雜阿含經
Chinese title:雜阿含經
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Edited and annotated by: Thích Tuệ Sỹ
SUTRA 604. THE CAUSAL CONDITIONS OF KING ASHOKA[1]
Thus have I heard:
At one time, the Buddha was dwelling in the city of Rajagriha, in the Bamboo Grove, at the Karanda grounds.
Then, early in the morning, the Blessed One donned his robe, took up his bowl, and entered the city to seek alms together with the Sangha of bhikshus. As the verse says:
His form was like a mountain of gold,
Supremely dignified and wondrous;
His gait was like that of the king of geese,
His face like the radiant full moon;
The Blessed One was with the great assembly.
At that time, the Blessed One stepped upon the ground at the threshold of the city gate, causing six kinds of earthquake. As the verse says:
The great ocean and the level earth,
The city walls and the mountains,
When touched by the Muni’s foot,
Swayed like a boat upon the waves.
When the Buddha manifested such spiritual power, the people all raised their voices and proclaimed:
“How wondrous! This is an unprecedented Dharma. When the Blessed One enters the city, he manifests such spiritual powers and displays unprecedented events. As the verse says:
Low ground at once became level,
High ground was lowered;
Through the Buddha’s majestic power,
Thorns, gravel, and stones
Could no longer be seen.
The blind, deaf, mute, and speech-impaired
At once could see, hear, and speak;
Musical instruments within the city,
Though unplayed, produced wondrous sounds.”
Then the Blessed One emitted light that shone everywhere like the radiance of a thousand suns. As the verse says:
The Blessed One’s body shone brilliantly,
Illuminating the entire city and settlement.
Through the Buddha’s radiance, the people
Were cooled as though anointed with sandalwood.
The Buddha then proceeded through the city. At that time, two young boys, one of a higher class and the other of a secondary class, were playing together with sand. One was named Jaya and the other Vijaya[2]. From afar, they saw the Blessed One, his body adorned with the thirty-two marks of a Great Man. The boy Jaya thought to himself, “I shall offer him this flour.” He then took a handful of fine sand and placed it in the Blessed One’s bowl. Vijaya joined his palms and rejoiced in the offering. As the verse says:
Seeing the greatly compassionate Blessed One,
Whose entire body radiated light for a fathom,
Upon beholding the Blessed One,
He gave rise to profound faith and reverence,
And offered a handful of sand,
Thereby gaining deliverance from the shore of birth and death.
Then the boy made this vow: “Through the wholesome roots arising from the merit of this gift, may I become a sovereign beneath the royal parasol[3] over an entire world, and in this very life may I make offerings to the Buddhas.”
As the verse says:
The Muni knew his mind
And the aspiration he cherished;
Its fruit would increase his wholesome roots,
Together with the power of the field of merit.
The Buddha, with a mind of great compassion,
Accepted the offering of a handful of sand.
Through this wholesome root, Jaya would become a king, the king of Jambudvipa, and would eventually attain unsurpassed perfect enlightenment. The Blessed One therefore smiled. Seeing the Buddha smile, Ananda immediately joined his palms toward the Buddha and addressed him:
“Blessed One, the Buddhas, the Blessed Ones, the Unsurpassed Perfectly Enlightened Ones, do not smile without a cause or condition.” As the verse says:
The Blessed One is free from frivolous laughter.
The Unsurpassed Honored One in the world,
Whose white teeth are like precious jewels—
The Supremely Victorious One smiled.
Valiant and diligent in vigorous effort,
Self-awakened without a teacher;
His excellent words delight those who hear,
His gentle voice is supremely wondrous.
In a clear Brahma voice,
He foretold that boy’s destiny.
The unsurpassed Honored One among Bipeds
Confirmed the fruit of his offering of sand.
The Blessed One then said to Ananda:
“So it is! So it is! It is just as you have said. The Buddhas do not smile without a cause or condition. Today I smiled because there is a cause.”
“Ananda, you should know that one hundred years after my nirvana, this boy will rule over a region from the settlement of Pataliputra[4]. He will become a wheel-turning king of the Maurya clan[5], named Ashoka[6]. He will govern according to the true Dharma, teach and transform the people, and widely distribute my relics. He will build eighty-four thousand stupas of the Dharma King, bringing peace and happiness to immeasurable sentient beings.” As the verse says:
After my nirvana,
This person will become a king,
Of the Maurya clan, named Ashoka,
Like King Murdhaja;
Here in Jambudvipa,
He will be honored above all.
“Ananda! Take the handful of sand offered into the bowl and scatter it upon the place where the Tathagata walks in meditation. I shall walk there.”
Obeying the Buddha’s instruction, Ananda immediately took the sand from the Buddha’s bowl and scattered it upon the walking-meditation path.
The Buddha said:
“Ananda, you should know that in the future, in the settlement of Pataliputra, there will be a king named Chandragupta[7]. That king will beget a son named Bindusara[8], who will rule that country. The king will also have another son named Susima[9].
At that time, in the land of Champa, there will be an exceedingly beautiful Brahmin maiden who inspires affection in all who see her; she will be a treasure of the country. All the physiognomists who examine this maiden’s marks will predict: ‘She will become a royal consort and give birth to two sons. One will rule the world, and the other will renounce the household life to study the Way and attain the noble path.’ When the Brahmin hears the physiognomists say this, he will be overjoyed beyond measure.
He will take his daughter to the settlement of Pataliputra and adorn her beautifully. He will wish to give her in marriage to Prince Susima. The physiognomist will say: ‘She should be given in marriage to King Bindusara.
This woman will give birth to a son endowed with merit and virtue. That son will inherit the king’s royal enterprise.’ The Brahmin will then give his daughter in marriage to that king. Seeing that the maiden is beautiful, upright, and virtuous, the king will appoint her as a consort.
“When the former consorts and the palace women see this consort arrive, they will think: ‘This maiden is exceedingly beautiful and is a treasure of the country. If the king becomes infatuated with her, he will cast us aside and will not even look upon us again.’ The consorts and palace women will compel the maiden to learn the barber’s trade. After mastering it, she will attend to trimming the king’s beard and hair. When she trims his beard and hair, the king will be greatly pleased and will ask the maiden:
“‘What do you desire?’
“The maiden will reply:
“‘I desire only that the king take notice of me and regard me with loving affection.’
“She will say this three times.
“The king will then say:
“‘I am an anointed king of the kshatriya lineage, whereas you are a barber. How could I cherish you?’
“The maiden will reply:
“‘I am not the daughter of a lowly family. I am the daughter of a noble Brahmin lineage. The physiognomists told my father: “This maiden should be given in marriage to the king of the country.” That is why I came here.’
“The king will ask again:
“‘If that is so, who made you learn this lowly trade?’
“The maiden will answer:
“‘The former consorts and the palace women compelled me to learn it.’
“The king will immediately command:
“‘From this day forward, you shall no longer practice this lowly trade.’
“The king will then appoint her as his chief consort. The king and she will partake together of sensual pleasures. Before long, she will become pregnant. When her term is complete, she will give birth to a son. The birth will be peaceful, and the mother will suffer no distress. After seven days, he will be named Ashoka, “Free from Sorrow”[10]. Later, she will give birth to another son, who will be named Vitashoka, “Apart from Sorrow”[11]. Ashoka’s body will be coarse and rough, and his royal father will have no desire to approach or hold him and will feel no attachment toward him. The king will wish to test his two sons, so he will summon the Brahmin Pingalavatsa[12] and say:
“‘Venerable sir, please examine my two sons. After I pass away, which of them will become king?’
“The Brahmin will reply:
“‘Please have these princes leave the city and go to the Golden Hall pavilion in the park[13]. There I shall examine their marks.’
“They will then leave the city and go to that garden. Meanwhile, King Ashoka’s mother will say to Ashoka:
“‘My son, follow your royal father to the residence in the Golden Hall garden, where the princes’ marks will be examined to determine who will become king after the king dies. Why do you not go?’
“Ashoka replied:
“The royal father gives no thought to you, nor is he pleased when he sees you.”
His mother again said:
“You need only go there.”
Asoka said:
“If Mother instructs me to go, I shall obey. Please send food and drink to me.”
His mother replied:
“Very well. Go out of the city.”
Asoka left the city. As he passed through the gate, he encountered a great minister named Anuradha[14]. The minister asked Asoka:
“Where are you going, Prince?”
Asoka replied:
“I have heard that the Great King has gone outside the city to the Garden of the Golden Hall to examine the marks of the princes and determine who shall become king after his passing. I am now going there.”
The king had commanded his great ministers:
“If Asoka comes, make him ride there upon an old, slow elephant, with elderly men as his attendants.”
Asoka rode the old elephant to the garden pavilion and sat upon the ground among the princes. The princes then prepared food and drink. Asoka’s mother filled an earthenware bowl with milk and rice and gave it to Asoka. While the princes were eating and drinking, the royal father asked the physiognomist:
“Which among them bears the marks of a king and will be able to succeed me?”
The physiognomist carefully examined the princes and saw that Asoka possessed all the marks of a king and would succeed to the throne. But he thought to himself, “The king is displeased with Prince Asoka. If I say that Asoka will become king, the Great King will certainly be unhappy.” He therefore said:
“For now, allow me to indicate it in general terms.”
The king replied:
“Proceed as the master sees fit.”
The physiognomist said:
“Whichever person here rides the finest conveyance will become king.”
When the princes heard this, each thought, “My conveyance is the finest.” At that moment, Asoka said:
“I ride an old elephant; I shall become king.”
The king again said to the physiognomist:
“Examine them once more and confirm it.”
The physiognomist replied:
“Whichever person here has the foremost seat will become king.”
The princes said to one another:
“My seat is the foremost.”
Asoka said:
“Today I sit upon the earth, which is the foremost seat; I shall become king.”
The king again told the physiognomist:
“Examine them once more.”
The physiognomist said:
“Whichever person here possesses the most precious bowl, utensils, and food will become king.”
And so forth in detail, until Asoka thought to himself, “I have the finest conveyance, the foremost seat, and the most excellent food.”
After the king had finished examining the marks of his sons, he returned to the palace. Asoka’s mother asked him:
“Whom did the brahmin predict would become king?”
Asoka said to his mother:
“The person with the finest conveyance, the foremost seat, the most precious utensils, and the most excellent food will become king. I perceive that I shall become king, for I rode an old elephant, sat upon the earth, and had a pure bowl filled with food such as dry rice mixed with milk.”
Knowing that Asoka would become king, the brahmin showed reverence toward Asoka’s mother. Asoka’s mother also bestowed a generous reward upon the brahmin and took the opportunity to ask:
“After the Great King passes away, who will become king?”
The physiognomist replied:
“This cannot be spoken.”
Only after she asked him three times did he reply:
“I shall tell you, but Your Ladyship must be cautious and let no one know. The son whom Your Ladyship has borne is Asoka. It is he who will become king.”
The consort said:
“I am exceedingly joyful to hear these words. If the king were to hear them, he would no longer have faith or respect for the royal physiognomist. You should therefore return to your former abode. If my son becomes king, you too shall receive every good thing. I shall make offerings to you throughout your life.”
At that time, the neighboring land of Taksasila[15] rebelled. King Bindusara said to Asoka:
“Take the four divisions of the army and go pacify that land.”
When the prince departed, he was given neither troops nor armor. Those accompanying him said to the prince:
“We are now going to pacify that land, but we have no military equipment. How can we subdue it?”
Asoka said:
“If I am destined to become king, then through the merit of my roots of goodness, troops and armor will appear of themselves.”
In response to Asoka’s words, the earth immediately split open, and troops and armor emerged from the ground. Asoka then led the four divisions of the army to pacify that land.
When the people of those lands heard that Asoka was coming, they repaired the roads, adorned the cities and fortifications, and carried precious vessels filled with water and various offerings. They welcomed the prince, respectfully presented the offerings to him, and said:
“We have not rebelled against the Great King or Prince Asoka. The officials have harmed us, and for that reason alone we acted contrary to the sagely governance.”
The people presented various offerings to the prince and escorted him into the city. After pacifying this land, he was again sent to conquer the land of Khasa.
At that time, two men of great strength assisted the king by repairing the roads and moving mountain rocks. Devas also came and proclaimed this decree to the land: “Asoka shall become the ruler of this realm. You must not conceive any thought of opposing him.” The king of that land then surrendered. Thus it was, and so forth in detail, until he had pacified the entire realm as far as the seacoast.
One day, Prince Susima went outside the city on an excursion and encountered a great minister. The minister did not greet the prince according to proper ceremony. The prince immediately ordered that the great minister be beaten. The great minister thought, “This prince has not yet attained the throne, yet he conducts himself in this manner. If he becomes king, it will be unbearable.” He also heard that Asoka had won over the realm and gained the allegiance of five hundred great ministers. They said, “Together we shall establish Asoka as king and have him rule this realm.”
The land of Taksasila rebelled again. The officials deliberated together and proposed that Prince Susima be sent to suppress the rebellion. The king consented. The prince immediately went to that land but was unable to subdue it. The royal father then became gravely ill and told the officials:
“I now wish to establish Susima as king. Order Asoka to go to that land.”
At that time, the officials wished to establish Asoka as king. They applied a yellow pigment to Asoka’s body, face, hands, and feet. The officials then reported to the king:
“Prince Asoka is now gravely ill.”
The officials arrayed Asoka properly in full adornment and then brought him before the king, saying:
“You should now establish this son as king. Later, we shall gradually arrange for Susima to become king.”
The king was displeased upon hearing these words. Worried and distressed, he remained silent and gave no reply.
At that moment, Asoka thought to himself, “If I am worthy of attaining the throne, the devas will come and pour water upon the crown of my head and wrap my head in white silk.”
As soon as he had finished speaking, the devas poured water upon the crown of Asoka’s head and wrapped his head in white silk. When his royal father saw this, he became overwhelmed with sorrow and immediately passed away. Asoka conducted the royal father’s funeral according to the rites of the royal court. After Asoka succeeded to the throne, he appointed Anuradha as a great minister.
Meanwhile, when Prince Susima heard that his royal father had passed away and that Asoka had now been established as king, he became resentful, assembled his troops, and returned to attack Asoka. At two of the four city gates, Asoka stationed two strongmen. At the third gate, he stationed a great minister. He himself guarded the eastern gate.
The great minister Anuradha constructed a mechanical elephant from wood and fashioned an effigy of Asoka. The effigy of Asoka was mounted upon the elephant and placed outside the eastern gate. He also dug a smokeless fire pit and covered it over. When Susima arrived, the great minister Anuradha said to him:
“Prince, if you wish to become king, Asoka is at the eastern gate. Go there and defeat him, and you will naturally become king.”
Prince Susima hurried straight toward the eastern gate, whereupon he fell into the fire pit and died.
At that time, there was a man of great strength named Bhadrayudha[16]. When he heard that Susima had died, he became disenchanted with worldly life. Taking all his family and attendants with him, he entered the Buddha-Dharma, went forth, and trained in the Way. Striving diligently, before long he exhausted all the outflows and became an arhat.
King Ashoka governed and transformed the people according to the true Dharma. At that time, the ministers, relying on their role in placing Ashoka upon the throne, treated him with contempt and failed to observe the proper rites between sovereign and subject. Knowing that the officials disregarded his words, the king told them:
“You are to cut down the flowering and fruit-bearing trees and plant thornbushes in their place.”
The officials replied:
“We have never seen or heard of removing flowering and fruit-bearing trees to plant thornbushes. We have only seen thornbushes removed so that flowering and fruit-bearing trees might be planted.”
The king ordered them three times to cut down the trees, but the officials still refused to obey.
King Ashoka then became enraged with his chief ministers, drew a sharp sword, and killed all five hundred of them. On another occasion, the king took the palace women to amuse themselves in an outer garden. He saw an ashoka tree in full bloom.
Thinking that the flower bore the same name as himself, he was exceedingly delighted. Because the king was ugly in form and his skin was coarse, the palace women did not love him. Loathing the king, they used their hands to break all the branches of the ashoka tree.
The king had been resting, and when he awoke and saw the ashoka tree standing bare, with its flowers scattered all over the ground, he flew into a rage. He had the palace women bound and burned them all to death. Because the king committed such cruel deeds, he was called Ashoka the Fierce[17].
At that time, the minister Anuruddha addressed the king:
“The king should not do such things. Why should you personally kill the officials and palace women? Your Majesty should now appoint an executioner. Anyone guilty of a capital offense may then be handed over to that person.”
The king immediately ordered that an executioner be appointed. In King Ashoka’s realm there was a mountain called Kiri, where a weaver’s household lived. This man had a son named Kiri[18], who was extremely vicious by nature. He often beat and bound boys and girls, caught creatures living on land and in water, and even defied his parents. For this reason, people commonly called him “Kiri the Vicious[19].” The king’s messengers came to him and said:
“Can you serve the king as an executioner and behead criminals?”
Kiri replied:
“I can exterminate every criminal throughout this entire Jambudvipa, much less those in this one region!”
The messengers returned and reported to the king:
“We have found a vicious man.”
The king ordered:
“Bring him here.”
The messengers went to summon him. He replied:
“Wait a moment. Let me first bid farewell to my parents.”
He told them everything in full. His parents remonstrated with him:
“Do not undertake such work!”
His parents tried three times to dissuade him, but a heart devoid of humanity arose in him. He killed his parents and only then departed.
The messengers asked:
“Why did you take so long instead of coming promptly?”
The vicious man related the entire matter from beginning to end. The messengers reported it to the king. The king commanded him:
“When criminals commit capital offenses, I shall hand them over to you. Understand this well.”
He said:
“I ask the king to build a house for me.”
The king had an impressive house with chambers built for Kiri, but it had only one entrance, and that entrance was very tightly secured. Inside, instruments of punishment were arrayed everywhere, resembling the scenes of the hells. Yet the prison itself was exceedingly beautiful. The vicious man then addressed the king:
“I now ask one favor of the king: once anyone has entered this place, that person must not be allowed to leave.”
The king replied:
“I grant your request.”
One day, the executioner entered a monastery and heard the bhikshus speaking about the hells. At that time, a bhikshu was expounding the Scripture on the Hells: “When a sentient being falls into hell, the hell wardens seize that criminal, pry open his mouth with red-hot iron tongs, and thrust a red-hot iron ball into it. After that, they hew his body with iron axes, bind him in cangues, fetters, and chains, and then subject him to fiery chariots, charcoal furnaces, iron cauldrons, the river of ashes, the mountain of blades, and the forest of swords.” All this was related in full, just as taught in the Scripture of the Five Divine Messengers.
After hearing the bhikshus describe these things, the executioner established in his dwelling the same methods of punishing criminals that the bhikshus had described, imitating these procedures in the treatment of prisoners.
At one time, a merchant and his wife went out to sea. While they were upon the open ocean, the wife gave birth to a son, whom they named Sea[20]. The family lived upon the sea in this way for more than ten years, gathering precious jewels, and then returned to their homeland. Along the way, five hundred bandits killed them and seized all their treasures.
When the merchant’s son saw that his father had been killed and all their wealth lost, he became disenchanted with the suffering of the world. He therefore went forth and trained in the Way within the Tathagata’s Dharma. Afterward, he returned home and traveled through various lands, gradually arriving at the city of Pataliputra.
When the night had passed, early in the morning, he donned his robe, took up his alms bowl, and entered the city to seek alms. By mistake, he entered the executioner’s house. From a distance, the bhikshu saw charcoal furnaces, cauldrons of oil, fiery chariots, and other instruments used to punish criminals as though in hell. Terrified, with the hair on his body standing on end, the bhikshu immediately sought to turn back and leave through the gate. Just then, the vicious executioner came forward, seized him, and said:
“Anyone who has entered this place can never leave. Now you must die.”
When the bhikshu heard this, his heart was filled with grief and tears streamed down his face. The executioner asked:
“Why are you weeping like a child?”
The bhikshu replied in verse:
I am not afraid of death;
My aspiration is to seek liberation.
What I have sought remains unfulfilled;
It is for this reason that I weep.
A human body is exceedingly difficult to obtain,
And going forth is likewise so.
Having encountered the Lion of the Shakyas,
Henceforth I shall see him no more.
The vicious executioner said to the bhikshu:
“You are certain to die. What is there to grieve over?”
The bhikshu replied sorrowfully:
“Allow me to live for the brief period of one month.”
The vicious man refused. The requested number of days was gradually reduced until only seven days remained, and then he consented. Knowing that he was about to die, the bhikshu applied himself with courageous diligence, practicing meditation with single-minded concentration, yet in the end he was still unable to attain the Way. On the seventh day, a palace woman who had committed a grave capital offense was delivered to the vicious executioner for punishment. The executioner placed the condemned woman in a mortar and used a pestle to pound her body to pieces. Seeing this, the bhikshu became deeply disgusted with the body: “Alas, how painful! In a short while, I too shall be like this!” He then spoke this verse:
Alas, the greatly compassionate Teacher
Expounded the true and wondrous Dharma:
This body is like a bubble upon water;
In the ultimate sense, it has no reality.
Where now is the woman’s form
That once was lovely and beautiful?
Samsara is truly to be renounced,
Yet fools cling to it with craving.
Having bound the mind to that place,
One now should escape the cangue and fetters;
Cross beyond the ocean of the three realms of becoming,
And ultimately never be born again.
Thus diligently applying skillful means,
He concentrated wholly on cultivating the Buddha-Dharma;
Severing all fetters,
He attained arhatship.
The executioner then said to the bhikshu:
“Your allotted time has ended.”
The bhikshu asked:
“I do not understand what you mean.”
The executioner replied:
“Previously, you were granted a period of seven days. It has now expired.”
The bhikshu replied in verse:
My mind has attained liberation
From the great darkness of ignorance.
I have cut off all the coverings of becoming[21]
By slaying the bandits of affliction.
The sun of wisdom has now appeared,
Illuminating mind, thought, and consciousness;
Clearly beholding birth and death,
I give rise to compassion for others.
In accordance with and cultivating the true Dharma,
Now, as for this body of mine,
Do with it whatever you wish;
I no longer cherish or begrudge it.
At that time, the cruel man seized the bhikshu and cast him into an iron cauldron of oil. He kindled firewood beneath it, but the fire would not burn. Even when it burned, it gave no heat.
Seeing that the fire would not burn, the man beat the servants whom he had ordered to tend it, and then lit the fire himself. Suddenly, the flames blazed up fiercely. After a very long time, he opened the lid of the iron cauldron and saw the bhikshu seated upon a lotus flower amid the boiling oil.
Utterly astonished and amazed, the cruel man went at once to report this to the king. The king hurriedly ordered his finest chariot prepared and, accompanied by an innumerable multitude, went to see the bhikshu. Knowing that the time had come to tame the king, the bhikshu rose into the air like the king of wild geese and displayed various miraculous transformations.
As the following verse says:
The king beheld this bhikshu,
His body soaring through the air;
His heart was filled with boundless joy,
And, palms joined, he gazed upon the noble one:
Now I beg leave to speak
Of what remains unclear within my mind:
Your bodily form differs not from other men,
Yet your spiritual powers have never before been seen.
For my sake, explain distinctly:
What Dharma practices have you cultivated
That have enabled you to attain such purity?
I pray you, expound them fully for me.
Enable me to attain the supreme and wondrous Dharma;
Once I understand the characteristics of the Dharma,
I shall become your disciple,
And shall never regret it.
The bhikshu thought to himself: “Now that I have tamed this king, there is much in which he must be guided: to protect and uphold the Buddha-Dharma, to distribute the Tathagata’s relics far and wide, to bring peace and happiness to immeasurable sentient beings throughout this Jambudvipa, and to cause everyone to have faith in the Three Jewels.” For this reason, he revealed his virtues. Addressing the king, the bhikshu spoke this verse:
I am a disciple of the Buddha,
And have purified all the outflows;
Furthermore, I am a son of the Buddha,
Unattached to every form of existence.
I have now been tamed
By the Unsurpassed One among Two-Footed Beings;
My mind is stilled and tranquil,
And from the great terror of birth and death
I have now been wholly liberated,
Forever freed from the three realms;
Within the Tathagata’s noble Dharma,
I have gained such benefit as this.
When King Ashoka heard the bhikshu speak in this way, boundless faith and reverence for the Buddha arose within him. The king then asked:
“Before the Buddha entered nirvana, what did he foretell?”
The bhikshu replied:
“The Buddha foretold concerning Your Majesty: ‘About one hundred years after the Buddha enters nirvana, in the city of Pataliputra, which will contain three hundred million households, there will be a king named Ashoka. He will rule this Jambudvipa as a wheel-turning king, governing and transforming the people through the true Dharma. He will also distribute the Tathagata’s relics throughout Jambudvipa and erect eighty-four thousand stupas.’ Thus did the Buddha foretell concerning Your Majesty.
Yet today Your Majesty has created this great hell and slaughtered immeasurable numbers of people. You should now open your heart in compassion, be mindful of all sentient beings, and bestow fearlessness upon them so that they may dwell in peace. Your Majesty should practice in accordance with the Dharma, just as the Buddha foretold concerning you.”
The bhikshu then spoke this verse:
You should practice a mind of loving-kindness,
And do not torment sentient beings;
You should cultivate the Buddha-Dharma,
And widely distribute the relics.
At that time, Ashoka developed profound reverence and faith in the Buddha. Joining his palms, he bowed to the bhikshu and said:
“I have committed grave offenses, and now, before the bhikshu, I confess and repent. What I have done is truly unforgivable. I now vow to become a disciple of the Buddha. Please accept my repentance. I beg you, in joyful forbearance, not to rebuke me. I am a foolish man, and now I take refuge anew.”
The king then spoke this verse:
I now take refuge in the Buddha,
And in the unsurpassed, supreme, and wondrous Dharma;
In the revered Sangha of bhikshus
I now take refuge with my whole life.
I must now summon forth great courage
And obey the Blessed One’s teachings;
Throughout this Jambudvipa,
I shall erect stupas of the Buddha everywhere.
I shall make offerings of every kind,
Hanging silken streamers and banners;
I shall adorn the Blessed One’s stupas
With splendor rarely seen in the world.
Having converted Ashoka, the bhikshu rose into the air and vanished. As the king was leaving the prison, the executioner said to him:
“Your Majesty may not leave.”
The king asked:
“Do you now intend to kill me?”
He replied:
“Yes.”
The king said:
“Who was the first person to enter this prison?”
“I was.”
“If so, then you should be the first to die.”
The king ordered that this cruel man be cast into a house smeared with resin and that it be set ablaze. He then ordered that the hell be demolished and bestowed fearlessness upon sentient beings.
The king then wished to build stupas for the relics. Accompanied by the four divisions of his army, he went to Rajagriha and removed the relics from the Buddha-stupa built by King Ajatashatru. He then restored that stupa exactly as it had been before. In this way, Ashoka obtained relics from seven Buddha-stupas. Afterward, he went to the village of Ramagrama[22]. The naga kings then escorted the king into the naga palace. The king asked the Naga King to offer him the relics, and the Naga King immediately handed them over. The king then emerged from the naga palace. As the verse says:
Within the village of Ramagrama,
There stood a stupa of the Buddha;
The Naga King venerated it,
Guarding it and making offerings.
The king asked the Naga King for a share,
And the nagas willingly gave it;
The king took these relics
And carried them to other regions.
The king made eighty-four thousand caskets of gold, silver, lapis lazuli, and crystal to hold the Buddha’s relics. He also made eighty-four thousand vessels of the four precious substances to contain these thousands of caskets. Then he made immeasurable hundreds of thousands of banners, streamers, canopies, and parasols of white silk, and had the ghosts and spirits each carry articles as offerings to the relics. The king further commanded the ghosts and spirits: “Throughout Jambudvipa, wherever there are villages, hamlets, cities, towns, or coastal settlements totaling one hundred million households, erect stupas for the relics in veneration of the Blessed One.”
At that time, there was a country named Takshashila[23], which had three billion six hundred million households. The people of that country said to the ghosts and spirits: “Give us thirty-six caskets of relics, and we shall erect stupas of the Buddha.” The king devised an expedient means: in countries with smaller populations, additional relics were allotted so that stupas could be erected in numbers corresponding to their populations.
At that time, in the city of Pataliputra, there was an elder named Yashas. The king went to the elder and said:
“I wish to erect eighty-four thousand stupas throughout Jambudvipa in a single day. Such is my aspiration.”
As the verse of praise says:
The great king named Ashoka,
From the eight former stupas,
Removed the Buddha’s relics
Within this Jambudvipa.
He erected stupas of the Buddha,
Eighty-four thousand in all;
Vast, sublime, and wondrous,
They were all completed in a single day.
The elder said to the king:
“Excellent, Your Majesty! Set the fifteenth day from now, when the moon is eclipsed,[24] for the construction of the Buddha-stupas throughout Jambudvipa.”
Thus, in the course of a single day, eighty-four thousand stupas were erected. The people of the world rejoiced without measure and together called him “King Ashoka of the Dharma.”[25] They praised him in the following verse:
The king of the sacred Maurya lineage
Brings peace and happiness to the people of the world.
Within this Jambudvipa,
He establishes the supreme and wondrous Dharma.
Formerly he was called the Evil King;
Now he creates wholesome karma.
All together call him the Dharma King,
And his name shall be handed down through generations to come.
Having erected eighty-four thousand stupas, the king was elated and joyful. Accompanied by his ministers, he went to the Kukkutarama Monastery.[26] The king asked the elder Yashas:
“Is there any bhikshu whom the Buddha predicted would perform the Buddha’s work? I shall go to that bhikshu and make offerings to him with reverence.”
The elder Yashas replied:
“When the Buddha was about to enter nirvana, after subduing the Dragon King Apalāla[27], the potter Caṇḍāla[28], and the dragon Gopālī[29], he journeyed to the country of Mathurā[30]. The Buddha told the Venerable Ānanda: ‘About one hundred years after I enter nirvana, a householder named Gupta[31] will have a son named Upagupta[32]. He will leave the household life to study the Way and will be foremost in teaching people through the Signless Buddha[33]. He will perform the work of the Buddha.’ The Buddha asked Ānanda: ‘Do you see that distant mountain?’ Ānanda replied: ‘Yes, Blessed One, I see it.’ The Buddha told Ānanda: ‘This mountain is called Urumuṇḍa[34]. There is a forest retreat there called Naṭabhaṭika[35], well suited to tranquility.’ The Buddha then spoke this verse of praise:
The bhikshu Upagupta,
Foremost among instructors;
His renown will spread throughout the four directions,
And he will receive the supreme prediction.
After I have passed away,
He will perform the works of the Buddha;
He will deliver all sentient beings,
Countless and immeasurable in number.”
The king asked the Elder Yaśas:
“Has the Venerable Upagupta now appeared in the world?”
The Elder replied:
“He has appeared in the world and left the household life to study the Way. He has subdued the afflictions and is an arhat. Together with an immeasurable retinue of eighteen thousand bhikshus, he is dwelling at the forest retreat on Mount Urumuṇḍa. Out of compassion for sentient beings, he expounds the pure and wondrous Dharma as did the Buddha, transforming and delivering immeasurable devas and humans and enabling them to enter the city of the deathless.”
Upon hearing this, the king rejoiced beyond measure. He immediately ordered his ministers quickly to prepare the carriages and, accompanied by an immeasurable retinue, set out for that place to reverently make offerings to Upagupta.
The officials then addressed the king:
“This holy one is dwelling within Your Majesty’s realm. You should send a messenger to invite him, and he will come of his own accord.”
The king replied to the officials:
“A messenger should not be sent there. I myself should go; he should not be made to come here.”
The king then spoke this verse:
Even if your tongue were made of vajra,
You still could not break
Or prevent me from going there
To draw near to the farmer’s son[36].”
The king sent a messenger to inform the Venerable: ‘On a certain day, the king will come to the Venerable’s dwelling.’
The Venerable thought: ‘If the king comes, a very great multitude will follow him and endure much hardship. They will also trample upon and kill insects and bring harm to the people in the villages.’ Having reflected thus, the Venerable replied to the messenger:
“I shall go to the king’s palace myself.”
When the king heard that the Venerable would come in person, he was filled with boundless joy and delight. Between Mathurā and Pāṭaliputra, the king had boats and rafts stationed along the entire route, with banners and canopies hung upon them. Out of compassion for the king, the Venerable Upagupta brought an assembly of eighteen thousand arhats by water to the royal capital. The people of the country then reported to the king:
“The Venerable Upagupta has arrived with eighteen thousand bhikshus.”
The king was filled with immeasurable happiness and joy and promptly removed a jeweled necklace worth a thousand pieces of gold and gave it to them. Then, together with his great ministers and retinue, the king went to the Venerable. He laid aside his traveling gear, prostrated with all five limbs touching the ground, paid homage before the Venerable, knelt with palms joined, and said:
“I now rule this realm of Jambudvīpa, yet although I occupy the royal throne, I take no delight in it. Today, having seen the Venerable, I rejoice beyond measure. Only a disciple of the Tathagata could be like this. To behold the Venerable is as though beholding the Buddha.”
The king then spoke this verse:
“The Buddha has entered quiescence and passed away,
Yet now you perform the work of the Buddha.
You dispel the ignorance of the world,
Shining like the sun of the Buddha.
You serve as a guide for the world,
Foremost among those who expound the Dharma;
Sentient beings may rely upon you,
And now I greatly rejoice.”
The king ordered messengers to proclaim throughout the country:
“The Venerable Upagupta has now come to this land.”
They then proclaimed:
“Those who wish to obtain wealth and honor
And leave behind the suffering of poverty;
Those who wish always to enjoy the bliss of the heavenly realms;
Those who seek liberation and nirvana—
They should behold Upagupta
And reverently make offerings to him.
Those who have never beheld the Buddhas
May now behold Upagupta.”
The king then adorned the realm, leveled and repaired the roads, hung silks, banners, and canopies, burned incense, scattered flowers, and had music performed. All the people throughout the country came forth to welcome the Venerable Upagupta and reverently make offerings to him.
The Venerable Upagupta then addressed the king:
“Great King, you should govern and teach by means of the true Dharma and show compassion for sentient beings. Because the Three Jewels are difficult to encounter, you should make offerings to them, honor them, recollect and cultivate them, praise them, and expound them widely for others. Why is this? The Tathagata, Worthy One, Perfectly Enlightened One, the Knower and Seer, made this solemn prediction: ‘My true Dharma is entrusted to the kings of the realm and to my Sangha of bhikshus.’”
The Venerable then spoke this verse:
“The Dharma revered by the Hero of the World
Is supremely excellent and wondrous;
It is entrusted to the Great King
And to the Sangha of bhikshus.”
The king said to the Venerable Upagupta:
“I have established the true Dharma.”
The king then spoke this verse:
“I have erected many stupas
And adorned all the lands;
I have made offerings of every kind—
Banners, canopies, and precious treasures.
I have distributed the Buddha’s relics
Throughout all Jambudvīpa;
By creating these merits,
My aspiration has been fulfilled.
My own person, my wife and children,
My treasures and my lands—
I have now relinquished and given them all
As offerings to the stupas of the noble sages.”
The Venerable Upagupta praised the king:
“Excellent! Excellent! Great King, you should practice the Dharma in this way.”
The Venerable then spoke this verse:
“By relinquishing life and wealth,
You will remain free from sorrow, life after life;
You will obtain immeasurable blessings
And assuredly attain unsurpassed enlightenment.”
The king invited the Venerable Upagupta into the city, prepared various kinds of seats, and invited the Venerable to be seated. The Sangha, meanwhile, was invited to the Cock Monastery. The king said to the Venerable:
“The Venerable’s countenance is handsome and your body is soft and delicate, whereas my form is ugly and my skin is coarse.”
The Venerable spoke this verse:
“When I practiced generosity,
My mind was pure and the gifts were fine;
Yet my giving cannot equal the king’s,
Who offered sand to the Buddha.”
The king replied in verse:
“When I was still a young child,
I offered a handful of sand to the Buddha;
Now I have obtained such a result as this—
How much more from giving excellent things!”
The Venerable praised him in verse:
“How joyful! Excellent Great King,
Who offered a handful of earth and sand;
Within the unsurpassed field of merit,
You planted the seed of an inexhaustible fruit.”
King Aśoka then said to his great ministers:
“Because I took a handful of sand and offered it to the Buddha, I have obtained a karmic result such as this. How could I fail to have faith and reverence for the Blessed One?”
The king again said to the Venerable:
“Venerable, please show me the places where the Buddha expounded the Dharma and the places through which the Buddha journeyed, so that I may go there to make offerings and pay homage, thereby gathering roots of goodness for sentient beings of later generations.”
He then spoke this verse:
“Show me the Buddha’s Dharma sites,
The countries and dwelling places;
I shall make offerings with faith and reverence
For the sake of sentient beings in later generations.”
The Venerable said:
“Excellent! Excellent, Great King! You are able to bring forth this wondrous aspiration. I shall show the Great King these places for the sake of sentient beings in later generations.”
The king then brought the four divisions of his army, together with offerings of incense, flowers, garlands, banners, and music. Accompanied by the Venerable, he set out for the Lumbinī Grove[37], which the Venerable identified as the place where the Tathagata was born. The Venerable then spoke this verse:
“At the place where the Tathagata was born,
Upon his birth he walked seven steps;
He turned and gazed throughout the four directions,
Raised his hand and pointed toward the heavens:
This is now my final birth;
I shall attain the unsurpassed Way.
In the heavens and the human realm,
I am the Unsurpassed Honored One.”
The king then prostrated with all five limbs touching the ground, made offerings, and paid homage, after which he erected a stupa of the Buddha. The Venerable addressed the king:
“Does the Great King wish to behold the devas and see the place where the Buddha walked seven steps at his birth?”
The king replied:
“I very much wish to see it.”
The Venerable pointed to the branch that Queen Māyā had grasped and said to the tree spirit:
“Tree deity, appear now, so that the king may behold you and give rise to great joy.”
As soon as these words were spoken, the tree deity appeared beside the Venerable One and said:
“Whatever you instruct me to do, I shall obey.”
The Venerable One said to the king:
“This deity saw the Buddha when he was born.”
The king asked the deity in verse:
“You beheld his majestic form,
When he was born upon a lotus blossom,
His feet taking seven steps,
His mouth uttering words.”
The deity replied in verse:
“I beheld his excellent form,
The newly born Blessed One,
His feet taking seven steps,
His mouth uttering these words:
‘Among gods and human beings,
I am the Unsurpassed Honored One.’”
The king asked the deity:
“What auspicious signs appeared when the Buddha was born?”
The deity replied:
“I cannot describe those exceedingly wondrous events. I shall now briefly relate only a small part:
Light shone everywhere,
His body was endowed with excellent marks,
Delighting all who beheld him,
And moving heaven and earth.”
Hearing the deity’s words, the king rejoiced and bestowed upon the deity a hundred thousand measures of precious treasures before departing. The Venerable Upagupta then led the king into the city and said:
“Here the bodhisattva manifested the thirty-two excellent marks and eighty minor characteristics, his golden-hued body majestic and radiant.”
The king immediately paid homage at that place and made offerings of every kind. The Venerable One then led the king into the celestial shrine and told him:
“When the prince was born, he was brought here to pay homage to the deity in this celestial shrine. At that time, however, all those deities bowed in homage to the bodhisattva. The people then gave the bodhisattva the name ‘God Above the Gods.’” The king again made offerings of every kind.
The Venerable One then led the king to another place, pointed it out, and said:
“Here the royal father brought the bodhisattva before the brahmins and instructed them to examine and interpret his marks.”
The king again made offerings of every kind. The Venerable One further showed the king the place where the bodhisattva studied; the place where he learned to ride elephants; the places where he learned horsemanship, chariot driving, and archery; the place where the bodhisattva learned the various arts; the place where the bodhisattva trained his body; and the pleasure grounds of the bodhisattva’s sixty thousand consorts.
Here the bodhisattva beheld an old person, a sick person, and a dead person. Here the bodhisattva sat beneath the jambu tree, entered meditation, and attained freedom from sensual desire; the tree’s shadow did not leave his body, and his royal father bowed toward him in homage. Here the bodhisattva departed from the city accompanied by hundreds of thousands of celestial beings.
Here the bodhisattva removed his jeweled necklace and gave it to Chandaka, instructing him to return to the kingdom with the horse. A verse says:
Here the bodhisattva
Removed his jeweled necklace and crown,
And gave them to Chandaka,
Sending the horse back to the kingdom.
Alone and without companion,
He entered the mountains to pursue the path.
Here the bodhisattva exchanged garments with a hunter, donned the kasaya robe, and went forth into homelessness. Here the seers respectfully invited him. Here King Bimbisara wished to grant half his kingdom to the bodhisattva. Here the bodhisattva sought the path from the seer Udraka Ramaputra. Here the bodhisattva practiced austerities for six years. As the verse says:
For six years he practiced austerities,
Enduring the utmost affliction.
Knowing that this was not the true path,
He then abandoned that practice.
Here two women offered milk to the bodhisattva. As the verse says:
Here the Great Sage
Accepted milk from two women.
From here he arose and departed,
Proceeding to the Bodhi tree.
Here the naga Kali[38] praised the bodhisattva. As the verse says:
Here the naga Kali
Praised the bodhisattva’s virtue:
“You should follow the path of ancient times
And realize the wondrous unsurpassed fruit.”
The king turned toward the Venerable One and spoke this verse:
“Now I wish to behold the naga,
For that naga beheld the Buddha
As he proceeded from here to the Bodhi tree
And realized the supreme and wondrous fruit.”
The Venerable One pointed with his hand toward the Naga King and said:
“Naga King Kali, you beheld the Buddha; you should now manifest your form.”
Upon hearing his voice, the Naga King immediately appeared. Standing before the Venerable One with palms joined, he said:
“Venerable One, what instruction do you have for me?”
The Venerable One said to the king:
“This Naga King beheld the Buddha and praised the Tathagata.”
The king joined his palms toward the Naga King and spoke this verse:
“You beheld the vajra body
Of my teacher, the Unsurpassed One,
Whose face was like the radiant full moon.
Please describe his majestic virtue,
The merit of the One Possessing the Ten Powers,
When he came to the place of enlightenment.”
The Naga King replied:
“I shall now relate what occurred.
When his feet trod upon the earth,
The earth shook in six ways.
Light like that of the sun
Illuminated the entire three-thousandfold world
As he proceeded to the Bodhi tree.”
The king then made offerings of every kind at all those places and erected stupas and shrines. The Venerable One next led the king to the tree beneath which the Buddha attained enlightenment and told him:
“Beneath this tree, through the power of samadhi, the Great Bodhisattva vanquished Mara’s army and attained unsurpassed complete and perfect enlightenment.”
The Venerable One spoke this verse:
“The Muni, honored Bull among beings,
Beneath this Bodhi tree
Subdued the army of wicked Mara
And attained the supreme fruit of bodhi.
Worthy of reverence among gods and humans,
He has no equal.”
The king offered immeasurable precious treasures and objects of every kind and erected a great stupa and shrine. Here each of the Four Heavenly Kings brought a bowl in his hands and presented it to the Buddha; the four bowls merged into one. Here the Tathagata accepted meals offered by the merchant brothers. Here, while the Tathagata was traveling to the kingdom of Varanasi, the non-Buddhist ascetic Ajivaka[39] questioned the Buddha. Here was the Deer Park, the dwelling place of seers. There the Tathagata turned for the five bhiksus the Dharma wheel in three turnings and twelve aspects.
The Venerable One spoke this verse:
“Here in the Deer Park,
The Tathagata turned the Dharma wheel;
Through three turnings and twelve aspects,
The five attained the mark of the path.”
The king made offerings of every kind at this place and built a stupa and shrine. Here the Tathagata converted the seer Uruvilva Kasyapa[40]. Here the Tathagata taught the Dharma to King Bimbisara[41]; the king perceived the truth, and together with immeasurable multitudes of people and celestial beings, attained the path. Here the Tathagata taught the Dharma to Sakra, Lord of the Gods. Sakra and eighty thousand celestial beings attained the path. Here the Tathagata displayed spiritual powers and performed various transformations. Here the Tathagata ascended to heaven to teach the Dharma to his mother and then descended to the human realm accompanied by an immeasurable assembly of celestial beings. The king again made offerings of every kind and had stupas and shrines built.
The Venerable One said to King Asoka:
“Proceed to the kingdom of Kusinagara[42]. Here, after fully completing the work of a Buddha, the Tathagata entered nirvana without remainder.”
The Venerable One spoke this verse:
“He liberated gods and human beings,
Nagas, asuras, and yaksas;
He established the inexhaustible Dharma,
And the work of the Buddha was complete.
Within conditioned existence he attained quiescence;
With great compassion, he entered nirvana.
As a fire goes out when its fuel is exhausted,
He ultimately attained eternal abiding.”
Upon hearing these words, the king was overcome with grief and anguish and fainted to the ground. The ministers then washed the king’s face with water. After a long while he regained consciousness and burst into tears, which streamed down his face. Afterward, the king made offerings of every kind and had a great stupa and shrine built.
The king said to the Venerable One:
“It is my heartfelt wish to see the great disciples of the Buddha who received predictions and to make offerings to their relics. Venerable One, please show me!”
The Venerable One said to the king:
“Excellent! Excellent! Great King, you have given rise to such a wondrous aspiration.”
The Venerable One brought the king to the kingdom of Sravasti and entered the Jetavana Monastery. Pointing with his hand toward a stupa, he said:
“This is the stupa of the Venerable Sariputra. The king should make offerings to it.”
The king asked:
“What merit and virtue did this venerable one possess?”
The Venerable One replied:
“He was the second Dharma King and turned the Dharma wheel in accord with the Buddha.”
The Venerable One then spoke this verse:
“The wisdom of all sentient beings,
Compared with that of Sariputra,
Amounts to but one sixteenth,
Excepting the wisdom of the Tathagata.
When the Tathagata turned the Dharma wheel,
He was able to turn it accordingly.
His virtues were immeasurable;
Who could ever describe them all!”
The king rejoiced without measure and offered a hundred thousand measures of precious treasures to Sariputra’s stupa. He then spoke this verse:
“I bow to Sariputra,
Liberated from every fear;
His renown fills the entire world,
And none can equal his wisdom.”
Next, the Venerable One showed the king the stupa of the Venerable Mahamaudgalyayana. The king wished to make offerings to this stupa, so he asked:
“What merit did this venerable one possess?”
The Venerable One replied:
“He was foremost in supernormal powers. By pressing his toe upon the earth, he caused the earth to tremble; he went to the dragon palace and subdued the dragon kings Nanda and Upananda[43].”
And the Venerable One spoke this verse:
“Pressing his toe, he shook the earth,
Even reaching Shakra’s palace;
In supernormal powers none equaled him—
Who could ever tell them all?
The two ferocious dragon kings,
Upon seeing him, were both afraid;
By the might of those supernormal powers,
He subdued all their wrath.”
The king then offered to the stupa precious treasures worth one hundred thousand and spoke this verse of praise:
“Foremost in supernormal powers,
Freed from aging, sickness, and death;
Possessing merit such as this,
I now bow to Maudgalyayana.”
Next, the Venerable One pointed out the stupa of the Venerable Mahakashyapa and said to the king:
“This is the stupa of Mahakashyapa. The king should make offerings to it.”
The king asked:
“What merit did this venerable one possess?”
The Venerable One replied:
“This venerable one had few desires, knew contentment, and was foremost in the dhutanga practices. The Tathagata shared half his seat with him and gave him his sanghati robe. Out of compassion for sentient beings, that venerable one established and perpetuated the True Dharma.”
The Venerable One spoke this verse:
“Foremost field of merit,
Compassionate toward the poor and destitute;
Wearing the Buddha’s sanghati robe,
He established the True Dharma.
The Venerable One possessed great virtue—
Who could ever tell it all?”
Again the king offered precious treasures worth one hundred thousand and spoke this verse of praise:
“Always delighting in tranquility,
Dwelling deep within the forest;
With few desires, content and rich,
I now bow to Mahakashyapa.”
Next, the Venerable One pointed out the stupa of the Venerable Bakkula and said to the king:
“This is the stupa of Bakkula. The king should make offerings to it.”
The king asked:
“What merit did this venerable one possess?”
The Venerable One replied:
“That venerable one was foremost in freedom from illness. Yet he never spoke even a single sentence of Dharma to anyone, remaining silent and wordless.”
The king said:
“Offer one coin.”
The ministers said to the king:
“Their merit is equal. Why make an offering of only one coin here?”
The king said:
“Listen to what I say:
Though he dispelled delusion and ignorance,
And his wisdom could illuminate and discern;
Though he bore the name Bakkula,
What benefit did he bring the world?”
At that moment, the coin returned to the king. When the great ministers saw this, they regarded it as a rare and wondrous occurrence. All raised their voices together in praise:
“Ah, Venerable One! You had few desires and knew contentment, so much so that you would not accept even a single coin.”
The Venerable One then pointed out the stupa of the Venerable Ananda and said to the king:
“This is the stupa of the Venerable Ananda. Offerings should be made to it.”
The king asked:
“What merit did the Venerable Ananda possess?”
“This venerable one was the Buddha’s attendant, foremost in extensive learning, and compiled the Buddha’s sutras.”
And he spoke this verse:
“He safeguarded the Tathagata’s bowl,
Excelled in memory and sound judgment,
His vast learning was like the great ocean,
His eloquent voice was gentle and pleasing;
He brought joy to devas and humans,
And skillfully knew the minds of the Buddhas.
He clearly understood all things,
And was a precious treasury of merit;
Praised as the most excellent,
He subdued contentious afflictions.
Such merits as these
Are worthy of offerings.”
The king immediately offered precious treasures worth ten billion. The ministers said to the king:
“Why does Your Majesty make a greater offering here than at the previous places?”
The king replied:
“Listen as I explain the reason in my heart:
The body of the Tathagata,
The Dharma-body, pure in nature—
This venerable one could receive and preserve it;
Therefore, I make the greater offering.
That the lamp of Dharma still remains in the world,
Dispelling these minds darkened by delusion,
Is entirely due to the Venerable One;
Therefore, I make the greater offering.
The waters of the great ocean
Cannot be contained in an ox’s hoofprint;
So too, the Buddha’s ocean of wisdom
Is difficult for others to receive and preserve.
Only the Venerable Ananda,
Having heard it once, remembered it all,
Never forgetting anything;
Therefore, I make the greater offering.”
When the king had completed all these offerings, he turned toward the Venerable Upagupta, joined his palms, and spoke this verse:
“Now that I possess this body,
I shall no longer fail this body.
Having cultivated immeasurable merit,
I now reign as king among humankind.
With a steadfast and sincere heart,
I have erected all these stupas and shrines,
Adorning the world
As stars adorn the moon.
Honoring the Dharma of the Buddha’s disciples,
I have performed all the proper rites;
Now I have completed them all,
And bow my head before the Venerable One.
Through the gracious power of the Venerable One,
I have now beheld these sublime wonders,
And swiftly gained great and wholesome benefit,
Thereby discerning the Dharma.”
Having made offerings as described above, the king regularly went to the Bodhi sanctuary. Beneath this tree, the Tathagata attained unsurpassed perfect enlightenment. With precious treasures rare in the world, the king made offerings to the Bodhi tree. At that time, the king’s consort was named Tishyarakshita[44]. She thought: ‘The king loves me, and I too love the king with all my heart. Yet now the king leaves me and takes precious jewels to the Bodhi tree. I shall therefore devise a way to kill this Bodhi tree. When the tree has withered and died and its leaves have faded and fallen, the king will no longer go there and will instead take delight with me.’ The consort then summoned a master of spells and said to him:
“Can you kill this Bodhi tree?”
The master of spells replied:
“I can. Give me one thousand measures of gold.”
The consort immediately gave him one thousand measures of gold coins. The master of spells went to the Bodhi tree, recited an incantation over it, and bound the tree with a strip of silk. The tree gradually withered; its leaves faded and fell. Although the tree was not yet entirely dead, its withered leaves scattered and fell. The master of spells reported to the consort:
“Only by pouring hot milk over the tree can it be made to wither completely.”
The consort said to the king:
“I wish to take milk and make an offering to the Bodhi tree.”
The king replied:
“Do as you please.”
Thus, in due course, hot milk was poured over the Bodhi tree, causing it to wither. The other consorts reported to the king:
“The Bodhi tree has suddenly withered and died; its leaves have faded and fallen!”
And they spoke this verse:
“The tree upon which the Tathagata relied
Is called the Bodhi tree;
There he attained perfect enlightenment,
Perfectly endowed with omniscience.
Now, Great King, you should know
That this tree is withering and dying;
The color of its leaves has also changed,
But we do not know the reason why.”
When the king heard these words, he immediately fainted and fell to the ground. The assembled ministers sprinkled water upon his face. Only after a long while did the king regain consciousness. Shedding tears, he said:
“When I behold the Bodhi tree,
It is as though I behold the Tathagata;
Now that I hear this tree has died,
I too shall follow it in death.”
When the consort Tishyarakshita saw the king’s grief, she said to him:
“May the Great King not grieve. I shall bring joy to the Great King.”
The king said:
“If that tree no longer exists, my life too shall not continue. Beneath this tree the Tathagata attained unsurpassed perfect enlightenment. If this tree is gone, what purpose is there in my living?”
When the consort heard the king speak with such resolve, she returned and poured cold milk at the foot of the Bodhi tree, and the tree gradually revived. When the king heard that the tree had revived after being watered with milk, he had one thousand basins of milk poured upon its roots every day. The tree returned to life as before, and the consorts reported to the king:
“The Bodhi tree is flourishing again as it did before.”
Upon hearing this, the king rejoiced. He hastened to the Bodhi tree, gazed at it without looking away, and spoke this verse:
“What former kings did not perform—
King Bimbisara and King Dhritarashtra—
I shall now perform as an offering.
I shall bathe the Bodhi tree
With milk and fragrant water,
With floral incense and scented ointments;
I shall also make offerings to the Sangha,
To the noble and holy ones of the five assemblies.”
The king had four precious basins of gold, silver, lapis lazuli, and crystal set out and filled with various fragrant milks and fragrant waters. He also prepared various foods and beverages, banners, streamers, and jeweled canopies, a thousand kinds of each, together with incense, flowers, and music. The king undertook the Eight Precepts for a day, put on clean robes, embraced an incense burner, and ascended the palace hall. Facing the four directions, he paid homage and thought in his mind and proclaimed aloud: ‘May the Tathagata’s noble and holy disciples throughout the directions have compassion on me and accept my offerings.’ The king spoke this verse:
“The Tathagata’s noble disciples,
Whose faculties accord with quiescence,
Who are free from desire in all three realms,
Are worthy of offerings from the devas;
I pray that they assemble here
And accept my grateful devotion,
Taking pity upon me as I wish,
So that the great Dharma may flourish.
Ever delighting in secluded places,
Liberated from all attachments,
True sons of the Tathagata,
Born through transformation from the Dharma,
Worthy of offerings from the devas;
Out of compassion for me,
I pray that they now assemble here
In accordance with my humble wish.
All the noble ones dwelling everywhere—
In Kế-tân and Đa-ba-bà,
In the Great Forest and Ly-bà-đa,
Beside the great Lake A-nậu,
Throughout the rivers, forests, and mountains—
In all such places,
May all the noble ones dwelling there
Now come and assemble here;
I pray that, out of compassion for me,
They accord with my humble wish.
And those dwelling in the heavens,
In the palace of Thi-lê-sa,
And in the stone chamber of Fragrant Mountain,
Those endowed with spiritual powers,
I pray that they all assemble here,
Out of compassion for me.”
When the king had spoken thus, three hundred thousand bhikkhus assembled together. In that great assembly were one hundred thousand arhats and two hundred thousand trainees and ordinary bhikkhus. Only the seat of the elder remained unoccupied. The king asked the bhikkhus:
“Why is there no one sitting upon the elder’s seat?”
In the great assembly was a bhikkhu named Da-xá, an arhat endowed with the six spiritual powers. He addressed the king:
“This is the elder’s seat. No one here dares to sit upon it.”
The king again asked:
“Is there an elder among the venerable ones?”
Venerable Da-xá replied:
“Great King, there is an elder whom the Buddha foretold by the name Tân-đầu-lư[45]. That elder is worthy to sit in this place.”
The king was exceedingly delighted and said:
“Is there any bhikkhu here who has seen the Buddha?”
Venerable Da-xá replied:
“Great King, there is Venerable Tân-đầu-lư, who still remains in the world.”
The king again asked:
“May that bhikkhu be seen?”
Venerable Da-xá replied:
“You will see him before long. He will arrive presently.”
The king was filled with joy and spoke this verse:
How fortunate and blessed I am!
In order to receive and guide me,
May I behold with my own eyes
Venerable Tân-đầu-lư.
At that time, Venerable Tân-đầu-lư arrived with innumerable arhats following him in orderly succession. Like the king of wild geese descending from the sky, he came and sat upon the elder’s seat. The bhikkhu Sangha all paid homage and sat down in due order. The king saw that Venerable Tân-đầu-lư’s hair and beard were entirely white and that his body resembled that of a pratyekabuddha. The king prostrated himself at the venerable one’s feet, knelt upright with palms joined, gazed reverently upon his countenance, and spoke this verse:
Though I now occupy the royal throne
And rule over Jambudvipa,
I do not take delight in that;
But now that I behold the Venerable One,
As I gaze upon the Venerable One,
It is as though I saw the Buddha in the world;
My heart is filled with exultation,
Surpassing even the joy of beholding the royal throne.
The king again asked the venerable one:
“Venerable sir, did you once behold the Blessed One, whom all beings of the three realms revere and honor?”
Venerable Tân-đầu-lư then raised his eyebrows with his hand, looked at the king, and said:
“I beheld the Tathagata,
Peerless throughout the world,
His entire body radiant with golden light,
Adorned with the thirty-two excellent marks,
His pure face like the full moon,
His Brahma voice gentle and pleasing,
Having subdued the conflicts of affliction,
Ever abiding in quiescent cessation.”
The king again asked:
“Where did the Venerable One behold the Buddha?”
The venerable one replied:
“When the Tathagata brought five hundred arhats to the city of Rājagṛha for His first rains retreat, I too was among that assembly.”
The venerable one then spoke this verse:
“The Blessed One, the Great Sage,
Surrounded by those freed from desire,
Dwelt in the city of Rājagṛha
For the full three months of the summer retreat.
I was among that assembly,
Ever remaining beside the Tathagata;
Great King, you should now know
That I beheld the Buddha with my own eyes.”
“Furthermore, when the Buddha was residing in Śrāvastī, the Tathagata manifested great spiritual power and displayed manifold transformations, causing forms of Buddhas to fill every direction, extending as far as the Akaniṣṭha Heaven. At that time, I too was present and beheld the manifestations of the Tathagata’s spiritual powers.”
The venerable one spoke this verse:
“Through the Tathagata’s spiritual power,
He subdued all the followers of other paths;
The Buddha journeyed throughout the ten directions—
I myself beheld those manifestations.”
“Furthermore, when the Tathagata was in the heavenly realm teaching the Dharma to His mother, I too was present. When He had finished teaching the Dharma to His mother, He led the devas down from heaven to the land of Tăng-ca-xa[46]. At that time, I witnessed these two events, which brought blessings and happiness to devas and humans. The bhikkhuni Ưu-ba-la[47] transformed herself into a wheel-turning monarch and, accompanied by an immeasurable retinue, traveled through the sky to the Blessed One. I witnessed this event as well.”
The venerable one then spoke this verse:
The Tathagata dwelt in the heavenly realm,
Where He observed the summer retreat;
I too was present there,
As one of the Tathagata’s retinue.
“Furthermore, when the Tathagata was residing in the land of Śrāvastī with five hundred arhats, the daughter of the elder Anāthapiṇḍika was living in the land of Phú-lâu-na-bạt-đà-na[48]. One day, she invited the Buddha and the bhikkhu Sangha. Each of the bhikkhus traveled through the sky to the place of invitation. I too employed spiritual power, clasping together a great mountain and carrying it with me to the place where we had been invited. The Blessed One reproached me, saying, ‘How could you manifest spiritual power in this manner? I now sentence you to remain perpetually in the world, not entering nirvana, and to protect and uphold My True Dharma so that it does not perish.’”
The venerable one then spoke this verse:
“The Blessed One accepted the invitation,
Together with five hundred bhikkhus.
I immediately employed spiritual power,
Lifting a great mountain and carrying it with me.
The Blessed One reproached and sentenced me
To remain in the world and delay my final cessation,
Protecting and upholding the Buddha’s True Dharma,
Never allowing that Dharma to perish.”
“Furthermore, the Tathagata once led the bhikkhu Sangha into the city to seek alms. At that time, Your Majesty and another young boy were playing in the sand. Seeing the Buddha approaching from afar, you took a handful of sand and offered it to Him. The Buddha then bestowed a prediction upon that child: ‘Approximately one hundred years after My passing, this child will become king of the land of Pāṭaliputra, rule over Jambudvipa, and be known as Aśoka. He will widely distribute My relics and, in a single day, erect eighty-four thousand stupas.’ Your Majesty is that very child, and I too was present on that occasion.”
The venerable one then spoke this verse:
“When the king was still a child,
He offered sand to the Buddha;
When the Buddha bestowed His prediction upon the king,
I myself was also present there.”
The king asked the venerable one:
“Where does the Venerable One presently dwell?”
The venerable one replied:
“I dwell on the northern mountain named Kiền-đà-ma-la[49], together with members of the Sangha who practice the holy life.”
The king again asked:
“How many are there?”
The venerable one replied:
“There are sixty thousand bhikkhu arhats.”
The venerable one said to the king:
“What need is there for Your Majesty to ask so many questions? You should now prepare offerings for the Sangha. When they have finished their meal, they will bring joy to Your Majesty.”
The king said:
“Yes, indeed, Venerable sir! But now I shall first make offerings to the Bodhi tree, mindful of the place where the Buddha attained awakening. Afterward, I shall offer incense, flowers, and delicious food and drink to the Sangha.”
The king commanded his ministers to proclaim throughout the land: ‘Today the king wishes to relinquish one hundred thousand measures of gold as an offering to the Sangha and to pour one thousand jars of fragrant water over the Bodhi tree.’ The king assembled the fivefold community.
At that time, Prince Câu-na-la[50], who was beside the king, raised two fingers without speaking, indicating that he wished the offering to be doubled. When the great assembly saw the prince do this, they all burst into laughter. The king also laughed and said:
“Excellent! Prince, it is you who have increased the merit of this offering.”
The king again said:
“I shall further offer three hundred thousand measures of gold to the Sangha and add another thousand jars of fragrant water with which to bathe the Bodhi tree.”
The prince again raised four fingers, indicating that the offering should be quadrupled.
The king then became angry and said to his ministers:
“Who taught the prince to act in this way? Does he seek to vie with me?”
One minister replied:
“Your Majesty, no one dares contend with the Great King. But the prince is wise and of keen faculties; he did this because he wished to increase his merit.”
The king turned to look at the prince and then addressed the Elder:
“Except for the possessions in my treasury, I offer to the Sangha of noble sages everything in Jambudvipa—my queens, palace women, ministers, retinue, and my son Kunala.”
The king proclaimed throughout the realm that the five assemblies should gather, and spoke this verse:
“Except the royal treasury’s wealth,
My queens and palace women,
All ministers and subjects,
I give to the noble Sangha.
My own person and the prince,
I likewise relinquish wholly.”
Then the king, the Elder, and the Sangha of bhikshus took vessels of fragrant water and poured it upon the Bodhi tree. The Bodhi tree became ever more flourishing and luxuriant. A verse says:
“The king watered the Bodhi tree,
The site of unsurpassed awakening;
The tree grew ever more luxuriant,
Its leaves and branches fresh and verdant.”
The king and his ministers rejoiced without measure. After bathing the Bodhi tree, the king next made offerings to the Sangha. The Elder Yashas then said to the king:
“Great King, today a vast Sangha of bhikshus has assembled. You should bring forth mature faith and make offerings.”
With his own hands, the king made offerings in order from the senior members down to the junior members. At that time, two shramaneras, after finishing their meal, each rolled some dry provisions into balls of candy and threw them at one another. Seeing this, the king laughed and said:
“These shramaneras are playing children’s games.”
After completing the offerings, the king returned and stood before the Elder. The Elder said to him:
“Your Majesty, do not give rise to a mind lacking faith and reverence.”
The king replied:
“Elder, I have no mind lacking reverence or faith. I merely saw the shramaneras playing like children. Children in the world throw clods of earth at one another, whereas these two shramaneras threw cakes and candy at one another.”
The Elder said to the king:
“These two young shramaneras are both liberated arhats. You should make offerings of food to them.”
When the king heard this, his faith increased, and he thought to himself: ‘These two shramaneras may receive offerings indirectly.[51] Today I shall offer silk and cotton robes to the entire Sangha.’
The two shramaneras then knew the thought in the king’s mind and said to one another: ‘Let us cause the king’s faith and reverence to increase.’ One shramanera brought a pot and presented it to the king; the other presented him with dyeing herbs.
The king asked the shramaneras:
“What are these things for?”
The two shramaneras said to the king:
“For our sake, Your Majesty intends to offer silk and cotton robes to the Sangha. We wish Your Majesty to dye them before offering them to the Sangha.”
The king thought: ‘Although I only conceived this in my mind and have not yet spoken of it, these two accomplished ones possess knowledge of others’ minds and therefore know my thoughts.’
The king immediately bowed his head in reverence to the Sangha and spoke this verse:
“My lineage is the Maurya clan,
With all its kindred, within and without;
Through this act of giving,
May all obtain great benefit.
Having encountered a fine field of merit,
I rejoice and give at the proper time.”
The king said to the shramaneras:
“Now, on account of you venerable ones, I shall offer robes to the Sangha.”
After offering robes to the Sangha, the king further gave the three robes, together with four hundred million measures of precious treasures, to the five divisions of the assembly. Having made his aspiration, he then used four billion measures of precious treasures to redeem the palace attendants, palace women, crown prince, and ministers of Jambudvipa.
King Ashoka created immeasurable merit in this manner.”[52]
Notes:
[1]. Originally Taishō, fascicle 23. Most modern scholars consider this text not to belong to the Samyukta Agama. There is no corresponding text in the Pāli Canon. Both the Guoyi and Foguang editions place it in the Appendix. Here it is retained according to the fascicle order of the Taishō edition. Cf. Skt. Divyāvadāna 26–27 (Cowell & Neil, eds., pp. 364–405). Chinese Canon: Taishō 50, No. 2042, Biography of King Ashoka; No. 2043, Sutra of King Ashoka. Pāli sources: Dīpavaṃsa, chapters i, v, vi, vii, xi, …; Mahāvaṃsa, chapters v, xi, xx; Samantapāsādikā.
[2]. Jaya 闍耶 and Vijaya 毘闍耶. Skt. Jaya, Vijaya.
[3]. King of the Parasol 繖蓋王, also called King of the White Parasol 白繖蓋王: a king possessing a white parasol, the ceremonial insignia of a great emperor.
[4]. Pataliputra 巴連弗. Pāli: Pāṭaliputta (Skt. Pāṭaliputra); during the Buddha’s lifetime it was the village of Pāṭaligāma in the kingdom of Magadha.
[5]. Maurya 孔雀. Skt. Maurya, the name of both a clan and a dynasty. Pāli: Moriyā.
[6]. Ashoka 阿育. Skt. Aśoka (Pāli: Asoka).
[7]. Chandragupta 月護. Skt. Candragupta (Pāli: Candagutta), King Ashoka’s grandfather and founder of the Maurya dynasty.
[8]. Bindusara 頻頭娑羅. Skt. Bindusāra, son of Candragupta.
[9]. Susima 修師摩. Skt. Susīma, younger brother of Bindusāra.
[10]. Free from Sorrow 無憂, a translation of the meaning of Asoka (Ashoka).
[11]. Departed from Sorrow 離憂. Skt. Vigata-aśoka.
[12]. Pingala 賓伽羅阿. Skt. Paṅgalavatsājīva.
[13]. Golden Palace Park 金殿園館.
[14]. Anuradha 阿[少/兔]羅陀. The Sutra of King Ashoka calls him Chenghu 成護. The Biography of King Ashoka calls him Luotiquduo 羅提掘多 (Skt. Rādhagupta).
[15]. Takshashila 德叉尸羅. Skt. Takṣaśīla. Pāli: Takkasīlā, the capital of Gandhara.
[16]. Bhadrayudha 跋陀羅由陀. Skt. Bhadrāyudha.
[17]. Ashoka the Fierce 暴惡阿育王. Skt. Caṇdāśoka.
[18]. Giri 耆梨. Skt. Giri.
[19]. Caṇḍa-Girika 兇惡耆梨子. Skt. Caṇda-Girika.
[20]. Named Samudra 海. Skt. Samudra.
[21]. “Possessing a covering” 有蓋 here refers to “possessing fetters” 有結.
[22]. Ramagama village 羅摩羅村. Skt. Rāmagāma. Pāli: Rāmagāma, the name of a village of the Koliyas, who received one of the eight portions of the Buddha’s relics (D.ii.107). Later, during a flood, the relic stupa was swept away. The naga king Mahākāla obtained the relic urn and brought it back for veneration at Mañjerika. Mhv.xxxi.187f.
[23]. The Korean edition has 著 instead of 德. Regarding Takshashila, see note 15.
[24]. “Lunar eclipse”: the editions have 食, but the correct character is 蝕. The Biography of King Ashoka states that Yashas subsequently covered the sun with his hand so that the king’s wish—to erect the stupas in a single day—could be fulfilled.
[25]. Ashoka the Dharma King 法阿育王. Skt. Dharmāśoka.
[26]. Kukkutarama Monastery 雞雀精舍. Skt. Kurkuṭārāma. Pāli: Kukuṭārāma, a monastery in Pāṭaliputta that had existed since the Buddha’s time.
[27]. Naga king Apalala 阿波羅龍王. Skt. Apalāla.
[28]. Caṇḍālī the Potter 陶師旃陀羅. Skt. Caṇdalī Kumbhakāla.
[29]. Naga Gopali 瞿波梨龍. Skt. Gopālī.
[30]. The kingdom of Mathura 摩偷羅國. Skt. Mathurā.
[31]. Gupta 瞿多. Skt. Gupta.
[32]. Upagupta 優波崛多. Skt. Upagupta.
[33]. The Biography of King Ashoka says: “Although he did not possess the auspicious marks.”
[34]. Urumunda 優留曼茶. Skt. Urumuṇda.
[35]. Natabhatika 那茶婆低. Skt. Naṭabhaṭikā.
[36]. The Biography of King Ashoka says: “I have not yet attained a vajra mind; how could I compel a person like the Buddha to submit to me?”
[37]. Lumbini Grove 隆頻林, that is, Lumbinī Garden. Skt. Lumbinī.
[38]. Naga Kala 迦梨龍. Pāli: Kāḷa or Mahākāḷa. When the Buddha cast the milk bowl into the Nairañjanā River, the naga king was beneath it. He and the naga maidens appeared and praised the Buddha. J.i.70, 72; Mhv.v.87; Sp.i.43.
[39]. Ajivika 阿時婆. Skt. Ājivika, a non-Buddhist sect of wrong livelihood.
[40]. Uruvilva-Kashyapa 優樓頻螺迦葉. Skt. Uruvilvā-Kāyapa.
[41]. King Bimbisara 瓶沙王, also called Tần-bà-sa-la. Skt. Bimbisāra.
[42]. The kingdom of Kusinagara 鳩尸那竭國. Skt. Kusinagara.
[43]. Nanda and Upananda 難陀跋難陀. Skt. Nandopananda.
[44]. Tishyarakshita 低舍羅絺多. Skt. Tiṣyarakṣitā.
[45]. Pindola 賓頭盧. Skt. Piṇḍolabharadvāja.
[46]. The kingdom of Sankashya 僧迦奢國. Pāli: Saṅkassa, a town thirty miles from Sāvatthi.
[47]. Upalā 優波羅, that is, the bhikshuni Utpalavarṇā. Skt. Utpalavarṇā.
[48]. The country of Puṇḍavardhana 富樓那跋陀那國. Skt. Puṇḍavardhana.
[49]. Gandhamādana 揵陀摩羅. Skt. Gandhamādana.
[50]. Kuṇāla 拘那羅. Skt. Kuṇāla.
[51]. Successive reciprocal giving 展轉相施: offerings were not made directly to the śrāmaṇeras, but were offered to the Sangha. The Sangha then distributed them in due order among the śrāmaṇeras.
[52]. For the account of the final years of King Aśoka’s life, see further Taishō text 641, fascicle 25.
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