根本說一切有部毘奈耶雜事

Fascicle Eight

(Continuation of the fourth summary verse in the second special section.)

(Concerning King Prasenajit's faith in the Buddha, the massacre of the Sakyas by Virudhaka, and other matters.)

One day, Crown Prince Virudhaka conceived a wicked and rebellious intention and secretly plotted with the ministers to usurp the throne. Five hundred of the king's great ministers followed him; only one, a man greatly favored by the king named Dirghakarayana, refused to support the scheme. Virudhaka later said to Dirghakarayana:

“Can it be that you do not wish me to ascend the throne?”

He replied:

“Why does the Crown Prince speak such an unlawful word? Your royal father is already old and will pass away before long, whereupon the Crown Prince will naturally ascend the throne. Why plot treason and murder for the sake of a seat, thereby consigning your name to infamy? Though I am foolish, I humbly believe this ought not to be done.”

Virudhaka said:

“I spoke thus only to test you. Guard your tongue and let no one hear of it.”

Dirghakarayana said:

“I dare not disobey your command.”

Later, King Prasenajit and the great minister Dirghakarayana traveled among the villages without taking attendants. On arriving at a place, they saw a serene, spacious, and pure aranya, free from all defilement and suitable for cultivating meditation and nurturing the spirit. The king said to Dirghakarayana:

“In such an excellent place, the Blessed One, our Great Teacher, could dwell. How might I attend upon him, draw near to him, and make offerings? I do not know where the Tamer is now staying.”

He replied:

“I have heard that the Blessed One is staying among the Sakyas in the village of Medatalumpa.”

The king asked:

“Is it near or far from here?”

He replied:

“It is three krosas from here.”

The king said:

“I wish to go there and draw near to the Blessed One.”

Dirghakarayana said:

“Let it be as Your Majesty wishes.”

Wishing to see the Blessed One, they turned the carriage around, reached the park at Medatalumpa, alighted, and entered on foot. At that time, the Blessed One was meditating in a room with its door closed, while the bhiksus were walking in meditation outside. Seeing the bhiksus, the king paid homage and asked:

“Where is the Blessed One?”

They replied:

“He is meditating in the room with its door closed. If Your Majesty wishes to see the Blessed One, go there and gently knock upon the door. The Buddha will know.”

The king possessed five splendid emblems of royal dignity: first, a jeweled crown; second, a jeweled parasol; third, a jeweled sword; fourth, a jeweled fly whisk; and fifth, jeweled shoes.

Wishing to approach the Blessed One with due solemnity, the king ordered Dirghakarayana:

“I entrust these five precious objects to you. Keep them directly before you and watch over them.”

Dirghakarayana thought, “The king has ordered me to hold these objects directly before me and keep watch over them. He wishes to be unencumbered and to meet the Buddha with his mind at ease. I should therefore remain here.” The king went to the room and gently knocked on the door. After the Buddha opened it, the king entered, bowed at the Great Teacher's feet, and said:

“It has been a long time since I was able to see the Tathagata. Today I am fortunate enough to behold your honored countenance, and my joy is beyond measure.”

The Buddha said:

“Great King, why do you humble yourself and show such earnest devotion toward me?”

The king replied:

“I have profound faith in the Blessed One's teaching. Because of this reverent faith, a mind of earnest devotion and respect arises in me. Moreover, the Buddha, the Blessed One, the Worthy One, the Perfectly Enlightened One, has well expounded the Dharma and discipline, causing the assembly of sravakas to practice accordingly, without anyone acting contrary to it.”

The Buddha said:

“Great King, on account of what teaching do you possess such reverence?”

The king said to the Buddha:

“In the past, I saw other sramanas and brahmins who possessed little wisdom yet were conceited and arrogant. They composed treatises in order to challenge others. Believing themselves skilled in analysis, they interpreted matters according to their own understanding, and others followed them. Thus they founded separate schools and established their own doctrines. Having done so, they would think, ‘Let us go to the Sramana Gautama and debate with him. If he cannot answer, we shall humiliate him. If he explains the matter correctly, we shall contradict him and say that his explanation is unreasonable and incorrect.’

“Having formed such perverse intentions, they came to see the Buddha. Yet as soon as they beheld the Great Teacher's spiritual majesty, they did not even dare look directly at him, much less debate with him face to face. Therefore, deep faith in the Blessed One arose within me. Because of this reverent faith, I have such a mind of earnest devotion and respect.

“Moreover, the Buddha, the Blessed One, the Worthy One, the Perfectly Enlightened One, has well expounded the Dharma and discipline, causing the assembly of sravakas to practice accordingly. Furthermore, Blessed One, I have seen other brahmins who possessed little wisdom yet were conceited and arrogant, and so forth. They devised their own doctrines and wished to challenge the Buddha.

But when they beheld the Blessed One, they dared not question him and instead praised him, saying, ‘The Great Teacher is the foremost Dharma King among gods and humans. His knowledge comprehends everything; he uproots every false view and leads people to follow the right path.’ Therefore, deep faith in the Blessed One arose within me. Because of this reverent faith, I have such a mind of earnest devotion and respect.

“Moreover, the Buddha, the Blessed One, the Worthy One, the Perfectly Enlightened One, has well expounded the Dharma and discipline, causing the assembly of sravakas to practice accordingly. Furthermore, Blessed One, I have seen other sramanas and brahmins who possessed little wisdom yet were conceited and arrogant, and so forth. They devised many doctrines and wished to engage the Buddha in debate.

When they came before the Buddha and beheld the Blessed One, they posed incomplete questions. The Buddha answered them with complete replies. Having heard his answers, they rejoiced greatly, developed immense faith, took refuge in the Three Jewels, and undertook the precepts.

Therefore, deep faith in the Blessed One arose within me. Because of this faith, I have such a mind of earnest devotion and respect.

“Moreover, the Buddha, the Blessed One, the Worthy One, the Perfectly Enlightened One, has well expounded the Dharma and discipline, causing the assembly of sravakas to practice accordingly. Furthermore, Blessed One, I have seen other sramanas and brahmins who possessed little wisdom yet were conceited and arrogant, and so forth, and wished to challenge the Buddha. When they met the Buddha and beheld the Blessed One, they asked complete questions.

In accordance with their capacities, the Buddha answered them with replies that were still more complete. Hearing the Buddha's wondrous meaning, they rejoiced exceedingly, abandoned false paths, revered and followed the true Dharma, and requested ordination. Having received full ordination, they diligently cultivated the pure life.

Before long, they completely removed the dust and defilements accumulated over many lives, attained arhatship, enjoyed the bliss of liberation, and thought, ‘How much of our lives we have wasted in self-deception! Though not sramanas, we regarded ourselves as sramanas; though not brahmins, we regarded ourselves as brahmins; though not arhats, we regarded ourselves as arhats. Only now are we true sramanas and brahmins, true arhats.’ Blessed One, for this reason deep faith arose within me, and so forth, as stated above.

“Furthermore, Blessed One, in the past I saw other sramanas and brahmins whose complexions were sallow, whose forms were emaciated, and whose bodies were impaired and truly unpleasant to behold. Seeing them, I thought, ‘Can it be that these people do not delight in the pure life? Or have they suffered from prolonged illness and thus become so feeble? Or have they committed evil deeds in secluded places and concealed them, thereby coming to possess such bodies?’ I approached these unpleasant-looking people and asked:

“‘Why have your complexions faded and your appearances become so haggard that people do not wish to look at you?’

“They replied:

“‘Great King, sensual desire torments us, and therefore our bodies have become like this.’

“Hearing this, I thought, ‘Such harm comes to those unable to abandon sensual desire.’

“Would those who frequently indulge in sensual desire and crave its pleasures not instead grow stronger and acquire more beautiful complexions?

“No, it is not so.

“Why is that?

“I am a king with sovereign power, freely and abundantly enjoying the five sensual pleasures. I ought therefore to possess an exceptionally handsome and splendid appearance, yet this is not the case. Thus it should be known that beauty and strength do not increase through intimacy with sensual desire. Nevertheless, foolish people all delight in sensual pleasures. I see the Blessed One's sravaka disciples delighting in the pure life; their bodies are bright and clean, their faces fresh and radiant, and they live joyfully. They remain ever wary of sensual desire, like deer dwelling in the forest, and throughout their lives they are entirely pure and unmixed, wholly stainless, and complete in the pure life. Therefore, deep faith arose within me, and so forth, as stated above.

“Furthermore, Blessed One, I recall that while seated in the great hall attending to affairs of state, I saw many people come before me on account of the five sensual pleasures. Fathers and mothers, sons and daughters, brothers and sisters, acquaintances and friends brought lawsuits against one another and disputed over right and wrong—to say nothing of strangers.

“Furthermore, I once saw two bhiksus who became embroiled in a dispute with other bhiksus to the point that they had to relinquish their precepts. Yet those two bhiksus did not utter even the slightest word concerning any fault of the Buddha, the Dharma, or the Sangha Jewel. They only blamed themselves, saying that they were exceedingly evil and without merit, unable to cultivate the pure life in purity and to live throughout their lives according to the Blessed One's teaching without transgressing in mind. Therefore, I have the deepest reverent faith, and so forth, as stated above.

“Furthermore, Blessed One, I have seen a class of sramanas and brahmins who strived to keep their minds peaceful and observed the pure life, but after eight or nine months they were dragged away by desire. They then abandoned their discipline, performed defiled deeds, and became entangled in the five sensual pleasures for enjoyment. Yet I see the Blessed One's sravaka disciples cultivating the pure life in complete purity, living throughout their lives according to the Blessed One's teaching without transgressing in mind. Therefore, deep faith arose within me, and so forth, as stated above.

“Furthermore, Blessed One, I am the ruler of this land and am known as Prasenajit. With sovereign authority, I govern this country. I may put to death one who does not deserve death and permit one who deserves death to live.

Everyone in the realm honors my rule. Yet the chief ministers and councilors, all from eminent brahmin, ksatriya, and householder families, still show arrogance when deliberating upon matters of government, dismissing officials, or presenting reports. Their demeanor lacks solemnity, and court decorum falls into disorder.

But I have seen the Blessed One teaching the Dharma amid an assembly numbering countless hundreds of thousands. All gods and humans gaze attentively upon his honored countenance and listen together without distraction. Beneath his seat there is such silence that not even a cough or the smacking of lips can be heard, much less any clamor.

If someone in the assembly suddenly coughs aloud, the person beside him gently says:

“‘Good sir, please be silent and make no noise. Do you not hear that the Blessed One is now expounding the wondrous Dharma, as sweet as the finest honey?’

“Having been thus addressed, that person immediately becomes silent. On hearing of this, I thought, ‘The Blessed One truly possesses great and inconceivable majesty. Without using swords, clubs, or punishments, he subdues everyone, and all respectfully obey him.’ Therefore, deep faith arose within me, and so forth, as stated above.

“Furthermore, Blessed One, I have two close ministers, one named Isidatta and the other Purana. All their lands, offices, wealth, and renown have come from me, and from childhood until now they have continually enjoyed happiness. Although they remember my kindness, they do not revere me as deeply as they revere the Blessed One.

“On another occasion, I led my troops out of the city to suppress bandits, intending to test the hearts of those two close ministers and determine whom they held in greater esteem, the Buddha or me. When we reached a secluded place, I asked them:

“‘When you sleep, toward whom do you direct your heads and feet—the Buddha or me?’

“They then praised the Buddha's virtues and spoke of the fields of merit constituted by the true Dharma and the Sangha Jewel. They said that they directed their heads toward the Buddha and turned their feet toward the king. Hearing this, I revered still more the Blessed One's great and inconceivable majesty. Those men obtained fame, wealth, and happiness entirely through my favor and stipends, yet their reverence for me does not equal their reverence for the Blessed One. Therefore, deep reverent faith arose within me, and so forth, as stated above.

“Furthermore, Blessed One, I am the king of Kosala, and the Buddha also dwells in Kosala. I was born into the ksatriya lineage, and the Buddha also comes from the ksatriya lineage. I have now reached advanced age and am more than eighty years old, and the Blessed One is also more than eighty years old. I am an anointed ksatriya king, and the Blessed One is the unsurpassed Dharma King. Compared with the Buddha, my power admits of no comparison whatsoever. Because these things are true, deep faith arose within me, and so forth, as stated above, until all respectfully practiced the teaching.”

Having clearly recounted before the Blessed One these wondrous things that he had seen and heard, King Prasenajit bowed at the Buddha's feet and departed. As soon as the king had gone, the Buddha told the bhiksus:

“You should remember what the king has said. It is a wondrous collection of teachings that ought to be retained and recited. Why? Because its words and meanings are complete, it accords with the true Dharma, it accomplishes the pure life, and it can lead to the fruit of perfect knowledge, complete enlightenment, perfect illumination, and nirvana. Therefore, you must diligently study and cultivate it.”

When the Blessed One had spoken these words, the bhiksus rejoiced, faithfully accepted them, and respectfully practiced them.

The preceding summary verse says:

The discussion of four classes of people,

Recollection of desire and emaciated bodies,

Two ministers who revered the king,

But not as much as they revered the Buddha.

At that time, knowing that the king had gone to see the Buddha, Dirghakarayana thought, “Five hundred of the king's great ministers have all sided with Virudhaka; only I have not followed him. How, then, could they accomplish this great undertaking? I shall return to the kingdom, enthrone Virudhaka, and expel the two queens, Mallika and Varsika, from the palace.”

The great minister Dirghakarayana abandoned the place he had been guarding, mounted the carriage, and departed. On reaching the city of Sravasti, he said to Virudhaka:

“Does the Crown Prince now wish to ascend the throne?”

Virudhaka replied:

“That is precisely what I desire.”

Following their plan, Dirghakarayana and the ministers established the new king and ordered the two queens to go to the former king.

Mallika and Varsika asked Dirghakarayana:

“Where is the king now?”

He replied:

“The king is in the Sakyan park of Medatalumpa.”

The two queens set out on foot to seek the former king. Meanwhile, when the king reached the gate and did not see Dirghakarayana, he asked the bhiksus:

“Venerable ones, did you see where my great minister went?”

A bhiksu replied:

“Not long after Your Majesty entered, Dirghakarayana mounted the carriage and departed.”

On hearing this, the king slowly continued on foot. At that time, he was also traveling toward Rajagrha. On the way, he met Varsika and asked:

“Why have you come so far on foot?”

She replied:

“Your Majesty, the great minister Dirghakarayana plotted to enthrone Virudhaka and expelled us, so we had to come here on foot in search of Your Majesty.”

Hearing this, the king said to Mallika:

“In the past, you enjoyed the favor and stipends of your royal husband. For now, return and accept the support of your royal son. Varsika and I shall not return from here.”

Compelled to return to Sravasti, Mallika wept as she retraced the road.

The king and Varsika gradually proceeded toward Rajagrha. Upon reaching its territory, they saw a park. The king stopped there and said to Varsika:

“I shall remain here for a while. Enter the city and inform King Ajatasatru that King Prasenajit of Kosala is waiting in the park outside and wishes to see him.”

Varsika went to King Ajatasatru and reported the matter. On hearing it, the greatly astonished King Ajatasatru said to Varsika:

“King Prasenajit of Kosala possesses great might and four powerful divisions of troops. Why did he arrive so suddenly without our knowing?”

Varsika replied:

“The king now has no mighty soldiers. The Crown Prince rebelled and seized his father's throne. Only I have accompanied the king here.”

Ajatasatru said:

“If that is so, I shall invite him to become king of this realm, and I shall withdraw and become crown prince.”

Having assembled his ministers, the king ordered:

“King Prasenajit is the lord of a great realm and an anointed ksatriya king. Now he has suddenly come here and must be reverently attended. Clean and prepare the roads throughout the city. Assemble the four divisions of the army, numbering hundreds of thousands, for I myself wish to welcome the king and escort him inside.”

The ministers obeyed the royal command. They beat drums and sounded conches to announce that everyone should repair the city and thoroughly sweep the roads until they resembled the Nandana Garden of Sakra, Lord of the Gods.

Meanwhile, King Prasenajit had fasted for a long time. Wondering why the messenger was so slow to return, he left the park to seek food and drink. Trembling and looking about fearfully, he came to a radish garden. The gardener was an ordinary person and gave the king five radishes. Being exceedingly hungry, the king ate both the roots and leaves. After eating, he became thirsty, went to a source of water, and drank too much. His body became disordered and weak. Thinking of Mallika, he stepped forward, lost his balance, and fell to the ground. His mouth filled with fragments of earth, and he died.

Ajatasatru led the four divisions of the army to the park but did not see the king, so he immediately sent troops to search in every direction. A cavalryman came to the radish garden and asked the gardener:

“Have you seen a person of such-and-such an appearance?”

He replied:

“I saw a man who had just arrived here. He asked for some radishes and then went toward the water's edge.”

The cavalryman hurried to search and found the king's rigid corpse beside the road. He then went to inform King Ajatasatru. On hearing the report, the king cried out:

“Alas! Now further infamy will be added to my name. Previously I was notorious for harming my father and seizing the throne; now people will also say that I killed my father's friend.”

The king immediately ordered countless troops to attend to the corpse and commanded his great ministers:

“This is King Prasenajit, an anointed great ksatriya king, who has met with adversity and passed away here. You must conduct a grand ceremony and cremate his body.”

In accordance with the king's command, the ministers adorned a funeral carriage, conveyed the body to the Sita Grove, and completed the cremation.

The king then went to see the Buddha, bowed at his feet, sat to one side, and said:

“Venerable Blessed One, what karma did King Prasenajit perform in the past that caused him now to suffer and die after eating radishes?”

The Blessed One said:

“Great King, King Prasenajit experienced the foregoing result because of karma he had performed. Great King, in the past, in a certain village, there was a brahmin who married, and before long a son was born to him. When the son grew up, he lived by begging for food.

One day he obtained five radishes, gave them to his mother, and said, ‘I am going to bathe. Mother, wait until I return before serving the food.’ Great King, at that time no Perfectly Enlightened One was present, but pratyekabuddhas appeared in the world. Compassionate toward the solitary and weak, they delighted in peaceful seclusion and served as fields of merit for the world.

At that time, a pratyekabuddha was traveling among the people. Early in the morning, he put on his robe, took his bowl, and entered the city to beg for food, eventually arriving at that house. Seeing that this pratyekabuddha had a dignified physical appearance and pure sense faculties, the brahmin's wife offered him the radishes.

Having accepted the offering, the pratyekabuddha rose into the air and manifested various spiritual transformations. When ordinary people behold such spiritual powers, their minds become subdued. The woman was overjoyed and bowed to him.

“After bathing, the brahmin's son returned home and said:

“‘Mother, give me the radishes I brought earlier.’

“His mother said:

“‘A pratyekabuddha just came here begging for food, and I offered them to him.’

“Being hungry, the son became angry on hearing this and formed the wicked thought, ‘May eating those radishes cause his body to become disordered and may he die.’

“Great King, you should know that the boy of that time was none other than King Prasenajit. Because in a former life he bore malice toward a pratyekabuddha, through the power of that karma he fell into hell for immeasurable hundreds of thousands of years and underwent many sufferings. Through the remaining force of that karmic retribution, on sixty occasions he died from bodily disorders.

In this life, although he had attained the fruit of a once-returner, some residual force of that karma remained; therefore, after eating radishes his body became disordered and he died. Great King, you should know that Prasenajit's karmic retribution is now completely exhausted, and he will undergo it no more. Great King, you should know that white karma brings white results, black karma brings black results, and mixed karma brings mixed results.

Therefore, abandon both black and mixed karma, cultivate white karma, and do not utter evil words.”

On hearing the Buddha's teaching, King Ajatasatru rejoiced in body and mind, bowed at the Buddha's feet, faithfully accepted the teaching, and departed.

After Crown Prince Virudhaka ascended the throne, he was one day holding court with the great ministers in the great hall when Ambharisa said:

“Does Your Majesty remember that in the past, before the great assembly, you uttered a lion's roar: ‘If I ascend the throne, I shall first exterminate the Sakyas and avenge my earliest grievance’?”

The king asked Ambharisa:

“Should I carry out what I said?”

Ambharisa replied:

“Now that Your Majesty has ascended the precious throne, you should remember your former declaration and wage war upon the Sakyas. If the proper time arrives and you fail to act, your words will become false. Please order that a day be chosen to dispatch the army. Let all four divisions—elephants, cavalry, chariots, and infantry—set out, their spears and armor gleaming, their bells and drums resounding. Depart from Sravasti, advance upon the kingdom of Kapilavastu, and exterminate the Sakyas.”

Following Ambharisa's counsel, King Virudhaka ordered his forces to march against that kingdom. The Great Teacher, the Blessed One, possessed complete knowledge and vision and knew that the Sakyan sons were certain to lose their lives. Beside the road at the border between the two countries, the Buddha sat upright beneath a small tree with few branches and leaves. Seeing the Blessed One, King Virudhaka approached and said:

“Venerable sir, there are many parks and forests with dense shade. Why have you left them and come to this place?

“This tree has few leaves and little shade. How can you remain here?”

The Buddha said:

“Great King, what shade can equal the shade of one's kinsmen?”

Hearing the Buddha's words, Virudhaka thought, “The Sakyan clan in the kingdom of Kapilavastu are all relatives of the Buddha. The Tathagata cherishes them, and I should not oppose his wishes.” King Virudhaka then withdrew his troops and returned to his kingdom.

Ambharisa requested three times that the Sakyas be exterminated. Finally, in the midst of the court and before his close ministers, the king told his officials:

“The Sakyas of Kapilavastu constantly called me the son of a slave woman. Their insult was exceedingly grave, and I cannot forget it. But they are relatives of the Tathagata and are cherished by the Blessed One. I must therefore endure it and dare not carry out their extermination. How, then, can I avenge this insult?”

Ambharisa replied:

“I have heard that the Sramana Gautama himself declares that he is free from desire. One who is free from desire no longer cherishes thoughts of relatives; if he still cherishes relatives, he is not free from desire. The paths of renunciants and householders differ. Your Majesty should decide for yourself. Great King, today is precisely the time to exterminate the Sakyas.”

King Virudhaka then wished to lead the four divisions of his army to carry out the massacre. Before the king departed, the Buddha went to a park filled with trees in the kingdom of Kapilavastu and thought, “The Sakyas in the city who have not yet seen the truths will have no opportunity to see them once they begin fighting King Virudhaka.”

Hearing that the Blessed One had arrived in that park, the Sakyas assembled and went to see him. They bowed at his feet and sat to one side. According to the capacities and conditions of the Sakyan clansmen, the Blessed One expounded the wondrous Dharma. In that assembly, countless hundreds of thousands of sentient beings gained great benefit. Some attained the fruits of stream-entry, once-returning, non-returning, or arhatship; some planted the causes for pratyekabuddhahood; and some created the causes and conditions for becoming Perfectly Enlightened Ones.

Moreover, immeasurable beings took refuge in the Three Jewels, undertook the precepts, and respectfully practiced the Buddha's teaching. Having gained this benefit of the Dharma, the Sakyas of Kapilavastu bowed to the Blessed One and departed.

At that time, King Virudhaka led the four divisions of his army and encamped near Kapilavastu.

Venerable Maudgalyayana went to see the Blessed One, bowed at the Buddha's feet, sat to one side, and said:

“Blessed One, I have heard that the fool Virudhaka is leading the four divisions of his army to destroy the Sakyas. With my spiritual power I can move those soldiers to some distant place. I implore the Blessed One compassionately to permit me to use my spiritual power to transform the city into iron and cover it from above with a great iron net. Virudhaka would then be unable to see Kapilavastu; how could he exterminate its people?”

The Buddha said:

“I too know that you possess the spiritual powers of one who is liberated. But because the past karma created by the Sakyas has now ripened and its retribution must be experienced, it cannot be stopped, just as the waters of a waterfall cannot be held back. They must experience it themselves, and so forth, as stated above.” The Blessed One then spoke this verse:

Even after hundreds of thousands of kalpas,

Karma once performed does not perish.

When causes and conditions come together,

One personally experiences its result.

The Buddha told Mahamaudgalyayana:

“You should know that beings in the world experience results entirely through the power of karma. Through the power of karma they are born, and through the power of karma they abide. All sentient beings experience retribution according to their wholesome and unwholesome karma.”

His wish unfulfilled, Maudgalyayana bowed to the Buddha and departed.

When the people of Kapilavastu heard that King Virudhaka had arrived with a great army intending to destroy them, the Sakyas immediately ordered the four divisions of their army to equip themselves with weapons and leave the city to resist the enemy. They did not prepare defenses against the charge of Virudhaka's army. Because these Sakyas had all seen the truths, they would not kill. They merely used whips and staffs, striking to the left and right, or shot arrows that severed the girth straps beneath elephants and horses. They shot crowns and armor to the ground, or shot beside the ears, striking bridles and armor straps. They only caused their opponents to fall, without injuring their heads or bodies and without killing them.

Virudhaka's army was thrown into disorder, and the Sakyas were victorious.

After all their commanders and troops had reentered the city, closed the gates, and ascended the walls, they issued this order:

“We must not harm Virudhaka or his soldiers. Whoever violates this command is not a Sakya.”

Seeing that the Sakyas were endowed with compassion and great valor, Virudhaka said to Ambharisa:

“Let us withdraw our troops and return to our kingdom for the present.”

Ambharisa replied:

“Your Majesty, do not be distressed. The Sakyas of Kapilavastu have all seen the truths and would not kill even flies or mosquitoes, much less harm human beings. If you do not believe me, examine what happened in the great battle just fought: not a single person was wounded. They have also issued an order that no one may harm Virudhaka or his soldiers and that whoever violates it is not a Sakya.”

Hearing this report, Virudhaka remained silent. There was a Sakya named Syamaka who was outside the city supervising agricultural work. He heard that King Virudhaka had led the four divisions of his army to Kapilavastu to destroy the Sakyas, but he had not heard the Sakyas' order and had not yet seen the truths. He therefore led troops in a surprise attack upon Virudhaka. The two sides fought, and Syamaka's forces suffered a crushing defeat, nearly all being massacred by Virudhaka's army.

Virudhaka then said to Ambharisa:

“A moment ago you said that the Sakyas who had seen the truths would not kill even flies or mosquitoes, much less humans. Yet Syamaka alone has led an army to attack us and has killed many. How much more difficult would it be to face the other Sakyas of Kapilavastu if they led their forces against us! Let us return for now. To seek victory would only be to seek death.”

Ambharisa replied:

“Great King, Syamaka came from outside and had not previously entered Kapilavastu. He did not know its regulations, so he formed a violent intention and fought. Those within and outside the city had no communication with one another. Please do not be concerned.”

At that time, the Sakyan son Syamaka wished to enter the city. He came to the gate and called for it to be opened. The gatekeeper asked:

“Who are you?”

He replied:

“I am Syamaka. Inform the Sakyas.”

Those within the city sent a messenger to tell him:

“From this time onward, you no longer belong to the Sakyan clan. Go wherever you please. You violated the decree within the city and therefore may not enter.”

Syamaka asked:

“What decree did they establish that I am said to have violated?”

The messenger replied:

“We ordered that no one should kill Virudhaka's soldiers. Whoever violated this order would no longer be a Sakya.”

He replied:

“I truly did not hear it. Please forgive me.”

Although he implored them in this way, the people still would not consent. Syamaka told them:

“If you will not permit me to enter, please send my family out to me.”

They sent Syamaka's family out of the city.

After reuniting with his family, Syamaka went to see the Blessed One, bowed at the Buddha's feet, sat to one side, and said:

“The Sakyas of Kapilavastu have expelled me. I implore the Buddha compassionately to give me a keepsake so that I may always make offerings to and reverently honor the Tathagata.”

Out of compassion, the Buddha gave some of his hair and nail clippings to Syamaka.

With a reverent heart, Syamaka accepted the Tathagata's hair and nail clippings and then traveled to the kingdom of Bhadra.

When the people heard that a wealthy and powerful Sakya named Syamaka had come there and wished to become their ruler, they discussed the matter among themselves:

“Let us deliberate together on whether we should follow him.”

The people of the kingdom all gathered beneath a mountain to discuss the matter. Syamaka left his attendants in a concealed place, disguised himself as a messenger carrying a letter, hid a sharp blade beneath his arm, and went to where they had assembled. Syamaka said:

“You should know that the Sakyan son Syamaka possesses great influence and strength that is difficult to resist. He has sent me to bring you this letter.”

They asked:

“For what purpose?”

He replied:

“He wishes to become your king and rule over you. Sit down, and we shall read the letter together.”

The people said:

“There is nothing here upon which to sit. Where, then, shall we sit?”

The messenger immediately drew his blade and cut a boulder into pieces to serve as seats, then invited everyone to sit together. Seeing this, they all marveled and asked:

“If a worthy man such as you serves him, how many others does he have?”

He replied:

“I am merely the bearer of a letter and am hardly worth mentioning. There are others many times more capable than I.”

Hearing this, everyone became greatly afraid and said to one another:

“If even his messenger is like this, how much more formidable must Syamaka be? It would be best to establish him as king.”

After reading the letter, they wrote a reply and said to the messenger:

“Excellent, Great King! We admire your noble bearing and earnestly hope that you will soon deign to come among us.”

Having taken leave of them and returned to his former place, Syamaka adorned his family, put his retinue in order, and entered the kingdom of Bhadra. Young and old alike rejoiced and wholeheartedly provided all that he needed. They selected an auspicious day and enthroned him as king.

The surrounding kingdoms heard from afar that a Sakya named Syamaka had become king in the kingdom of Bhadra and had established the realm under the name Kingdom of Syamaka.

After ascending the throne, Syamaka built a great stupa, enshrined the Tathagata's hair and nail clippings within it as offerings, and named it the Syamaka Stupa.

His wife, who had not previously believed in the Buddha, ordered shrines to the gods to be established throughout the kingdom. They have continued to be worshiped according to custom down to the present day.

MULASARVASTIVADA

VINAYA MISCELLANY

End of Fascicle Eight.