and he was quick in response, serving as an assisting minister to the king. At that time, King Ca-lân refused to heed his daughters’ words and went directly to the frontier of the great kingdom governed by Minister Tế-na, accompanied and surrounded by his entire retinue. The king asked the minister beside him:

“‘I have opened the gates of my own kingdom and departed for the gates of another. What should be done now?’

“The minister beside him replied:

“‘You should not be afraid. Son of Heaven, be at ease! Just as a lion in the forest has no fear of the trees, so are we here today. The citadel is secure and well protected; there is no cause for concern.’

“He then spoke this verse:

Opening his own kingdom’s gates,

He enters another’s land;

Relying on the great realm of A-lan,

Like a lion in the ancient forest.

Wishing to aid, he receives aid;

Naturally, he fears nothing.

That king, Hân Dũng,

Will long abide in security.

“Everyone freely discussed the matter, and word of it spread everywhere. When King A-chi heard that King Ca-lân had conceived the intention of coming there for wealth and fame, he lamented:

This matter is very good,

Wondrous and difficult to fathom;

Fame and virtue spread everywhere,

And calamity is no more.

Abiding securely in the Dharma,

One should not make a display;

Surely there is some deceit!

“He then asked himself:

“‘Now the seers and the spirits of the Lord of the Gods all journey to the realm of King Ca-lân. Possessing great spiritual power, they must know my virtuous conduct. They will surely grant me victory, while King Ca-lân will be defeated and compelled to submit of his own accord.’”

At that time, King A-chi thought to himself: “Those seers have never uttered falsehoods, either before or since. The seers said that I would attain victory; that merit is truly immeasurable. It will certainly be so.”

The ministers replied:

-Indeed, Great King! The seers are utterly sincere and certainly do not speak falsely.

They then recited this verse:

The hosts of Ca-lân gained victory,

Subduing others by relying on this;

King A-chi suffered a setback,

Yet the seer again spoke thus:

“A-chi shall triumph without loss.”

Excellent are these truthful words!

How could he have spoken so?

The words emerged naturally.

The heavenly king should understand

That these words of utmost sincerity have come;

Through conduct free from heedlessness,

Victory must surely be attained.

Again he said that King A-chi

Would surely take victory into his hands.

Whence came such sincerity?

I shall now explain it at once.

The great ministers replied:

-Have you never heard that when seers lose their noble virtue, they become exceedingly obstinate and difficult to influence, holding sharp swords in their hands and presenting a truly fearsome appearance? That worthy man and stalwart hero, precisely because the people relied upon the foundation of the king’s virtue, resolved to make the opposing side submit. Without using many words, he caused them of their own accord to return to the right path.

King A-chi is such a great man, and all his skillful means, plans, and calculations are likewise of this kind. Furthermore, the king’s retinue is always harmonious, obeying his instructions without divided loyalties or thoughts of dissension. All their deeds are noble, and their majestic virtue is lofty.

If King A-chi should fail to attain victory, then may the heavenly king now behold with his own eyes the king’s courage and the extraordinary resourcefulness of his skillful strategies; he certainly cannot be defeated. If you do not believe this, once you have seen it clearly with your own eyes, you will no longer have any doubt.

They then recited this verse of praise:

His strategies are exceedingly profound;

Understanding this, he grows more diligent.

A-chi’s virtue of patience resounds,

Dissolving every anger and resentment.

King A-chi shall gain everything;

How could Ca-lân ever equal him?

At that time, without issuing any declaration of war, King Ca-lân raised his troops and generals and marched directly into King A-chi’s realm. Yet the soldiers commanded by Hân Dũng, the minister serving as King A-chi’s aide, were endowed with intelligence and wisdom, courage and diligence, noble resolve, and perfect unity without dissension. Moreover, King A-chi himself possessed extraordinary courage. Such was his divine strength, and therefore he was certain to defeat King Ca-lân. King Ca-lân submitted, personally entrusted his life to him and paid homage, and released all those whom he had taken captive. At that time, Sakra, Lord of the Gods, recited this verse of praise:

Patience is praised by noble sages,

For it dissolves all anger and resentment.

King Ca-lân has submitted;

A-chi’s victory is complete.

The Buddha told the bhiksus:

-You should know that King Ca-lân of that time is now Thẩm Lõa Hình Tử; King A-chi was I myself; the minister Hân Dũng is now the Venerable Sariputra; and Sakra is the Venerable Ananda. In that age, we came together as friends and taught one another the principles of the Way; so too is it today.

When the Buddha had given this teaching, everyone joyfully received and understood it.

Sutra 28: The Buddha’s Teaching on the Messenger of the Belly

Thus have I heard:

At one time, the Buddha was traveling and teaching in Prince Jeta’s Grove, Anathapindika’s Park, in the kingdom of Sravasti, together with a great assembly of one thousand two hundred and fifty bhiksus.

At that time, the price of grain and rice in that kingdom soared, and the people suffered from hunger and thirst. The Buddha’s bhiksus wished to disperse and travel to teach in other kingdoms where they could undertake the rains retreat. The worthy Ananda was widely learned and possessed great knowledge.

He always exerted himself fully to comprehend the Dharma and possessed unobstructed eloquence. Whenever the Buddha taught a sutra, the worthy Ananda helped many people receive and understand the meaning of the scriptures, and none could equal his diligence. At that time, the worthy Ananda thought to himself: “If the Blessed One were to go to some other kingdom where life would be secure, then countless people in the other regions would lose their refuge in virtue, even though there would be no lack of the necessities of life.

But if the Tathagata were to remain here in the kingdom of Sravasti for the rains retreat, many places would be brought peace and security, establishing a foundation for virtue.”

At that time, out of compassion for the people and wishing to aid them, the Blessed One decided to remain in the city of Sravasti with King Prasenajit, his ministers, and the populace. The worthy Ananda went to the king and explained the entire matter to him. King Prasenajit heeded the worthy Ananda’s words and invited the Buddha and the great assembly of bhiksus to remain there for three months.

The king provided all their food and drink in abundance, supplied medicines when they fell ill, and furnished everything according to their needs, so that all places were peaceful and secure. Thus, the Buddha and the bhiksus observed the three-month rains retreat in the city of Sravasti without lacking anything. The bhiksus thought to themselves: “Few can equal the merit of the worthy Ananda.

He has accomplished what had never been done before. Acting with skillful adaptability, recognizing the proper occasion, and clearly understanding the principles involved, he persuaded King Prasenajit to make offerings to the Blessed One and the great assembly of bhiksus, enabling them to pass the three-month rains retreat in peace. Throughout those ninety days, the great assembly of bhiksus had nothing to worry about, for all were protected and fully supplied.

Thus, every bhiksu could peacefully devote himself to study and practice without having to travel and teach in other kingdoms.”

The Buddha knew clearly that the bhiksus were discussing this matter, so he went to them and asked:

-About whom are you gathered here speaking?

The assembly of bhiksus then related the whole matter to the Tathagata. The Buddha said to the bhiksus:

-It is not only in this life that the worthy Ananda has acted with skillful adaptability and seized the proper occasion. In a former life, he also acted in this way.

The Buddha recounted:

-In the distant past, in the kingdom of Varanasi, there was a king named Brahmadatta, a man of great merit and virtue whose good reputation spread far and wide. At that time, the kingdom suffered a famine. Grain and rice were costly, the people endured hunger and thirst, and there were so many beggars that not enough could be found to provide for them all.

The king delighted in giving alms. Immediately, people from the ten directions and the four quarters gathered in numbers as great as billowing clouds to beg from him, and the king provided for them according to their needs. He continued giving in this way without ever stopping.

Grain and rice gradually became scarce, while the weather turned fiercely dry. Not a single drop of rain fell, the harvests failed completely, the people suffered extreme hunger and hardship, and the number of beggars increased with each passing day. They gathered before the royal palace, but by then its granaries were also completely empty.

At that time, the officials conferred among themselves:

-According to the king’s present intention, alms must be given to every beggar who comes, and none may be allowed to lose heart. Yet the heavens are parched and no rain falls; there are too many beggars, grain and rice are scarce, and the granaries are empty. Is the kingdom now about to fall into ruin?

Then, wishing to protect the kingdom, the great ministers went together to the king and fully reported what they had just discussed:

-We now ask that Your Majesty suspend this giving. Employ certain measures to preserve order, and wait until there is a good harvest; then you may resume giving alms.

The king said:

-My giving cannot be stopped. I have already formed the resolve to give; how could I act contrary to my original aspiration? Moreover, they have come here to beg for food. How could I bear to disappoint them? If no one came to beg, to whom would I give?

The great ministers conferred among themselves:

“We must together devise a plan to stop the poor from coming to beg. Only then will this situation come to an end.” Meanwhile, the king continued to give alms without ever delaying, inwardly vowing, “May the stores of rice and grain never be depleted.” At the same time, the ministers openly issued a proclamation, informing people far and near that they were forbidden to come to the king to beg for food. Anyone who dared to come and beg would be sentenced to death and have his severed head displayed in the marketplace.

Beggars who came to this kingdom from distant places heard this proclamation and no longer dared to beg for food. Unable to meet the king, they became even more distressed and sorrowful. They asked the chief ministers whether such an order had truly been issued. They also asked the elders whether there really was an urgent decree forbidding them to beg for food.

They replied:

“Yes, there is! You are not permitted to beg for food.”

The beggars then said:

“If a decree has been sent to distant regions, there must be official envoys to carry it. Yet everywhere, in every place, the granaries and provisions remain plentiful. It now appears that the ministers of this court wish to reserve them solely for their own use. They have therefore issued this cruel decree to distant regions, forbidding poor and destitute beggars from coming to the king’s gate to ask for food, and declaring that anyone who dares to beg will be put to death. Nevertheless, envoys arriving from distant regions have all seen that the granaries are still full.”

As these words passed from one person to another, everyone came to know that this decree had been devised by the ministers of the court and had not been issued by the king.

There was a brahmin who had long suffered from hunger and wished to beg for food in order to preserve his life. He went everywhere begging so that he might also provide for his wife and children. When rice was inexpensive, alms were easy to obtain and he received plenty. But when rice and grain became scarce, alms were difficult to obtain. He had to hurry back and forth everywhere, leaving no place unvisited, yet he obtained barely enough to sustain his life. His heart was so troubled that he could find no words to express it. At that time, his wife said to him:

“You have truly endured great hardship. You have gone begging at this difficult time, visiting every place to ask for alms, yet you have obtained nothing. Why do you not go to the king and beg for food? I have heard that our king wishes for people to come and make requests and has never acted contrary to the wishes of a petitioner.”

The brahmin replied to his wife:

“Have you not heard? The king has issued a decree forbidding people from coming to the royal gate to beg for food. Although envoys arriving from distant regions can plainly see that there is still enough rice and grain in the granaries to distribute as alms, anyone who begs is immediately beheaded.”

The brahmin continued:

“Today I wish to keep my body safe and do not wish to expose myself to danger. If I place my hopes in the king, I may instead suffer humiliation!”

His wife replied:

“The ministers of the court have proclaimed to distant regions that only those coming from afar may enter first, while others are not permitted. Why do you not say that you have come from a distant land and wish to meet the king to present a report? You may then obtain something to eat.”

The brahmin followed his wife’s advice. Taking a staff and wearing the cap of an official envoy, he went directly to the gate of the royal palace. The gatekeeper asked:

“From where have you come?”

He replied:

“I am an envoy who has come from afar.”

The official went in and reported the entire matter concerning this man to the king. He then immediately came back out and questioned him closely:

“From what place have you come? At present, rice and grain are scarce throughout all sixteen kingdoms, and every kingdom is intent upon guarding its own borders. How could you have come here, and from which kingdom did you come?”

The gatekeeper questioned him thoroughly in this manner. The brahmin replied:

“I heard of and deeply admired the king’s virtue, and therefore I came dressed as an envoy.”

The gatekeeper asked again:

“From the border of this kingdom, could you have heard news of another kingdom?”

He replied:

“One can learn all that occurs in the villages, towns, and cities. If I had come merely for my own sake, I would only need to pray to the heavenly king and seek enough food for myself. I came here because I wished to meet the king and therefore sought an audience.”

The gatekeeper questioned him further, but he continued to answer in the same way. The king granted him an audience, and the brahmin entered. The king asked him:

“On whose behalf have you come here as an envoy?”

The brahmin replied, “I beg to be free from fear. Only if Your Majesty promises to hear me will I dare report to the king who sent me here.”

The king said:

“Explain the matter fully. Do not be afraid.”

The king asked again:

“Who sent you here?”

The brahmin replied:

“Does the Great King wish to know? It was my own belly that sent me here.”

The brahmin then spoke these verses:

All people seek wealth and gain,

Yet meet with bandits, guards, and enmity.

I was sent here by my belly;

I beg the king to pardon me.

Who possesses the greatest power?

Who is more exalted than it?

I truly am an envoy of the belly;

May the king not condemn me.

The Buddhas and pratyekabuddhas,

And the disciples who are noble sages,

Leave their places of tranquil seclusion

And enter towns and cities to beg for food.

Destitute and without support,

This living body encounters suffering and distress.

Now I serve as an envoy of the belly;

Pardon me, O Venerable One!

The king heard him and felt great compassion for him. He replied in verse:

Brahmin, I shall give to you

Five hundred pairs of cows,

Together with all their calves;

How could I fail to give to you?

For the sake of envoys,

I provide for those in poverty.

Because you are an envoy performing an envoy’s task,

I shall give you even more, without hesitation.

The Buddha told the bhiksus:

“The brahmin at that time is now the Venerable Ananda, and King Brahmadatta is now King Prasenajit. At that time, the Venerable Ananda instructed and guided the king, causing him to rejoice greatly and to feel immeasurable reverence. Now, in this very kingdom, the Venerable Ananda has once again presented guidance to King Prasenajit. Although rice and grain are scarce, the king has nevertheless made offerings to the Blessed One and the great assembly of bhiksus for three months, without allowing them to lack anything. Therefore, bhiksus, you should learn to speak words that are virtuous, gentle, and harmonious. You should choose your words skillfully, using them as expedient means for teaching and guiding others. This is the teaching of the Buddhas.”

When the Buddha had given this teaching, everyone joyfully received and understood it.

Sutra 29: The Buddha’s Teaching on the Passing Away of a Disciple

Thus have I heard:

At one time, the Buddha was journeying and teaching in Prince Jeta’s Grove, Anathapindika’s Park, in the kingdom of Sravasti, together with an assembly of one thousand two hundred and fifty great bhiksus.

At that time, a certain bhikshu had a disciple of gentle and kindly disposition, endowed with excellent virtue. His intentions and conduct always followed the path of benevolence and moral excellence, and his mind was earnestly set upon attaining tranquility. He constantly attended upon his preceptor; whether traveling to teach or resting, he was always respectful and compliant.

In diligence none could equal him. He followed the Dharma and never dared disobey his teacher’s commands. Because his lifespan was short, as he had planted too few wholesome causes in a former life, his allotted years were meager, and he died while still young.

He was immediately reborn in the Trayastrimsha Heaven. As soon as he was born in that heavenly realm, he contemplated and saw that nothing there was enduring or lasting; he saw only a great fire blazing. He then thought to himself: “I once had aspirations, but they were not fulfilled.

I did not attain the ultimate goal, and I could not remain together with my good teacher and virtuous friends. Now I have had to leave them behind and follow unwholesome companions instead. Thus have I become separated from my most revered preceptor, my acarya, and my other good friends—from those who practice the holy life, the bhikshus, bhikshunis, faithful laymen, and faithful laywomen, the four assemblies of the Buddha’s disciples.

The Buddha, the Blessed One, possesses boundless wisdom and knows all things; he is called the Tathagata, the Worthy One, the Perfectly and Fully Awakened One. I am now separated from that Great Sage, the Blessed One, and from the preceptors, teachers, friends, and fellow students who, throughout innumerable kalpas, are exceedingly difficult to encounter and behold, and whom one might not meet even if born together with them in this world.

Nor can I hear teachings on the profound and wondrous scriptures, immeasurably deep and far-reaching, which I had never before conceived. Without uttering words from his mouth, he brings everyone peace and security, guides and transforms them together, and, discerning through wisdom, teaches the dependently arisen dharmas, elucidating each one clearly. Because I planted the causes throughout innumerable kalpas, all that I had never heard or seen was ultimately explained to me with perfect clarity.

I was fortunate to meet my preceptor, through whom I received those scriptures and precepts. I left home and became a sramana, yet I did not reach that extraordinary, transcendent state. Thus, what I was meant to establish was left incomplete.

Should I now allow my conduct to become heedless? I should first go before the Blessed One and wholeheartedly study the meaning of the scriptures. Then I shall understand for myself the karmic debt of my former life and reflect compassionately upon my own circumstances.”

That very night, radiating majestic spiritual power and light that shone far into the distance, he went before the Blessed One, bowed his head in homage, and stood to one side. The Buddha knew that his mind was upright and mature and that he delighted in the path and the Dharma, so he taught him the Four Noble Truths: suffering, its arising, its cessation, and the path. He immediately awakened to the wondrous meaning of the four truths. The Blessed One then analyzed them for him according to his faculties. He attained the fruit of the path and rejoiced with great delight. Having undertaken the precepts, he bowed his head in homage, circumambulated the Buddha three times, and suddenly disappeared.

Meanwhile, the preceptor recalled his disciple’s character and virtues with such grief that sorrow gathered within him. Tears fell like rain, and he was unable to console himself. None of the words of comfort offered by those around him could allay his distress. The bhikshus therefore went and reported the matter to the Blessed One. The Blessed One said:

“Bhikshu, let me ask you this: Why are you so distressed that you cannot console yourself?”

The bhikshu replied:

“Blessed One, my disciple was exceedingly good and upright, manifestly virtuous, benevolent, and gentle. His reputation for moral excellence was beyond measure. Before he had attained the ultimate goal, his life was cut short midway. For this reason, grief and anxiety continually accumulate within me.”

The Buddha said to the bhikshu:

“Do not continue to grieve! Why is this? Your disciple has already attained the ultimate goal! He was reborn in a heavenly realm, and at midnight tonight he came before the Buddha. His majestic spiritual power was magnificent, and his radiance shone far into the distance. He bowed his head in homage and stood to one side. For that deva prince, I taught the scriptures and the Dharma, giving a complete and extensive explanation of the Four Noble Truths. At that very time, while seated there, the deva prince attained the highest noble Dharma.” The Buddha related the entire matter from beginning to end for that bhikshu, causing him immediately to rejoice, put an end to all his grief, and cease shedding tears.

When the Blessed One’s teaching had freed that bhikshu from his many anxieties and sorrows, the other bhikshus thought:

“We have witnessed something never seen before. The Great Sage, the Blessed One, has used the unsurpassed medicine of the Dharma to cure completely this bhikshu’s illness of sorrow. Because his disciple fell ill and died, he was overcome by grief and anguish and could not find relief; yet upon meeting the Buddha, the Blessed One, all those sufferings and afflictions were entirely dispelled. He is indeed the Tathagata, the Worthy One, the Perfectly and Fully Awakened One. Therefore, even if one praised the Buddha’s virtues for tens of thousands of kalpas, one could never exhaust them!”

From afar, the Buddha knew that the bhikshus were discussing these things. He approached them and asked:

“What matter have you assembled to discuss?”

The bhikshus said to the Buddha:

“Blessed One, we have gathered here to praise the immeasurable virtues of the Buddha, the most venerable Sage. The Buddha brings liberation to those not yet liberated, rescues those not yet released, brings an end to what has not yet been ended, and cures all the illnesses of lust, anger, and delusion. He is the unsurpassed physician who uses the medicines of the Dharma to cure every illness of the mind. Just now he completely cured that bhikshu’s anxiety, grief, and suffering, causing him to rejoice with a joy he could scarcely contain.”

The Buddha said to the bhikshus:

“Do you know why today that bhikshu was so deeply affected upon seeing his disciple die that sorrow gathered within him and he could not console himself? Only the Buddha, the Blessed One, knows the former lives of these two persons, in which matters occurred in just the same way.”

The Buddha recounted:

“In the distant past, in a certain secluded place, a mother elephant gave birth to a calf. Not long after the calf was born, its mother died. Not far from that place lived a hermit endowed with majestic spiritual power and virtue.

He constantly cherished great compassion and pitied all living beings. From afar, he saw that the elephant calf had lost its mother. It could only move its legs and totter unsteadily here and there and was unable to survive by itself.

He therefore sought a way to rescue it. Going to the calf, he brought it water to drink and gathered fruit for it to eat. As time passed, the elephant calf gradually became benevolent and gentle, endowed with excellent virtue, delighting in righteousness, and wishing to dwell in peace and security, free from anxiety and all afflictions.

The hermit and the elephant then lived together. As its body grew steadily larger and its coat became sleek and glossy, it learned to offer fresh water and delicious fruit to the hermit first and only afterward partake of them itself. Coming and going with attentive devotion, it waited upon and served him without ever being remiss.

The hermit felt great compassion for the young elephant. Seeing its virtuous conduct, he loved it as his own child, never tired of gazing upon it, and cherished it without measure.”

At that time, Sakra, Lord of the Devas, thought: “This seer has set his whole heart upon the young elephant, constantly thinking of it without ever wearying. I can now cause the young elephant to disappear and make him grieve and suffer.” Sakra then manifested this deed, using his supernatural power to cause the young elephant suddenly to fall down dead, its blood spreading all over the ground. When the seer saw that the young elephant had died, he became sorrowful and speechless. Tears streamed down his face, and he could find no relief. When the other seers learned what had happened, they all came to console him, but they could not dispel his sorrow, and he refused all food and drink. Then Sakra, remaining in midair, spoke these verses for the seer:

Worthy one, you have left your home

And come here without kin.

The seers uphold the rules of Dharma;

Grieving over death is not good.

Suppose grief and sorrow

Could bring the dead back to life—

Then all should gather to mourn and weep;

But weeping brings no rebirth.

Once accustomed, all fall silent,

To remain with the young elephant to the end.

With a little tender compassion,

How could one not feel sorrow?

Yet would you weep until you die as well?

Look—there are those who weep.

The wise know how to restrain themselves;

Why then does a seer mourn and weep?

After causing that seer to experience sorrow, Sakra restored the young elephant to life just as before. When the seer saw that the young elephant had returned to life, he was exceedingly delighted and filled with boundless joy, and he sorrowed no more. Sakra then spoke these verses for the seer:

I have shattered your sorrow;

Grief had filled your heart.

Now, worthy one, your affliction is ended,

And your grief for the young one is dispelled.

Now you are free from sorrow,

And your companions are gathered in full.

Today you are joyful,

Watching the living elephant roam at ease.

Sakra continued with these verses:

I felt compassion for you

And wished to remove your heart’s pain;

Therefore I displayed those causes and conditions,

Bringing further benefit to this dusty world.

Those of clear understanding fully know

That affection and attachment give rise to suffering.

Carefully contemplating within and without,

They seek mastery of spiritual transformations.

The Buddha told the bhiksus:

“The seer of that time is now this preceptor; the young elephant is his disciple; and Sakra was none other than I myself. They encountered one another then, and so it is again now.”

When the Buddha had given this teaching, everyone joyfully received and understood it.