福力太子因緣經

At that time Śakra, Lord of the Devas, seeing that Prince Puṇyabala had obtained recompense in his present life, adorned with rare and auspicious marks, and knowing that both devas and humans were rejoicing, was greatly astonished in his mind, and so said to the prince:

—Today the prince diligently cultivates such surpassing conduct; is there something you seek?

The prince replied:

—O Lord of the Devas, I seek to realize the fruit of Supreme Perfect Enlightenment, to rescue and liberate all sentient beings from the ocean of birth and death, and to cause them to dwell securely in the ultimate Nirvāṇa.

Then Śakra, Lord of the Devas, knowing that Prince Puṇyabala earnestly sought Supreme Perfect Enlightenment, and that his profound resolve was unmoving like Mount Sumeru, found this truly in accord with his own mind. The Lord of the Devas praised him:

—Excellent! Excellent! The Great Being has a vow-power vast and supremely lofty; he will surely swiftly realize Supreme Perfect Enlightenment. Having spoken thus, the Lord of the Devas vanished.

Furthermore, sometime afterward the king of a certain country, grown old and near death, had not yet installed a crown prince to receive the rite of consecration. At that time the royal clan, the ministers, and the people all gathered together to deliberate: "What manner of person must we seek to succeed to the consecrated throne?" Then one person said:

—Only one who possesses the power of merit and great renown can succeed to the throne.

Everyone agreed with this idea. The king dispatched envoys to inquire and search everywhere. At that time Prince Puṇyabala, who was to inherit the royal throne, his wholesome roots unfolding, went strolling through a garden of trees together with his attendants.

As the prince walked, the road was level, and wherever he came there were no thorns, brambles, tiles, or pebbles. Midway along the road auspicious signs appeared: a fine drizzle drifted throughout the open sky, then circled back upon the crown of the prince's head. Beautiful, marvelous birds wheeled and circled in graceful flight.

Young boys and young girls raised surpassing and subtle voices, running and leaping in joyful delight and exultation; everyone felt light and buoyant, soaring and elated; and again they heard joyful voices speaking in the open sky.

The prince, seeing these phenomena, thought: "These phenomena appear; it is determined that I shall succeed to the consecrated throne." The prince entered the garden to enjoy the various blisses of merit. In this garden there was a great Aśoka tree, its branches laden with blossoms in full bloom, and the prince lay down to sleep peacefully beside the tree. Those who had come with the prince, delighting in the flowers and fruits, all roamed and savored the garden, while the prince, by the majestic power of his merit and virtue, came under the protection of a Nāga king: suddenly there sprang up from the earth a marvelous thousand-petaled lotus, the bloom immensely large, its color and fragrance perfect, beautiful beyond measure.

That Nāga king then used his spiritual power to set the prince upon the lotus. At that time the prince was completely fast asleep; therefore the hour for the meal gradually passed, and at exactly midday the shadows of all the trees shifted, yet only the shadow of the Aśoka tree stood still, sheltering the prince's body as before, unmoving. Moreover, all the flowering trees in the garden inclined toward the Aśoka tree—an auspicious and beautiful sign that delighted the minds of all.

At that time Prince Puṇyabala dreamed that he saw his own body upon filth; again he saw his own body stained with filth; again he saw himself with his tongue licking throughout the open sky; again he saw his own body standing within a lotus; again he saw himself ascending to a mountain peak; again he saw everyone paying homage to him.

The prince awoke and reflected upon the dreams that had just passed: "As for my dreaming that I saw my own body upon filth, surely I shall occupy the consecrated throne, rich, noble, and sovereign at will. According to the sign in which I saw my own body stained with filth, I am to sit upon the lion throne. As I saw myself walking upon a mountain peak, then wherever I dwell shall always be the supreme place. As I saw everyone pay homage, then I am worthy to be an object of reverence for those people. Considering all such matters and pondering these signs, I shall certainly become a consecrated king."

At that time the close ministers of that country first sent men to search and inquire everywhere. Coming to that garden, they beheld, one after another in succession, the surpassing and auspicious signs of the prince. They were filled with awe: "This is a person of great power of merit, with great renown." The envoys hastened back and reported the whole matter in full. The ministers, hearing what the envoys said, were all greatly delighted; in accordance with the proper rites they prepared the things needed and went into the garden to confer the rite of consecration. Arriving there, they beheld the surpassing and beautiful signs.

At that time Prince Puṇyabala was upon a marvelous great lotus, seated cross-legged. Because his power of merit had unfolded, the Four Great Heavenly Kings offered the adorned great lion throne of the heavens; Śakra, Lord of the Devas, offered a fine celestial canopy and jeweled whisks; the devas of the Heaven of the Thirty-three offered jeweled adorned curtains and scattered jeweled flowers that fell like clouds. The Four Great Heavenly Kings and the assemblies of devaputras scattered down all manner of precious jewels, played exquisite and delightful celestial music, and scattered beautiful garments.

The gardens and forests throughout the country were everywhere pure, with no place having thorns, brambles, stones, or pebbles; banners and pennants of precious silk were raised along the roadside; vases of marvelous incense were set out, and rare flowers were scattered together with flowers of the heavenly palaces.

Śakra, Lord of the Devas, sent the devaputra Viśvakarman, who conjured up throughout the entire garden a great pavilion made of the four kinds of jewels, in preparation for the prince to enjoy as he pleased.

At that time the ministers, beholding such rare and surpassing signs, marveled all the more, and with ever greater reverence received the prince's command. The prince sat upon the lion throne; the ministers paid homage and, honoring him according to the proper rites, conferred the consecration. Once the prince had received the consecration, his body emitted light that shone all around for about one yojana, and this light eclipsed the light of the sun.

At that time within the assembly there was one group of people who, seeing this light, all said:

—This is King Victorious Light.

There was another group of people who said:

—This is King Puṇyabala.

When King Puṇyabala was about to enter the royal city, Śakra, Lord of the Devas, came before the king, and having made offerings according to the proper rites, vanished.

When King Puṇyabala had entered the royal city, he skillfully administered the affairs of state; the people were numerous, wealthy, and at peace; strife was brought to an end, enemies were subdued, and there were no more bandits, no diseases, no famine or thirst. He cherished and cared for the people as if for an only child. The garden trees, flowers, and fruits all flourished luxuriantly, the grain yielded an abundant harvest, the rains were timely and the winds favorable, everywhere was moistened and thriving, and no one committed offenses.

The four elder brothers of King Puṇyabala, afterward hearing of this marvelous matter, were all filled with alarm and discussed among themselves: "Prince Puṇyabala surpasses us by far, perfect in merit and wisdom. Because he possesses the power of merit, he has become a great king, rich and noble in the utmost degree, in accord with our own minds. Now we ought to go to where the prince is."

Then the four elder brothers went together to where King Puṇyabala was. Arriving there, they offered their felicitations together:

—May the great king's lifespan increase without limit.

And again they praised him:

—Excellent, O great king! Formerly you made a pledge, and now you have been able to establish merit and wisdom firm and unshakable. If so, then you surpass us; in another country you govern the royal throne—all of this is accomplished through your surpassing power of merit. We brothers all alike admire you.

Then King Puṇyabala joyfully stepped down from the lion throne, respectfully inquired after their welfare, set out lofty and broad seats, and invited his elder brothers to be seated according to their order. The elder brothers invited the king to return to his former throne. With the seats arranged, the prince presented the various offerings as had been determined before. Having discussed together, they all gave rise to minds of joy and tranquil composure.

King Puṇyabala, with a mind of reverence, presented offerings of the various things. Such a gathering lasted more than two or three days. The king, wishing to enlighten everyone, including his elder brothers, as to what is meritorious and what is without merit, spoke these verses:

The one without merit falls into the hells,

Suffering manifold torments without cease;

Or he falls among the hungry ghosts, or among the beasts,

Suffering the misery of hunger and thirst and heavy burdens.

The one without merit ruins his own body;

Without merit, he toils as a servant's body;

Without merit, he falls among the deaf and mute;

Without merit, foolish and dull, he enters into perverted wisdom.

Without merit, he is entangled in the path of demons and specters;

The one without merit is ugly in form and shape;

Without merit, he is ever born in a lowly caste;

Without merit, his mind is disordered and people find him hateful.

The one without merit is greatly deluded;

Without merit, he is constantly despised by others;

Without merit, whatever task he undertakes,

Though he strives with all his might, he does not succeed.

The one without merit has a coarse and rough body;

His gloomy appearance is reviled by all who see it;

Wherever the one without merit dwells,

The verdant grass and trees turn withered and barren.

The one without merit is constantly dissatisfied;

Outer circumstances harm him in the same way;

The evil ghosts, spirits, and the Balasāt demons

Often disturb and trouble the one without merit.

For the one without merit, medicine taken against illness

Turns into harmful poison, and the sickness grows worse;

Because he is without merit he must endure destitution,

And again he is often despised by others.

The one without merit, when he begets children,

Their nature is coarse and evil, reviled by all;

Though the one without merit has many kinsfolk,

They often scatter and part, and the misery of anguish arises.

The one without merit suffers the ruin of his eyes;

The manifold sufferings endlessly arise on and on;

Manifold illnesses all stem from the cause of being without merit;

From childhood his ailments are hard to cure.

The one without merit endures much that is cruel and violent;

The one without merit constantly bears an evil reputation;

His hands and feet are crippled and contracted, his body incomplete,

And when he speaks, those who hear do not believe in accord.

Whatever the one without merit possesses,

Is consumed by kings, officials, flood, fire, and bandits;

Without merit, he hears only words of enmity and hatred,

And in his encounters there constantly arises fright and dread.

Though the one without merit lives on level ground,

Wherever he dwells, thorns and brambles spring up;

Should he till the soil or engage in trade,

Though he does much, no profit arises.

For the one without merit, at every season and at all times,

His wealth and precious treasures all dissolve away;

Few in the world take any concern for him;

Truly he is unlovable, without wholesome benefit.

The signs of the one without merit are all like this;

The wise should know that they must be cast away.

The actions of the one with merit skillfully protect and uphold him;

In all times nothing is lost or diminished.

The one with merit does his work without weariness or fatigue,

Ever rousing a mind firm, unshakable, and valiant;

Like a parasol giving shade, immensely vast,

He can ward off and dispel the foul rain.

As a calf following its mother is ever given suck,

The one with merit has all his wishes fulfilled as he desires;

Like the Kalpa tree, beheld with delight,

He ever attains all the fruits he seeks.

The one with merit ever has the strength of forbearance,

And gains the joy of mind of great auspiciousness;

His faith and conduct, deep and firm, can be relied upon;

Life after life he is complete with beautiful marks.

The one with merit, his fame resounds in every place,

Complete in vast learning and in wisdom;

Those who see him all give rise to minds of love and delight,

And he readily attains hearing, reflection, and recollection.

The one with merit, at the end of life, is without illness;

At the end of life he likewise gives rise to joy and gladness;

Evil and ugly scenes and signs do not appear before him;

He is far removed from fear and from suffering.

The one with merit, at the end of life, delights in the heavenly realms;

The celestial palaces and pavilions appear before him;

The devas of the Thirty-three and the devas of the Yāma Heaven,

Throughout, devas and humans come to receive and guide him.

The devaputras of the Tuṣita Heaven palace,

And the host of the Nirmāṇarati Heaven likewise,

The Paranirmita-vaśavartin and the heavens of the desire realm,

All come to guard and protect the one with merit.

The one with merit is like the great Brahmā king,

Whom koṭis of hosts of devas all revere and serve;

In the realm of the thousand hosts of Brahmā devas,

He is vast, august, dignified, and sovereign.

Whatever the one with merit does is accomplished,

And he ever dwells in places of pleasure and bliss;

All beings give rise to minds of love and delight toward him,

So that even outer circumstances bring him no harm.

When the elder brothers and all the people had heard these verses, their minds were all faithfully convinced regarding King Puṇyabala. They were exceedingly joyful, and in this life and in other lives they begged to be clearly instructed, and all came to know that the power of merit is the most supreme.

At that time King Puṇyabala expounded at length upon merit for all to hear; having unfolded their minds, he contemplated the open sky and silently said: "How joyful! Now I can cause to fall, pervading everywhere within and outside the royal city, a rain of all manner of garments and precious treasures."

When the king roused such a thought, suddenly there fell from the heavens all manner of most beautiful garments, and all manner of flowers and precious jewels that delighted the hearts of all, filling everywhere within and outside the royal city. When this sign appeared, devas and humans alike were joyful and gave rise to astonishment, rousing a great and pure faith, and together they raised their voices:

—How joyful! The devaputra possesses the full power of merit, complete in great majestic virtue.

Furthermore, afterward the kings of the lesser countries, hearing of this matter, all thought: "That king has great power of merit and is complete in great renown. Now I ought to go there and honor and serve him."

Therefore the kings of the lesser countries assembled together in one place, each country commanding its four divisions of troops: elephants, horses, chariots, and infantry. They all came together to where King Puṇyabala was; dismounting from their carriages, they advanced and respectfully saluted, and with palms joined they addressed him, saying:

—The devaputra of great merit, complete in great renown, is a great king of supreme majestic virtue. For this reason, today we have come here to offer our allegiance.

King Puṇyabala earnestly inquired after their welfare and consoled them all. Afterward, according to rank, they sat down. Next, the ministers of each one brought priceless and supremely marvelous precious jewels and distributed them, and again, by means of the Dharma-gate of the Ten Wholesome Deeds, he gathered and transformed everyone. At that time the kings of the lesser countries all obtained surpassing benefit, and all returned to their own countries.

Afterward his father, King Cakṣurbala (Eye-Power), gradually came to hear of such a marvelous event; first he sent envoys to the country of Prince Puṇyabala, and then he himself, swiftly together with his ministers, hastened on the road throughout the whole day and night. When the king arrived, out of longing love for his son, as soon as he beheld his son, two streams of tears flowed down; rejoicing and weeping by turns, he raised a sorrowful cry, hastily descended from his carriage, came and took his son's hand, gazed for a long while, and only then did the father-king speak:

—I am your father, as you surely know well. I am now aged and feeble, and the governance of the country is truly difficult; I cannot bear it. Now I entrust it to you, and you should take up the burden.

Having spoken, the father-king then took his own jeweled crown and placed it upon his son's head. As the father instructed, the son governed the country of his father-king from then on.