根本說一切有部毘奈耶雜事

Fascicle Twenty-Four

At that time, while he was in the house of a courtesan in the city of Takshashila, King Fierce Radiance saw Tăng Dưỡng arrive and asked:

– Why have you come here?

After Tăng Dưỡng had explained everything fully, the king said:

– Let me enjoy myself. When seven days have passed, we shall return together.

After seven days, the king went to Mount Thạch-Chữ, riding an elephant himself. The elephant immediately trumpeted loudly. Not far away was a physiognomist who, upon hearing the elephant trumpet, said:

– When I hear an elephant's cry, I understand its meaning. After traveling one hundred stations in a day, it must return to the Southern Sea to drink its fill of water.

Upon hearing this, Tăng Dưỡng and the king mounted the elephant and set out. When they reached a potter's workshop, they saw that the elephant had trampled and broken some pottery, causing the potter great distress. Tăng Dưỡng said:

– So it is with those who depend upon the earth for their livelihood.

Hearing this, the king grew suspicious. He continued onward in silence, thinking, “These words of Tăng Dưỡng are clearly a reproach against me, for I alone live by relying upon the land of the kingdom. What else could these words mean? I shall remember this later.”

Farther along the road, they saw the elephant trample and break the eggs of a wagtail that had laid them on the path, causing the bird to cry piteously. Tăng Dưỡng said:

– One should not do anything that causes sorrow.

As they continued along the road, the king thought, “These words are again directed at me as a reproach. Going to a courtesan's house was something I should not have done. I shall remember this later.”

When the elephant passed beneath a tree beside the road, a black snake on one of its branches lowered its body, intending to strike the king. Seeing this, Tăng Dưỡng drew his sword and cut the snake into several pieces, which fell writhing upon the ground. Tăng Dưỡng said:

– It persisted in attempting what it could not accomplish.

Again the king thought, “These words are once more a reproach against me. This has now happened three times. I shall remember it later.”

One day, the elephant suddenly began to race and refused to proceed slowly just as they were approaching the city. Tăng Dưỡng informed the king that a physiognomist had previously said that, after traveling one hundred stations, the elephant would have to reach the Southern Sea and drink its fill of water. Seeing how hurriedly it was traveling, it surely would not remain there, so they should grasp a tree branch and dismount.

The king and Tăng Dưỡng grasped a tree branch, climbed down, and entered a certain garden, leaving the elephant to go wherever it wished. The king told Tăng Dưỡng:

– Go and inform An Lạc privately that I am in the fragrant grove.

Tăng Dưỡng hurried away and delivered the entire message. Upon hearing it, the queen was overjoyed. The king was ashamed to enter through the main gate, so he went to the small gate used for bringing water into the palace. Two women who did not recognize the king said to each other:

– I have heard that the king has returned.

The other said:

– In my estimation, perhaps the king will enter through this small gate.

Hearing the two women speak, the king thought, “I ordered Tăng Dưỡng to inform the queen privately, yet he has taken it upon himself to announce the news throughout the entire city.”

One day, unable to restrain what was in his heart, the king said to Tăng Dưỡng:

– You have repeatedly spoken malicious words to reproach me and have acted to my detriment. Am I not the one man who makes use of the entire land? Yet at that place you said that such people made their living by using the earth. At another place you said that one should not do what ought not to be done, thereby causing sorrow. By this you meant that I should not have gone to the courtesan's house. Again, at another place you said that one persisted in doing what ought not to be done. Were you not saying that my going to see the courtesan was something I should not have done?

Furthermore, when you and I were in the fragrant grove, I sent you to inform the queen privately that I had returned and was temporarily staying in the garden. Yet you took it upon yourself to announce it throughout the whole city. This was indeed an act detrimental to me.

Terrified, Tăng Dưỡng addressed the king:

– May the deities bear witness and examine my heart: in truth, I never reproached the king. Earlier, at the potter's workshop, I saw the elephant trample and break the pottery, causing the potters distress. I therefore said that those people depended upon the earth for their livelihood, and thus were distressed.

Later, on the road, I saw that a small bird had laid its eggs upon the path. The elephant trampled and crushed them, causing the mother bird to cry piteously. I therefore said, “This should not have been done,” meaning that it should not have laid its offspring upon a roadway.

Afterward, I saw a snake hanging from a tree branch, intending to strike the king. It was therefore cut into several pieces and fell to the ground. I said that it persisted in attempting what it should not have attempted. Concerning all these matters, I spoke only about the events themselves; I was not reproaching the king.

Furthermore, it is also untrue that, when the king ordered me to enter the palace and speak privately with the queen, I took it upon myself to announce the matter throughout the city. I went alone and informed the queen privately. How would I have dared to act to the king's detriment?

The king said:

– Although you explain that you committed no fault, when I was about to enter the city through the small gate, I personally saw two women speaking together. One said that the king had returned, and the other said that he would enter by that passage. If no one had told them, how could they have known?

He replied:

– They were Flying demonesses who had concealed themselves and secretly overheard the king's words. In truth, it was not I who acted to the king's detriment.

The king said:

– You are without fault. Be at ease and do not be afraid.

Moreover, after I departed, certain brahmins said that the king would not return and that another king should therefore be established. Now is the proper time to kill them all.

Tăng Dưỡng replied:

– Leave the brahmins for the time being. First, kill the wicked Flying demonesses.

The king asked:

– How can they be killed?

He replied:

– I shall devise a stratagem by which I hope they can be killed.

The king said:

– It is good to eliminate the wicked.

Tăng Dưỡng went to see a minister's son in the city who was skilled in spells and asked:

– The Flying demonesses are destroying living beings. What plan should be devised to eradicate them all?

He replied:

– Father, I can capture them.

He then cut off the hand of a corpse and transformed it into a blue lotus. Giving it to a man to sell, he instructed him:

– Take this flower to the marketplace and offer it for sale. However, do not sell it to anyone who comes to buy it with money. If anyone smiles, ask her name and remember her appearance.

The man did exactly as instructed and recorded the names of five hundred women who smiled.

Upon hearing this, the king said to Tăng Dưỡng:

– There are so many of them. How can they all be killed?

He replied:

– I already know the method. Your Majesty need not worry.

– Do as you see fit, the king said.

After selecting a place beside the city and having it thoroughly cleaned, Tăng Dưỡng ordered the following proclamation to be issued:

– The king wishes to hold a great unrestricted assembly and offer prayers to the deities. All you sisters should gather together.

Upon hearing the king's command, the women gathered because they wished to obtain wealth. Even those whose names had not been recorded came out of greed, and there were more than five hundred women in all.

The minister's son then bound them with spells. Tăng Dưỡng ordered men wielding swords to kill them all.

The demonesses had been eliminated, but the brahmins remained. The king then ordered a proclamation to be issued everywhere, saying:

– I have created immeasurable unwholesome karma by killing five hundred Flying demonesses. To assist me, I ask all of you to come each day to a certain place to partake of a meal.

Upon hearing this, they were delighted and assembled to receive the meal. The king ordered an attendant:

– Carefully count the brahmins who partake of the meal and report the number to me.

The attendant obeyed. The king further commanded:

– The people in the city and villages should prepare delicious food as offerings to the brahmins.

Greedy for fine food, the brahmins accepted the king's invitation and all assembled there. When they had finished eating and were about to depart, the attendant counted a total of eighty thousand people and reported that number to the king.

“How can so many people be killed at one time?” Upon hearing the report and reflecting in this way, the king ordered that an executioner be stationed behind each brahmin as he sat eating. When the king raised his voice and said, “Bring the curds,” they were all to be beheaded simultaneously.

After the king issued the order, they carried it out accordingly and beheaded all those men.

After the Brahmins had been killed, that very night the king dreamed that the earth shook and emitted six utterances, while six utterances also came from the sky; he also had eight other dreams. The six utterances emitted by the trembling earth were: Six, Measureless, I, Base, Mind, and If.

The six utterances from the sky were: All, Who, Level, Now, Those, and I.

The eight dreams were:

First: His entire body was anointed with fragrant white sandalwood powder.

Second: His body was sprinkled with fragrant red sandalwood water.

Third: He saw fire burning upon his head.

Fourth: He saw two great venomous snakes emerging from beneath his armpits.

Fifth: He saw two carp licking his feet.

Sixth: He saw two white geese flying down from the sky.

Seventh: He saw a great black mountain moving toward him.

Eighth: He saw a white gull defecating upon his head.

Having seen such dream visions, the king became greatly afraid, and the hair on his entire body stood on end. He thought, “Could this portend the decline of my royal throne and the loss of my life?”

Brahmins skilled in interpreting dreams were summoned and questioned. They thought, “This is an auspicious dream of the king, but we shall interpret it as inauspicious. If we declare it auspicious, he will become still more arrogant, his evil views will increase, and other Brahmins will again be put to death.”

After deliberating and consulting together, they reported to the king:

“Great King, this is not an auspicious dream.”

The king asked:

“Tell me, what consequence will it bring?”

They replied:

“This dream signifies that your royal throne will soon decline and that you will die.”

Hearing this, the king became deeply sorrowful ... He then thought, “Is there any means by which my person may remain secure and my royal throne firmly established? I shall go to the Venerable Katyayana and ask him whether this is auspicious or inauspicious. Surely such an ill omen cannot befall me.”

When he arrived, the king bowed with his head at the Venerable One’s feet, sat to one side, and recounted the dream in full. The Venerable One said:

“Great King, have you already asked anyone else about this matter?”

He replied:

“Venerable Sir, I have asked others.”

“Whom did you ask?” the Venerable One inquired.

He replied:

“The Brahmins.”

The Venerable One asked:

“What did they say?”

The king repeated in full what they had told him.

The Venerable One replied:

“Great King! Those men habitually indulge in sensual pleasures and seek only rebirth in heaven; what else could they know? Your dream is an auspicious omen, and you should not be afraid. It does not signify that you will lose your throne or your life. Why is this? You heard six utterances from the earth; what did they portend?

“You should know that they were words mutually admonishing the king to abandon evil and practice goodness. In the past, six kings governed the world contrary to the Dharma, and after death they fell into hell. The first king, undergoing exceedingly intense suffering in hell, spoke a verse beginning with the word ‘Six’:

For sixty-six thousand years,

I have been burned and boiled in hell;

Now enduring extreme torment,

I know not when it will end.

“The second king spoke a verse beginning with the second word, ‘Measureless’:

Measureless suffering has no shore;

We know not on what day it will end.

We are all consumed by flames

Because of the evil karma we created.

“The third king spoke a verse beginning with the third word, ‘I’:

I obtained food and clothing,

Whether rightly or wrongly;

Others ate and enjoyed pleasures,

But I alone undergo suffering.

“The fourth king spoke a verse beginning with the fourth word, ‘Base’:

How base indeed is this body of mine!

Though possessing things, I could not relinquish them;

I ate and drank but gave nothing to others,

Thus rendering this body fruitless.

“The fifth king spoke a verse beginning with the fifth word, ‘Mind’:

My mind constantly deceived me,

Overpowered and dragged along by delusion;

Now I suffer torment in hell,

And no one can take my place.

“The sixth king spoke a verse beginning with the sixth word, ‘If’:

If I should be born as a human,

I will constantly cultivate wholesome deeds;

Through the power of that meritorious karma,

I shall certainly be reborn in heaven.

“Thus, those six utterances revealed their former karma.

“Furthermore, Great King! What did the six utterances in the sky portend? You should know that there is a large bamboo in the royal palace. Many small insects dwell within it. Having consumed all its soft parts, they have reached the hard portions. The insects are distressed and fear that they will not survive, so together they spoke a verse to inform the master of the household, beginning with the first word, ‘All’:

All the soft parts have been consumed,

And only the hard outer shell remains.

May the king understand our distress

And replace it with another tree.

“The king should remove the old bamboo and replace it with a new one, thereby preserving the lives of the many insects.

“Furthermore, the king has a horse keeper named Kin-Body, who was previously blind in one eye. Every day he smashes the eggs and chicks in a crow’s nest. Seeing their young killed, the crows became resentful and together cried out this verse, beginning with the second word, ‘Who’:

Who is able to help us

By putting out that man’s other eye,

So that he will no longer kill our young

And we will no longer suffer grief?

“The king should restrain that man and not allow him to do this again.

“Furthermore, Great King! In the royal garden there was formerly a pleasure pond filled to the proper level, where many fish, turtles, shrimp, and frogs lived. A certain heron habitually caught and ate the fish, causing the pond’s water to become entirely depleted. Seeing this, a bird lamented and spoke a verse beginning with the third word, ‘Level’:

The water once stood level with the ground,

And many kinds of fish and turtles lived there;

But the heron devoured them to sustain itself,

And so the water has now entirely dried up.

“The king should fill the pond with water and drive the heron elsewhere.

“Furthermore, Great King! In your realm there is a great mountain named Fearsome. A pair of elephants, male and female, are both blind and depend entirely upon their calf to nourish them continually. The young elephant went out to seek food for its parents, encountered a female elephant, and accompanied her. Gradually it was enticed away, brought back, and tied up in the garden. Remembering its parents, it became overwhelmed with anguish, refused grass and water, and spoke a verse beginning with the fourth word, ‘Now’:

Now my parents are alone,

Blind and with no one to guide them;

Dwelling deep within the forest,

Who will care for and feed them?

“The king should release that elephant and allow it to return joyfully to its parents.

“Furthermore, in the royal palace there is a captive deer that has been separated from its former herd. Sorrowful at heart, it spoke a verse beginning with the fifth word, ‘Those’:

Those in the herd are all happy,

Roaming freely wherever there is grass and water;

I alone am bound and confined,

Grieving in solitude day and night.

“The king should release it back into the forest.

“Furthermore, in the royal palace there is a captive swan. Looking up at the sky and seeing a flock of swans flying past, it became sorrowful at heart and spoke a verse beginning with the sixth word, ‘I’:

My companions have already flown away,

Eating and drinking as they please;

What evil karma have I committed

That I am bound and no longer wish to live?

“The king should arouse a mind of loving-kindness and set it free.

“Furthermore, what did the eight dream visions seen by the king portend?

“Your vision of fragrant white sandalwood oil anointing your entire body portends that King Victorious Quarter is bringing a great white carpet to present to you, Great King. He is already halfway here and will arrive in seven days.

“Your vision of red sandalwood water being sprinkled upon your body portends that the king of Gandhara is bringing a red woolen blanket to present to you, Great King. He is already halfway here and will likewise arrive in seven days.

“Your vision of fire burning upon your head portends that the king of Panna is bringing a golden garland to present to you, Great King. He is already on the road and will likewise arrive in seven days.

“Your vision of two great venomous snakes emerging from beneath your armpits portends that the king of China is bringing two precious swords to present to you, Great King. He is already on the road and will arrive in seven days.

“Your vision of two carp licking your heels portends that the king of the island of Sinhala is bringing a pair of precious shoes to present to you, Great King. He is already on the road and will arrive in seven days.”

– The king’s seeing two white geese flying down from the sky was an omen that the king of Tokharistan was bringing a pair of fine steeds to present to the great king. They were already on the road and would arrive there in seven days.

– The king’s seeing a great black mountain advancing toward him was an omen that the great king of Kalinga was bringing a lordly two-tusked elephant to present to the great king. It was already on the road and would arrive there in seven days.

– The king’s seeing a white gull defecate upon his head was an omen concerning Cow-Protector’s mother and Lady Bliss. The king himself would come to understand it, but he should no longer harbor ill will toward the brahmin.

Having heard this explanation, King Fierce Radiance rejoiced exceedingly, as though restored to life after death. His faith deepened further, and he bowed with his head at the Venerable One’s feet before taking his leave. Upon returning to the palace, the king carried out the Venerable One’s instructions exactly: he replaced the great bamboo, restrained the horse keepers, filled the drying lake with water, and released the elephant together with the deer and swans. Seven days later, exactly as foretold, emissaries from all the kingdoms arrived.

Seeing this, the king’s reverence for the Venerable One increased even further. He thought, “All the auspicious things that have appeared in my palace are due to the Venerable One’s meritorious power. I should therefore offer him the great carpet and afterward transfer the royal throne to him.”

The king commanded a messenger:

– Take this carpet and present it to the Venerable Katyayana.

Obeying the command, the messenger took the carpet and presented it to the Venerable One.

Afterward, the king said to Lady Bliss, the secondary consort Star Radiance, Crown Prince Cow-Protector, Sanghavardhana, and the chief minister:

– You should know that the great kings of the various kingdoms have all brought tokens of their countries to present to me. Whatever objects you favor, you may take and use as you please.

Lady Bliss took the golden garland. The secondary consort Star Radiance took the precious red-furred felt. Cow-Protector took the two fine steeds. Sanghavardhana took the pair of swords. The chief minister took the pair of precious shoes. The king kept the precious elephant for his own use.

After King Fierce Radiance had finished distributing the five precious objects presented by the other kingdoms, he went to see the Venerable One, bowed with his head at his feet, sat to one side, and addressed him:

– Venerable Sir! Deeds arising from a loving heart are truly so vast and profound that they are difficult to describe fully. I respectfully offer the royal throne to the Venerable One. Out of compassion and pity, please accept it.

The Venerable One said:

– The Blessed One has instructed that bhiksus are forbidden to accept a royal throne.

The king said:

– If so, please accept half the kingdom.

He replied:

– That too is impermissible.

The king said:

– If becoming a king is something the Buddha does not permit, then surely it is fitting to enjoy the five sensual pleasures. I offer them to you.

He replied:

– Great King! The Buddha does not permit the enjoyment of sensual pleasures.

The king said:

– If that is not permitted, then please accept productive property and living property, to be used freely for your bodily needs.

He replied:

– Great King, wait while I consult the Buddha.

– You may consult the Buddha as you please, said the king.

At that time, the Buddha, the Great Teacher, was residing in Jeta Grove in the city of Sravasti. Knowing all things, he thought, “Although Katyayana himself has no need to use productive property or living property, he should accept them for the sake of bhiksus in the future.”

Having reflected in this way, the Tathagata directed his conventional mind toward the matter. According to the customary Dharma of all Buddhas, when a Buddha directs his conventional mind toward something, even insects know the Buddha’s intention. When he employs the supramundane mind, even sravakas and pratyekabuddhas cannot know it, much less animals.

Because of this matter, and knowing Katyayana’s intention, the Blessed One directed his conventional mind so that Katyayana, through his divine ear and divine eye, heard and saw everything.

The Venerable One addressed the Buddha:

– Blessed One! Are bhiksus permitted to accept productive property and living property?

The Buddha taught:

– Out of compassionate concern for bhiksus in future generations and in order that the merit of donors may increase, I permit productive property and living property to be accepted on behalf of the Sangha of the Four Quarters, but not by individuals.

Here, productive property means fields and gardens; living property means cattle, goats, and so forth.

After seeking the Blessed One’s instruction, the Venerable One said to King Fierce Radiance:

– Out of compassionate concern for bhiksus in future generations and in order to increase the donors’ merit, the Blessed One permits the Sangha of the Four Quarters to accept productive property and living property.

The king then built a great monastery, fully furnished it with the four requisites, and offered it to the Venerable One. He also offered fields, gardens, cattle, and other livestock to the Sangha of the Four Quarters.

The Buddha told the bhiksus:

– The foremost among upasakas to whom I first permitted the offering of productive property to the sravaka Sangha of the Four Quarters was King Fierce Radiance of the city of Ujjayini.

The foremost among upasakas to whom I first permitted the offering of cakes to the sravaka Sangha of the Four Quarters was King Bimbisara, ruler of Magadha, at Vulture Peak.

The foremost among upasakas to whom I first permitted the offering of bedding to the sravaka Sangha of the Four Quarters was Anathapindika of the city of Sravasti.

The foremost among upasakas to whom I first permitted the offering of a vihara to the sravaka Sangha of the Four Quarters was the householder Good and Worthy of Varanasi...

The preceding internal summary verse:

Fierce Radiance offered all things;

Bimbisara first offered cakes;

Anathapindika offered bedding;

Good and Worthy built a Sangha monastery.

One night, King Fierce Radiance and Lady Bliss were sitting together at their meal. The king was fond of ghee, so the lady placed a bowl of ghee before him. At that moment, Star Radiance, wearing the precious felt, passed before the veranda. The radiance from the felt shone into the room like a flash of lightning, illuminating both the king and the lady.

Seeing the light, the lady was greatly astonished and asked:

– Great King! What is shining so brightly? Is it a flash of lightning or lamplight?

He replied:

– It is neither a flash of lightning nor lamplight. It is the radiance emitted by the precious felt that Star Radiance is wearing.

The king said:

– You gave up such precious felt to take a golden garland instead. You truly lacked discernment. Could it be that my palace has no golden garlands? Who, then, says that women from foreign lands can distinguish fine objects from inferior ones!

She replied:

– Great King! How could she possess such wisdom? Was it not you who told her to take the precious felt?

The king said:

– She took it herself; I did not tell her to do so.

Because of this matter, the king and the lady disparaged one another and became angry. The lady hurled the bowl of ghee at the king’s head.

Rubbing his injured broad forehead with his hand, the king cried out:

– My head has been split open, and my blood and brains are flowing out. Surely I shall die at once, with no hope of survival. But before I die, have that woman killed first.

The king commanded Sanghavardhana:

– Kill this useless Bliss!

Upon hearing the command, Sanghavardhana thought, “The king dearly loves this lady. He spoke hastily only because he was overcome by anger. I should not rush to kill her immediately. I shall wait until the king’s anger has subsided and observe his intention. It will not be difficult to kill her afterward if necessary. For now, I shall place her in a secluded place where the king cannot see her.”

– Yes, I shall kill her at once, Sanghavardhana replied to the king, and then took the lady away and concealed her.

After his anger had subsided, the king asked Sanghavardhana:

– Where is Lady Bliss?

He replied:

– The Great King ordered me to kill her. Obeying the king’s command, I have already put her to death.

The king said:

– This is an extraordinary turn of events! Then you should also kill me, Star Radiance, Cow-Protector, and the chief minister, and perform the anointment upon yourself to become king of the entire realm. Although she acted disrespectfully toward me, she should merely have been admonished so that she might afterward reform. How could she be executed at once merely for that!

Sanghavardhana said:

– King, please listen to an analogy. Those who are wise understand matters by means of analogies.

Internal summary verse:

The dove heard of, the naked body,

Three kinds of difficulties, what is improper,

Contemplating without satiety, not sleeping,

Altogether comprising seven verses.

First internal summary verse:

In the forest, the dove was heard of,

Beneath the tree, the monkey perished,

In this world and the world beyond,

Four kinds of blindness and darkness should be known.

Great King! Long ago, there was a renowned mountain with cool, clear streams and luxuriant fruit trees. Atop a great tree, two doves made their nest and gathered delicious fruit until it filled their nest. The male dove said to the female:

– We should not eat the fruit stored here, but should seek other things to sustain ourselves for the time being. If we encounter wind and rain and cannot find fresh food, only then shall we use it.

The female dove replied:

– Very well.

When days of hot winds came, the fruit in the nest dried out and became smaller. The male dove asked:

– I told you that we should not eat this fruit, but wait until wind and rain came before taking it out to eat. Why did you eat the fruit on your own?

She replied:

– I did not eat it!

– Previously, we piled fruit until it filled the nest. Now it is diminished. If you did not eat it, where has it gone?

She replied:

– I too do not know why it has diminished.

Both birds said that they had not eaten it, and in their uncertainty they quarreled until the male dove pecked the female on the head and killed her.

The male dove remained to one side, looking at the pile of fruit. Suddenly rain fell, and the fruit swelled until it filled the nest. The male dove thought, “Now the nest is completely full again. Clearly, she did not eat it.”

He went to the female dove and spoke these words of repentance:

Lovely, beautiful dove, quickly live again;

You did not eat the fruit and diminish the nest.

Now I see the empty spaces filled once more;

Please forgive me for my offense.

Seeing this from the sky, the devas spoke this verse:

You and the beautiful dove

Lived happily in the mountain forest.

Through foolishness and ignorance,

You killed her and shall grieve forever.

At that time, Tăng Dưỡng spoke a second verse:

Like that foolish dove,

Who killed his mate without cause,

Only when he knew his companion was dead

Did he repent and grieve in anguish.

The Great King is likewise:

Without cause, you grew angry with your beloved,

And after giving the order for her execution,

You yourself became distressed and sorrowful.

Your servant shall give another analogy; may the king understand it. Long ago, in autumn, a householder took soybean seeds to his field for planting. He left them beneath a tree and returned to the former place to bring out more. A monkey in the tree climbed down and stole some beans. After taking a handful, it climbed back to the treetop. As it moved among the branches, it dropped one bean. It immediately cast away the handful of beans and climbed down the tree to search for that single bean. Seeing this, the householder struck it with a stick and killed it.

Seeing this, the tree deity spoke this verse:

Like that foolish monkey,

Who cast away a handful to seek one bean,

It was therefore beaten to death by a man,

Suffering pain until it lost its life.

Previously, the king ordered your servant to kill the queen; because of slight anger, you forgot the greater benefit. Now you wish to see her again, but how can this be done?

The king asked Tăng Dưỡng:

– Why did you kill the queen merely because of a single utterance?

He replied:

– Has the king not heard:

A great teacher does not speak two ways;

He utters but a single word,

Resolute and never in error;

The word of a king is likewise.

The king said:

– My mind was deluded and confused, and therefore I ordered the queen to be killed. Yet you obeyed me—how could that accord with reason? Have you not heard that there are two kinds of darkness in the world?

Tăng Dưỡng addressed him and spoke this verse:

Now the Great King should know

That there are two kinds of darkness in the world:

The first is blindness of the eyes;

The second is ignorance of the Dharma.

In this world and the next,

There are also two kinds of darkness:

The first is the evil of wrong views;

The second is breaking the pure precepts.

Second internal summary verse:

The naked and the empty are useless;

Of pestle and mortar, only one is fitting.

Harm arises from a deluded mind;

Contempt and gradual matters should be understood.

The king said to Tăng Dưỡng:

– You have killed Queen An Lạc, and my very being feels empty.

He replied:

– Has the king not heard that there are three empty conditions in the world that are not auspicious signs? They are:

– A river without water is empty. A kingdom without a ruler is likewise. A woman whose husband has died does not know where to turn.

The king said:

– You killed the queen, causing the palace to appear utterly empty.

He replied:

– Has the king not heard that there are three utterly empty things in the world? They are:

An inferior horse that travels slowly,

A meal served without seasoning,

And a lustful woman in the household—

These are the three empty things.

The king said:

– That beautiful queen had not yet fully enjoyed the five sensual pleasures, yet you killed her.

He replied:

– Has the king not heard that there are three things in the world that should not be used? They are:

Fine garments by a charcoal seller,

Shoes by one who washes clothes,

And a maiden within the king’s palace—

These should not be used; this should be known.

Great King, there are not only these three; there are three more things that should not be used. They are:

A flower blooming in a dark ravine,

A maiden preserving her chastity,

And a wife whose husband has gone on a distant campaign—

Throughout the day, they are not put to use.

The king said:

– You acted far too hastily and killed the queen. For your offense, you deserve to be put into a mortar and pounded.

He replied:

– Has the king not heard that there are others who deserve to be put into a mortar and pounded?

A carpenter who does not measure carefully,

A tailor who uses old thread,

And a driver who does not watch the cart—

All three deserve to be pounded.

Great King, it is not only these three kinds of people who deserve to be pounded; there are three others. They are:

An envoy who sends another envoy,

One charged with a task who passes it on again,

And a maiden who delights in singing aimlessly—

All three deserve to be pounded.

Great King, it is not only these three kinds of people who deserve to be pounded; there are three others. They are:

One who lets cattle run loose in the fields,

One of wrong views who dwells deep in the forest,

And one who constantly remains among women in the household—

All three should be pounded.

The king said:

– I spoke only a single word, and you immediately killed the queen. This is truly most grievous.

He replied:

– Has the king not heard that in the world there are three kinds for whom a single word or occasion is decisive? The three are:

A king speaks but once,

A maiden marries but once,

A noble being appears but once—

For these three, there is only one occasion.

The king said:

– You brought this calamity upon yourself. Merely upon hearing a single word from me, you killed the queen.

He replied:

– Has the king not heard that there are three kinds of people in the world who bring calamity upon themselves? They are:

A weak man who nevertheless dons armor,

One without companions who possesses much wealth,

And a feeble old man who marries a young maiden—

These three bring harm upon themselves.

The king said:

– I suspect that you harbored some design. Why else would you kill the queen merely because of one utterance?

He replied:

– Has the king not heard that there are three kinds of people in the world who arouse suspicion when encountered? They are:

Seeing one of little wisdom practicing lofty conduct,

Seeing one without scars claim to be valiant,

Seeing an aged and withered woman claim to be a virgin—

These three kinds cause people to be suspicious.

The king said:

– You treated me with great contempt. Why did you hastily kill the queen?

He replied:

– Has the king not heard that there are three things in the world that cause others to hold one in contempt? They are:

Being idle yet talking excessively,

Wearing old and filthy clothes,

And coming even though one was not invited—

These three kinds are held in contempt.

The king said:

– You wished gradually to nurture enmity toward me. Having killed my beloved queen, what have I left?

He replied:

– Has the king not heard that there are things that must be done gradually? They are:

Eating fish must be done gradually;

Climbing a mountain is likewise.

A great undertaking cannot be accomplished at once—

These three things proceed by degrees.

Third internal summary verse:

Three kinds of foolish people,

Three distinct kinds of estrangement,

Inferior people should be kept at a distance,

Deceitful matters should be known.

The king said:

– You are a fool. Why did you kill my beloved queen?

He replied:

– Has the king not heard that there are three signs of foolishness in the world? They are:

Entrusting something to one who does not understand,

Serving one who is quick-tempered,

And acting hastily, only to abandon it at once—

These are the three signs of foolishness.

The king said:

– You killed the queen in order to separate me from my intimate companion.

He replied:

– Has the king not heard that there are three kinds of estrangement? They are:

Being friends but not remaining close,

Being excessively intimate with a friend,

Making a request at an improper time,

Three things will come to separation.

The king said:

– You are a base person, for you killed my consort.

He replied:

– Has the king not heard that there are three kinds of base persons? They are:

One who covets another's possessions,

One who clings dearly to his own possessions,

And one who rejoices upon seeing another suffer—

These are base persons.

The king said:

– You deserve to be crushed beneath a cart for killing my consort.

He replied:

– Has the king not heard that there are three kinds of people who deserve to be crushed to death beneath a cart? They are:

The unskillful person who constructs a machine,

The painter who does not understand colors,

And the young and strong who have no occupation—

These three deserve to die.

The king said:

– You are exceedingly deceitful, for you killed my consort.

He replied:

– Has the king not heard that there are three deceitful things? They are:

A woman who has married three times,

A renunciant who lives as a householder,

And a bird that escapes its cage after being trapped—

These three know deceit.

The fourth internal summary stanza:

Hard to obtain; acting for others;

Solitude; much falsehood;

Mutual opposition; union; further beating;

Going away; conduct without benefit.

The king said:

– A consort is difficult to obtain, yet you have killed mine.

He replied:

– Has the king not heard that there are four things difficult to find in the world? They are:

Horns are difficult to find on a rabbit's head,

Hair is difficult to find on a tortoise's back,

A lascivious woman is unlikely to have only one husband,

And a cunning youth is unlikely to speak the truth.

The king said:

– For the sake of another, you killed my consort.

He replied:

– Has the king not heard that there are four kinds of people who act for others? They are:

One who receives property entrusted by another,

One who protects another or bears witness for another,

One who travels without provisions,

And the fool who does these things.

The king said:

– By killing my consort, you have made me live alone.

He replied:

– Has the king not heard that there are four things one undergoes alone? They are:

At birth, one comes alone;

At death, one departs alone;

When suffering arises, one endures it alone;

And through samsara, one journeys alone.

The king said:

– Your deed contains much falsehood and little truth, for you killed my consort.

He replied:

– Has the king not heard that there are four things in which there is much that is false and little that is real? They are:

A destitute person begging from others,

Fish eggs and jujube blossoms,

And the many clouds that arise in autumn—

In these there is much that comes to nothing and little that bears fruit.

The king said:

– Your conduct is truly contradictory, for you killed my consort.

He replied:

– Has the king not heard that there are four pairs of mutually opposed things? They are:

Form and shadow, brightness and darkness;

Day and night, good and evil.

In this world these four pairs

Are always mutually opposed.

The king said:

– You deserve further beating for killing my consort.

He replied:

– Has the king not heard that there are four things that should be beaten? They are:

Cloth becomes smoother through further beating,

A donkey moves only when beaten,

A wife obeys her husband when beaten,

And a drum sounds only when struck.

The king said:

– You killed my consort; begone!

He replied:

– Has the king not heard that there are four things that are lost? They are:

Dust is blown away by the wind,

Song is lost amid clamor,

Service is wasted upon a useless person,

And opposing a virtuous person leads to ruin.

The king said:

– You have done what is improper, for you killed my consort.

He replied:

– Has the king not heard that there are four improper things? They are:

A king who tells lies,

A physician afflicted with cholera,

A sramana who becomes enraged,

And a wise person who acts foolishly.

The king said:

– You have done a useless deed, for you killed my consort.

He replied:

– Has the king not heard that there are four useless things? They are:

Lighting a lamp beneath the sun,

Rain falling into the great ocean,

Eating more after one is already full,

And serving one who sits idle.

The fifth internal summary stanza:

Improper deeds; failure to examine;

Unwholesomeness; joining; expulsion;

Fear; displeasure; abandonment;

Thirsting; recollection; difficult to conceive; sorrow.

The king said:

– You have done what should not be done, for you killed my consort.

He replied:

– Has the king not heard that there are four things that should not be done? They are:

Persisting in teaching one who has not asked,

Preaching the Dharma to one who is asleep,

Continuing to beg when nothing is given,

And competing in strength with a robust youth.

The king said:

– You failed to examine the matter carefully and killed my consort.

He replied:

– Although I did not examine it carefully, there are four things that should be carefully observed. They are:

One should watch a valiant warrior fight,

One should watch an incantation that removes poison,

One should watch relatives gather and eat together,

And one should attend to a fine exposition of meaning.

The king said:

– Your killing of my consort was an unwholesome deed.

He replied:

– Has the king not heard that there are four unwholesome things? They are:

A householder who is not diligent in his work,

A renunciant who harbors sensual desire,

A king who does not understand strategy,

And a venerable one who becomes angry.

The king said:

– You killed my consort and truly deserve to be expelled.

He replied:

– Has the king not heard that there are four things that deserve to be driven away? They are:

A charioteer who overturns the chariot,

One who fails to gauge the strength of an ox,

A cow whose milk contains much sediment,

And a woman who continues to live in her father's house.

The king said:

– Having killed my consort, you truly appear fearsome to me.

He replied:

– Has the king not heard that there are four creatures that fear what should not be feared? They are:

The sparrow and the wagtail,

The white heron and the blue goose—

All four kinds of birds

Are ever fearful at heart.

The king said:

– Without my consort, my heart finds no more delight. Why did you kill her?

He replied:

– Has the king not heard that there are four beings who find no delight? They are:

An ape finds no delight in a village,

Fish and tortoises find none upon a rocky mountain,

A thief finds no delight in a meditation chamber,

And a foolish husband grows weary of his own wife.

The king said:

– You killed my consort and deserve to be cast away.

He replied:

– Has the king not heard that there are four things that should be abandoned? They are:

For the sake of a household, abandon one person.

For the sake of a village, abandon one household.

For the sake of a country, abandon one village.

For the sake of oneself, abandon the entire country.

The king said:

– You killed my consort. I thirst for her and remember her; when shall I ever be satisfied?

He replied:

– Has the king not heard that there are four things that can never be satisfied? They are:

Grass cannot satisfy fire.

One who violates another's wife is never satisfied.

A thirsty person is not satisfied by one handful of water.

And a drinker of wine is difficult to satisfy.

The king said:

– Your killing of my consort is difficult to comprehend.

He replied:

– Has the king not heard that there are four things difficult to fathom? They are:

The anger of kings and lords is difficult to fathom.

Bandits may suddenly be encountered along the road.

A woman may strike someone inside the house.

And one may ponder what gift should be given.

The king said:

– Your killing of my consort is truly lamentable.

He replied:

– Has the king not heard that there are four lamentable things? They are:

An old man whose heart is filled with lust,

A wicked wife cast out by her husband,

A lascivious woman weakened by old age,

And a renunciant who harbors anger.

These four things

Are all truly sorrowful and lamentable.

The sixth internal summary stanza:

Insatiability; lovable things;

Those with whom one should not associate; laughter; seizure of wealth;

Those with whom one should not contend; an evil mind;

Helplessness; companions; distrust.

The king said:

– I never tired of gazing upon Consort An Lac, yet you killed her.

He replied:

– Has the king not heard that there are five things of which one never tires? They are:

A king and a lordly elephant,

A renowned mountain and the great ocean,

And the auspicious marks of the Blessed One—

One never tires of gazing upon them.

The king said:

– My consort was lovable, yet you killed her.

He replied:

– Has the king not heard that there are five qualities that make a person lovable? They are:

Beautiful features and noble birth,

Gentleness and refraining from evil,

And the complete possession of womanly virtues—

Such a person is truly lovable.

The king said:

– I shall not make merry with you, for you killed my consort.

He replied:

– Has the king not heard that there are five kinds with whom one should not make merry? They are:

A child and a venomous snake,

A eunuch and an abnormal person,

And a willful person devoid of wisdom—

One should not play with them.

The king said:

– By killing my consort, you have robbed me of my treasure.

He replied:

– Has the king not heard that there are five things that rob people of their wealth? They are:

Singing and dancing, and drinking wine,

Thieves and prison wardens,

And frequent dealings with the royal household—

These five kinds rob people of their wealth.

The king said:

– You killed my consort; now there is no one with whom I can vie.

He replied:

– Has the king not heard that there are six with whom one should not contend? They are:

The exceedingly wealthy and the exceedingly poor,

The lowliest and the most exalted,

Those exceedingly distant and those exceedingly near—

With these six one should not contend.

The king said:

– With an evil mind, you killed my consort.

He replied:

– Has the king not heard that there are six kinds of evil-minded people? They are:

Though they meet, they do not look at one another;

Being opposed, they do not draw near,

Delighting in speaking of others’ faults,

Giving only in hope of recompense,

Bestowing gifts while planning to demand repayment—

These are the marks of an evil mind.

The king said:

– You killed my queen, leaving me with no one upon whom to rely.

He replied:

– Has the king not heard that there are seven things upon which one should not rely? They are:

An aged or sick monk, an evil king,

An aged householder, one of abusive speech,

One who does not clearly understand the law,

A gravely ill person without a physician,

And one who does not heed the teachings of elders—

These seven are not to be relied upon.

The king said:

– You killed my queen; you are unworthy to be a friend.

He replied:

– Has the king not heard that there are seven kinds of persons unworthy to be friends? They are:

A frivolous person, a laughing child,

A gambler, a courtesan,

A drunkard, a bandit, and a eunuch—

These seven kinds are not friends.

The king said:

– You killed my queen; you should not be trusted.

He replied:

– Has the king not heard that there are seven kinds that are difficult to trust? They are:

Water reaching as high as the throat,

Monkeys and apes, elephants and horses,

Black snakes, children with tufts of hair,

And gaunt-faced men with scant beard and hair—

When among these seven kinds,

One should not place too much trust in them.

The seventh internal summary verse:

Sleeplessness and things not desired,

Nine afflictions and the absence of compassion,

Ten evils and ten contradictions,

And the queen’s account of the ten powers.

The king said:

– You killed my queen; I cannot sleep.

He replied:

– Has the king not heard that there are eight things in the world that prevent people from sleeping? They are:

Fever, wasting illness, coughing and wheezing;

Poverty, brooding, and excessive anger;

A mind stricken with fear, and being seized by bandits—

Encountering these eight things, one cannot sleep.

The king said:

– You killed my queen; I no longer take pleasure in you.

He replied:

– Has the king not heard that there are eight things in the world that should not be desired? They are:

Illness, aging, death, hunger, and poverty;

Separation from those one loves and meeting those one hates;

And hailstorms that devastate an entire country—

These are the eight things people do not desire.

The king said:

– You have caused me sorrow by killing my queen.

He replied:

– Has the king not heard that there are nine present causes of sorrow that must be accepted? They are:

Someone loves my enemy,

Hates my good friend,

Or hates me personally—

Whether this was done, is being done, or will be done.

If these nine things occur,

They must immediately be put to rest;

One must not give rise to enmity,

Tormenting oneself and causing others pain.

The king said:

– You have no compassion, for you killed my queen.

He replied:

– Has the king not heard that there are ten kinds of people in the world who have no compassion? They are:

Butchers who kill pigs, cattle, goats, and chickens;

Bird catchers, fishermen, and hunters of wild beasts;

Rabbit trappers, robbers, and sellers of meat—

These ten evil occupations are devoid of compassion.

The king said:

– You are a wicked man, for you killed my queen.

He replied:

– Has the king not heard that people possess ten evil qualities? They are:

A wicked reputation, a wicked mouth, and shamelessness;

Betraying one’s kin, ingratitude, and lack of compassion;

Banditry, theft, and eating alone;

And speaking words of wrong view—these are the ten.

The king said:

– You have acted in a contradictory manner and are truly untrustworthy, for you killed my queen.

He replied:

– Has the king not heard that there are ten contradictions? They are:

The sun, the moon, fire, and water;

A maiden and a woman;

A bhiksu and a brahmin;

A naked ascetic and human excrement.

The contradiction of the sun is this: in winter, the sun is near, yet it is not very hot; in spring, it is very far away, yet its heat is fierce.

The contradiction of the moon is this: during its first days, while it is still small, everyone pays homage to it; when it becomes full and large, no one pays homage to it any longer.

The contradiction of fire is this: when suffering from a fever, one nevertheless needs to warm oneself by a fire; when afflicted with a hot boil, it must be heated by fire before it subsides.

The contradiction of water is this: during the winter months, the water in ponds and lakes is bitterly cold, and no one draws it to drink, whereas well water is warm, and everyone drinks it. During the hot spring months, the water in ponds is warm, yet everyone drinks it, whereas well water is cool and cold, yet people do not like to drink it.

(This discussion of contradictions is based on conditions in the countries of the Western Regions.)

The contradiction of a maiden is this: before her husband comes to marry her, she constantly thinks of her husband’s household; at the very time of the wedding, however, she frequently weeps and longs for her own home.

The contradiction of a woman is this: while she is young, everyone delights in looking at her, yet when she goes about, she uses clothing and a parasol to conceal her entire body; when she grows old and no one wishes to look at her any longer, she goes along the road with her head and face exposed.

The contradiction of a bhiksu is this: while young, he can taste the flavors of food and drink and digests them immediately after eating, yet it is difficult for him to obtain food. When old, he cannot taste the flavors of food and drink and has difficulty digesting them, yet he receives abundant offerings.

The contradiction of a brahmin is this: if children who have reached the age of seven have not yet developed sexual desire, they are nevertheless made to receive the precepts and diligently cultivate the pure life for five years. When they reach youth and their sexual desire becomes powerful, they are not restrained but are allowed to behave heedlessly and commit wrongs.

The contradiction of a naked ascetic is this: adherents of the naked ascetic sect wear clothing while indoors, but when they go outside, they do the opposite: they wear nothing and go naked.

The contradiction of human excrement is this: while still wet, it floats upon the surface of the water; when it becomes dry and hard, it sinks beneath the water.

These are the ten mutually contradictory things.

The king said:

– Sanghayaśas! Let this matter pass; there is no need to speak of it further. I shall ask you again, and you must answer truthfully: relying upon whose power did you kill my queen?

He replied:

– Great King! Upon whom could I rely to possess the power to dare harm the queen? Great King, you should know that the teacher of the Venerable Katyayana is the Buddha, the Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One, Perfect in Knowledge and Conduct, the Well-Gone One, the Knower of the World, the Unsurpassed One, the Tamer of Men, the Teacher of Devas and Humans, the Buddha, the Blessed One. He possesses sovereign powers of knowledge, is the King of the True Dharma, has accomplished the ten supreme powers, has perfected wisdom, turns the great Brahma wheel, and utters the lion’s roar. He alone may be said to possess great power. The ten powers are:

First: the power of knowledge that clearly discerns what is possible and what is impossible. Because he has accomplished this supreme power of knowledge concerning what is possible, he is endowed with wisdom, turns the great Brahma wheel, and utters the lion’s roar amid the four assemblies.

Second: he knows in accordance with reality the karmic results of beings throughout the three times, together with the causes and conditions for the maturation of any given situation or event.

Third: he knows in accordance with reality the purity and defilement of all dhyanas, liberations, samadhis, and samapattis.

Fourth: he knows in accordance with reality the differing faculties and dispositions of sentient beings.

Fifth: he knows in accordance with reality the differing aspirations of sentient beings.

Sixth: he knows in accordance with reality the various kinds of worlds.

Seventh: he knows in accordance with reality all courses of practice and karma that lead to every realm.

Eighth: he clearly recollects the places in which he was born throughout one life, two lives, up to ten lives, twenty, thirty, up to hundreds of thousands of lives and immeasurable lives; throughout eons of formation and eons of destruction, up to immeasurable eons of formation and destruction. He clearly recollects every detail: “I belonged to such a class of beings; in such a place; bearing such a name; of such a lineage; consuming such food and drink; experiencing such suffering and happiness; undergoing such a birth; possessing such a length of life. Dying there, I was born elsewhere.” He recollects in full all the countries and places in which he was formerly born.

Ninth: moreover, with the purified divine eye surpassing that of humans, he clearly sees the deaths and births of beings; their forms and whether their complexions are ugly or beautiful; whether their lineage is noble or lowly; and their birth in good or evil destinies, each in accordance with their karma.

He also knows in accordance with reality which sentient beings commit evil deeds of body, speech, and mind, slander the noble ones, give rise to wrong views, and, because this evil karma serves as cause and condition, are born in hell after death. If sentient beings perform wholesome deeds of body, speech, and mind, do not slander the noble ones, and possess right view, then, because this wholesome karma serves as cause and condition, they are born in the heavenly realm after death.

Tenth: he knows in accordance with reality that the outflows have been exhausted; his mind is liberated from the outflows; and through his own awakening he realizes the Dharma in its fullness: “My births are exhausted, the pure life has been established, what had to be done has been done, and there will be no further existence.”

One who has perfected these ten powers is supreme, endowed with great wisdom, turns the great Brahma Wheel, and utters the lion’s roar amid the four assemblies.

“Great King! This Tathagata possesses great power and might, unsurpassed by anyone; therefore, he is said to possess power and might.”

After hearing Saṅghavardhana expound these essential meanings, King Fierce Radiance remained silent, unable to reply.

“The king has fallen silent and cannot answer a word. What need is there to tease and deceive one another any further? I should bring forth the queen.”

Having reflected thus, Saṅghavardhana brought forth the queen. Her eyes brimming with tears, she reverently bowed at the king’s feet and spoke these verses to explain herself and beg forgiveness:

May the king thereby perceive impermanence;

Generation after generation, the family law is passed down.

When royal law sees wrongdoing, yet is not enforced,

May Queen Ānanda be forgiven.

The king has heard noble words in this world.

Through questions and answers, your servant has set them forth.

The king’s might can tame a great, savage elephant;

How much more a beloved wife who has acted wrongly?

Knowing to honor her husband, a wife is replete with virtue;

May they remain united to the end—just this once.

Your servant sees that the great king is still pondering.

Now the queen implores your pardon.

Upon seeing the queen, the king was greatly delighted and replied to Saṅghavardhana with these fine verses:

The noble and gracious words you have spoken

All arise from your compassion for me.

I now bestow upon you the city of Kānyakubja,

And I forgive the queen her offense.

MŪLASARVĀSTIVĀDA

VINAYA MISCELLANY

Here ends Fascicle Twenty-Four.