[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Avadāna and jātaka literature](https://indike.org/pramana/in.bauddha.sanskrit.avadana) › [Karmaśataka](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka) › [ལས་བརྒྱ་ཐམ་པ་པ](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo) › [The Hundred Deeds](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000) › 24 # ལས་བརྒྱ་ཐམ་པ་པ 24 The Hundred Deeds 24 - **Language:** English ### [24.2](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.2) name will be Son of Grasping.” They reared young Son of Grasping on milk, yogurt, butter, ghee, and milk solids. When the brahmins’ sons had grown, they were sent to school. Both perfected the study of letters and became educated in all the scriptures. When Śāriputra Upatiṣya was sixteen years of age, being educated in the Aindra school of Sanskrit grammar, he used the scriptures to defeat all his opponents in debate. One day he went to live in a forest devoted to austerities. He went forth and lived among the mendicant monks known as the parivrājaka. When the Buddha came to the world, the brahmins Śāriputra and Maudgalyāyana both went forth in the doctrine of the Blessed One, cast away all afflictive emotions, and manifested arhatship. The Blessed One commended the former as foremost among those of profound wisdom and the latter as foremost among those with miraculous powers. The young brahmin Son of Grasping became a hero in the king’s court. He constantly visited the royal palace, and because he was a wise person, King Bimbisāra appointed him chief minister and awarded him a great salary, since worldly people wish for wealth. The time came for him to marry, so he took a wife and they enjoyed themselves and coupled. He increased the wealth of their household and kept it all. He accepted money from the brahmins and householders in Rājagṛha on behalf of the king, and he accepted money from the king on behalf of the brahmins and householders. One day, Śāriputra saw the time had come to tame Son of Grasping. In the morning he donned his lower garment and Dharma robes, and, carrying his alms bowl, he went to the place where Son of Grasping’s house stood. At that time, the brahmin Son of Grasping ### [24.3](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.3) was seated beneath a mālaka tree, carrying out his cow-milking duties. Son of Grasping saw Venerable Śāriputra in the distance and went to where Venerable Śāriputra stood. He embraced Venerable Śāriputra, led him to the house, and insisted he sit on the seat that he had now prepared for him. “Śāriputra, as you take your meal, please drink some milk as well.” “Just your happiness at seeing me is enough for me,” replied Śāriputra. “Śāriputra, you traveled such a long way to my house. Why is it you won’t take even a little food?” Son of Grasping asked. “Son of Grasping, I do this because you are becoming increasingly immoral,” replied Śāriputra. “On behalf of the king you accept money from the brahmins and householders, and on behalf of the brahmins and householders you accept money from the king.” “Śāriputra,” said Son of Grasping, “I am a layman. As a landowner I have to provide for myself, my parents, my children, my spouse, my servants both male and female, and the workers and others to whom I pay wages, as well as those near and dear to me and my aged relatives. I have to keep all of them happy and content. I also have to rely on the king for land. I have to propitiate the deities, put out offerings for the ancestors, and provide food for the ascetics and brahmins. If I do only as the law specifies, I am not able to easily acquire wealth.” “Well then, Son of Grasping,” Śāriputra replied, “I have a question for you. Just answer as best you can. “Take a certain person who practices unrighteousness and acts immorally for the sake of his parents. When that person, who practiced unrighteousness and acted so immorally, separates from his body after death and falls to lower states, takes rebirth as a hell being, and is seized by the guardians of hell ### [24.4](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.4) and made to undergo dreadful suffering and extreme, excruciating, unbearable agony—when that person says, ‘Please, guardians of hell, do not harm me in such-and-such ways! Why not, you ask? It was for the sake of my parents, you see, that I practiced unrighteousness and acted so immorally, and that upon separating from my body after death I fell to lower states and took rebirth among the hell beings’—Son of Grasping, what do you think? Will that person get what he wants from the guardians of hell?” “No, Śāriputra, he will not,” replied Son of Grasping. “Son of Grasping,” continued Śāriputra, “there are faithful, noble children who have attained material comfort on account of good karma and a devout life, and who are perfectly content in the service of their parents, going from time to time to offer their genuine respect and gracious assistance. They do not carry out even the smallest nonvirtuous action but embrace the meritorious path and abide by that. “Their parents think, ‘This noble child is so faithful and capable, and thus able to suitably provide for us. This noble child has attained material comfort on account of good karma and a devout life, and is also perfectly content in our service, coming from time to time to offer genuine respect and gracious assistance. This noble child carries out not even the smallest nonvirtuous action but has embraced the meritorious path and abides by that.’ Such noble children who wholeheartedly love their parents in return should expect their virtuous deeds to only increase, and never wane. “But, Son of Grasping, take a certain person who practices unrighteousness and acts immorally for the sake of his parents, children, spouse, servants both male and female, and the workers and others to whom he pays wages, as well as for those near and dear to him, his aged relatives, the king, the deities, the ascetics, and brahmins. ### [24.5](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.5) “When that person, who practiced unrighteousness and acted so immorally, separates from his body after death and falls to lower states, takes rebirth as a hell being, and is seized by the guardians of hell and made to undergo dreadful suffering and extreme, excruciating, unbearable agony—when that person says, ‘Please, guardians of hell, do not harm me in such-and-such ways! Why not, you ask? It was for the sake of the ascetics and brahmins, you see, that I practiced unrighteousness and acted so immorally’—O Son of Grasping, what do you think? Will that person get what he wants from the guardians of hell?” “No, Śāriputra, he will not,” replied Son of Grasping. Śāriputra continued, “Son of Grasping, there are faithful, noble children who have attained material comfort on account of good karma and a devout life, who provide food for the ascetics and brahmins, and who carry out not even the smallest nonvirtuous action but embrace the meritorious path, such that the ascetics and brahmins, with minds of virtue, treat them with wholehearted love in return. So it is, Son of Grasping, that the virtues of people whom ascetics and brahmins, with minds of virtue, treat with wholehearted love in return, are expected to increase, and never wane.” After he had spoken thus, tears fell from the eyes of the brahmin Son of Grasping. Then the brahmin Son of Grasping, wiping away his tears with the hem of his garment, lamented to Venerable Śāriputra, “Alas, Śāriputra, it was not in times past that I carefully selected my new bride. Yet for her sake, heedless, I have already committed so many sinful misdeeds. Lord, henceforth I will forsake my new bride and today receive from you, Lord Śāriputra, the fundamental precepts of pure conduct.” Thereupon ### [24.6](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.6) Venerable Śāriputra led the brahmin Son of Grasping to abide in the fundamental precepts of the holy life, then rose from his seat and departed. Venerable Śāriputra traveled to the mountain forests in the south, where there lived another monk who had traveled from the Kalandakanivāsa, in Bamboo Grove, to those mountain forests in the south. That monk saw Venerable Śāriputra in the distance, and approached Venerable Śāriputra. Upon his arrival he touched his head to Venerable Śāriputra’s feet and took a seat at one side. Once the monk had taken a seat at one side, Venerable Śāriputra asked him, “Monk, whence have you just come?” “Venerable Śāriputra,” the monk replied, “I have just come from the Kalandakanivāsa, in Bamboo Grove.” “Do you know the brahmin Son of Grasping?” asked Śāriputra. “Yes, Venerable Śāriputra, I do,” he replied. “He was a friend, Venerable Śāriputra, while you yet lived at home.” Śāriputra then inquired, “Has Venerable Son of Grasping met with any harm? Does he despair? Is he happy? Is he free of illness, healthy, and strong? Is he living in Rājagṛha? Does he like to see his teacher? Does he enjoy listening to the Dharma?” “Venerable Śāriputra,” answered the monk, “the brahmin Son of Grasping likes to see his teacher and enjoys listening to the Dharma. However, he met with some harm, and now he suffers. He has fallen ill, and from this illness he may die.” Venerable Śāriputra donned his Dharma robes and went to the brahmin Son of Grasping’s house. There the brahmin Son of Grasping saw Venerable Śāriputra from a distance, and upon seeing him, tried to rise from his seat. When Venerable Śāriputra saw the brahmin Son of Grasping trying to rise from his seat, he said to him, “Son of Grasping, there is another seat for me to sit on. Please, don’t get up.” ### [24.7](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.7) Venerable Śāriputra sat on the seat prepared for him and asked the brahmin Son of Grasping, “Son of Grasping, tell me, are you able to endure? Are you recovering? Tell me, has your dreadful suffering and extreme, excruciating, unbearable agony gone away and not gotten worse? Has it abated? Has it not calmed down?” “Lord Śāriputra,” said Son of Grasping, “I cannot endure this. I am not recovering. My body is wracked with dreadful suffering and extreme, excruciating, unbearable agony. The pain has worsened, and it seems that the illness will not abate. “Lord Śāriputra, take a very weak person, around whose head a very strong person has tied thick leather rope very tightly. The pain in that person’s head would be unbearable. Lord Śāriputra, in my head there is an unbearable pain like this. The pain has worsened, and it seems that the illness will not abate. “Lord Śāriputra, take for instance the belly of a cow gutted by a butcher’s apprentice with a slaughtering knife. As its stomach is ripped open, the pain would be unbearable. Lord Śāriputra, my stomach is rent with an unbearable pain like this. The pain has worsened, and it seems that the illness will not abate. “Lord Śāriputra, take for instance a very weak person whose shoulders are gripped right and left by two very strong persons who push him down into burning embers. The pain in that person’s body would be searing and unbearable. Lord Śāriputra, my body is filled with pain that is searing and unbearable like this. The pain has worsened, and it seems that the illness will not abate. “That is why, Lord Śāriputra, I cannot endure it. I am not recovering. My body is wracked with dreadful suffering and extreme, excruciating, unbearable ### [24.8](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.8) agony, the pain has worsened, and it seems that the illness will not abate.” “Son of Grasping,” Śāriputra said, “I have some questions for you. Just answer as best you can. O Son of Grasping, what do you think? Which would you choose, rebirth as a hell being or as an animal?” “Lord Śāriputra, I would choose rebirth as an animal over rebirth as a hell being.” “Which would you choose, rebirth as an animal or as an anguished spirit?” “Lord Śāriputra, I would choose rebirth as an anguished spirit over an animal birth.” “Which would you choose, rebirth as an anguished spirit or as a human?” “Lord Śāriputra, I would choose rebirth as a human over rebirth as an anguished spirit.” “Which would you choose, rebirth as a human or a god in the Abodes of the Four Great Kings?” “Lord Śāriputra, I would choose rebirth as a god in the Abodes of the Four Great Kings over a human birth.” “Which would you choose, rebirth as a god in the Abodes of the Four Great Kings or as a god in the Heaven of the Thirty-Three?” “Lord Śāriputra, I would choose rebirth as a god in the Heaven of the Thirty-Three over being a god in the Abodes of the Four Great Kings.” “Which would you choose, rebirth as a god in the Heaven of the Thirty-Three or as a god in the Strifeless Heaven?” “Lord Śāriputra, I would choose rebirth as a god in the Strifeless Heaven over being a god in the Heaven of the Thirty-Three.” “Which would you choose, rebirth as a god in the Strifeless Heaven or as a god in Tuṣita?” “Lord Śāriputra, I would choose rebirth as a god in Tuṣita over rebirth as a god in the Strifeless Heaven.” “Which would you choose, rebirth as a god in Tuṣita or as a god in the Delighting in Creation Heaven?” “Lord Śāriputra, I would choose rebirth as a god in the Delighting in Creation Heaven over rebirth as a god in the Tuṣita Heaven.” “Which would you choose, rebirth as a god in the Delighting in Creation Heaven or as a god in the Heaven of the Masters of Others’ Creations?” “Lord Śāriputra, I would choose rebirth as a god in the Heaven of the Masters of Others’ Creations over rebirth as a god in the Delighting in Creation Heaven.” “Which would you choose, rebirth as a god in the Heaven of the Masters of Others’ Creations or as a god in Brahmāloka?” “Lord Śāriputra, I would choose rebirth as a god in Brahmāloka over rebirth as a god in the Heaven of the Masters of Others’ Creations.” “Son of Grasping, did you say that you would choose Brahmāloka?” “Yes, Lord Śāriputra, I did say that I would choose Brahmāloka.” For a moment Son of Grasping did not say anything. Then he asked Śāriputra, “Lord Śāriputra, now that I’ve chosen Brahmāloka over god in the Heaven of the Masters of Others’ Creations, ### [24.9](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.9) is there a path that leads to rebirth in Brahmāloka?” “Yes, Son of Grasping, there is a way. There is a path. Faithful sons and daughters of good lineage who in greater part remain in meditation upon it, casting away all yearning for their desires, will be born into worlds equal in fortune to Brahmāloka. If I explain it to you, will you be able to understand?” “Tell me, Lord Śāriputra, and I shall listen.” “Son of Grasping, noble listeners cast aside generating the subsidiary afflictive emotions toward the five sense pleasures, cast aside the tendency that perpetuates ignoble states of existence, and cast aside the tendency for conflict that keeps them from passing beyond suffering. Their minds are suffused with love, and they become magnanimous—without hostility, envy, or ill will. “By meditating deeply on the nondual and the immeasurable, they devote themselves to the first of the cardinal directions, until they have pervaded it to its very end, and abide therein, their minds suffused with love for the whole world in all its aspects. In the very same way, whether in the second, third, or fourth of the cardinal directions, above, below, or straight ahead, they become magnanimous—without hostility, envy, or ill will. They meditate deeply on the nondual and the immeasurable and devote themselves to a single cardinal direction, pervading it to its very end, and abide therein.” Śāriputra went on to also explain this in detail with regard to compassion, joy, and great equanimity. “Son of Grasping, this is the way, this is the path. Faithful sons and daughters of a good lineage who in greater part remain in meditation on it and cast away all yearning for their desires will be born into worlds equal in fortune to Brahmāloka.” Having thus led Son of Grasping to abide in the four immeasurables, Venerable Śāriputra departed. As soon as Venerable Śāriputra had gone, the Blessed One thought, “The truths as the monk Śāriputra told them to Son of Grasping ### [24.10](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.10) are not complete.” Having thought this, he disappeared from Bamboo Grove and appeared sitting in the house of the brahmin Son of Grasping. The brahmin Son of Grasping saw the Blessed One sitting there upon a cushion, and he experienced a surge of joy toward the Blessed One. In his joy he rose from his own seat and stood. Then the Blessed One taught him the Dharma particularly suited to him, and the brahmin Son of Grasping manifested the resultant state of non-return right where he sat. After the Blessed One had placed the brahmin Son of Grasping in the resultant state of non-return, he disappeared from the home of Son of Grasping, and before Śāriputra was able to reach Bamboo Grove, the Blessed One arrived and took his seat at Bamboo Grove. Soon after the Blessed One had departed, the brahmin Son of Grasping died, transmigrated, and took birth in Brahmāloka. Venerable Śāriputra went to see the Blessed One. When he arrived, he touched his head to the Blessed One’s feet and took a seat at one side. Then the Blessed One asked Venerable Śāriputra, “Śāriputra, whence have you just come?” “Lord,” replied Venerable Śāriputra, “I have just come from leading the brahmin Son of Grasping to dwell in the four immeasurables.” “Śāriputra,” the Blessed One asked further, “why did you not teach the truths to the brahmin Son of Grasping? Had he understood that teaching, he would have realized the Dharma and Vinaya. Śāriputra, after you left, I disappeared from Bamboo Grove and went to the house of the brahmin Son of Grasping and taught him the truths. He manifested the resultant state of non-return, and soon after, he died, transmigrated, and took birth in Brahmāloka. ### [24.11](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.11) After leading Son of Grasping to abide in the truths, I returned to Bamboo Grove before you had arrived here.” Venerable Śāriputra replied to the Blessed One, “Lord, it is wonderful that the blessed buddhas possess such wonderful Dharma.” “Lord,” the monks asked the Blessed Buddha, “what action did the brahmin Son of Grasping take that ripened into his birth into a family of great means, prosperity, and wealth, and that he pleased the Blessed One, and did not displease him?” “It came about by the power of his prayers,” replied The Blessed One. “Lord, where did he make these prayers?” “Monks,” the Blessed One recounted, “in times gone by, during the reign of King Nāgadeva in the city of Ayodhyā, the kingdom was prosperous, flourishing, happy, and well populated. Quarreling and arguments had ceased, there was no fighting or infighting, and there were no robbers, thieves, illness, or famine. Rice, sugarcane, cattle, and buffalo were plentiful. His was a reign in accord with the Dharma. He ruled the kingdom gently and mercifully, as a parent cares for a beloved only child. “At that time in the city of Ayodhyā, King Nāgadeva had a certain magistrate, prosperous and wealthy, a person of vast and magnificent means, endowed with the wealth of Vaiśravaṇa—with wealth to rival Vaiśravaṇa’s. He accepted money from the brahmins and householders on behalf of the king, and he accepted money from the king on behalf of the brahmins and householders. “Now at that time there was also a certain poor brahmin who happened to be standing not too far from the brahmin magistrate just as the brahmin magistrate accepted money from brahmins and householders on behalf of the king ### [24.12](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.12) and accepted money from the king on behalf of the brahmins and householders. Because he did this, the magistrate was able to stay up on the roof of his palatial home in the company of only women, playing music, enjoying himself, and coupling with them. “The poor brahmin thought, ‘All the glorious experiences he’s having are the result of three types of actions: giving, ethical discipline, and keeping one’s vows perfectly. I will make sure to take up just a fraction of his virtuous qualities and maintain it, and my poverty will come to an end.’ Such were the thoughts he had. “Now in times when a blessed one has not arisen in the world, the solitary buddhas appear. So it was that a solitary buddha came to his door. When the poor brahmin saw the solitary buddha from a distance, he felt a surge of joy toward him. In his joy the brahmin offered alms to the solitary buddha. “Those great beings do not teach the Dharma with words but through their actions, so the sage accepted the alms and rose into the sky. This caused the brahmin particular delight, and, bowing down at his feet, he prayed, ‘Oh, by this root of virtue, wherever I am born, may it be into a family of great means, prosperity, and wealth. May I, on behalf of the king, accept money from the brahmins and householders, and on behalf of the brahmins and householders, accept money from the king. May I please and not displease a teacher even more exalted than this.’ “O monks, what do you think? The one who was that poor brahmin then is none other than Son of Grasping. The act of offering alms to a solitary buddha and saying that prayer ripened such that wherever he was born, ### [24.13](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.13) it was into a family of great means, prosperity, and wealth, and that he accepted money from the brahmin householders on behalf of the king, and accepted money from the king on behalf of the brahmins and householders. “Monks, I am more exalted than even one hundred billion solitary buddhas, and now he has pleased me and not displeased me. “He also became a lay vow holder in the doctrine of the totally and completely awakened Buddha Kāśyapa and went for refuge and maintained the fundamental precepts all his life. Then, at the time of his death, he prayed, ‘May I please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha.’ “O monks, what do you think? The one who was that lay vow holder then is none other than Son of Grasping. At that time he went for refuge and maintained the fundamental precepts all his life, and at the time of his death, he prayed, ‘May I please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha.’ “So it is, monks, now that I myself have become the very equal of the totally and completely awakened Buddha Kāśyapa—equal in strength, equal in deeds, and equal in skillful means—that he has pleased me and not displeased me.” The Story of Subhadra the Mendicant Among¹⁶⁵ the gods of the Heaven of the Thirty-Three, in the retinue of Śakra, king of the gods, there was a certain gandharva king named Supriya. Supriya would sing songs about Śakra, king of the gods, much to Śakra’s delight. Now when the Bodhisattva, having looked out upon the world and made the four observations from his place in Tuṣita Heaven,¹⁶⁶ ### [24.14](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.14) entered his mother’s womb, at that time Śakra, king of the gods, said to the gandharva king Supriya, “Supriya, a certain bodhisattva has passed away from Tuṣita Heaven, transmigrated, and reincarnated in his mother’s womb. After he is born and has grown, he will gain the nectar of immortality and satiate living beings. You should also take birth in Jambudvīpa so that he might also grant you a share of the nectar of immortality.” “Kauśika,” Supriya told him, “I have just begun composing a song, but once it is finished, I shall go.” At that time in the city of Kuśinagarī, all the young athletes of Kuśinagarī held in high esteem a mendicant named Subhadra, a person of miracles. They revered, honored, venerated, and admired him. He spent his days on the banks of Lake Anavatapta, and the gods and nāgas there held him in high esteem, accepted him as their guru, and honored and venerated him. Sometimes he would spend the entire day on the banks of Lake Anavatapta. At other times he went and sat in a forest of udumbara trees, not far from the lake. When the Bodhisattva was born, Śakra, King of the Gods, said to the gandharva king Supriya, “Supriya, now that the Bodhisattva has been born, come!¹⁶⁷ Let us make an effort to offer him our adoration.” “Kauśika,” Supriya told him, “I have just begun composing a song, but once it is finished, I shall go.” Through the greatness of the Bodhisattva, there in the udumbara forest the udumbara flowers began to bloom. The mendicant Subhadra saw that the udumbara flowers were blooming and was thrilled at the sight. He thought, “The mendicants of old are aged and infirm now. It was from the great masters of their school ### [24.15](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.15) that I heard that tathāgatas, arhats, totally and completely awakened buddhas, universal monarchs, and udumbara flowers arise but rarely. It is on account of my merit that the udumbara flowers in the udumbara forest are blooming.” When the Bodhisattva witnessed old age, sickness, and death and went to live in the charnel grounds, Śakra, king of the gods, said to the gandharva king Supriya, “Supriya, the Bodhisattva has witnessed old age, sickness, and death, and has gone to live in the forest. Let us make an effort to offer him our adoration.” “Kauśika,” Supriya told him, “I have just begun composing a song, but once it is finished, I shall go.” When the Bodhisattva achieved unexcelled wisdom, he enumerated the four truths of noble beings three times over, setting in proper motion the Dharma wheel in its twelve aspects, and Śakra said again to the gandharva king Supriya, “Supriya, the Blessed One has achieved unexcelled enlightenment, enumerated the four truths of noble beings three times over, and set the Dharma wheel in its twelve aspects in proper motion. Let us go to listen to the Dharma.” “Kauśika,” Supriya told him, “I have just begun composing a song, but once it is finished, I shall go.” When the Blessed One enumerated the four truths of noble beings three times over and set the Dharma wheel in its twelve aspects in proper motion, all the flowers in the udumbara forest began to bloom, and their fragrance spread for many leagues. This caused the mendicant Subhadra particular delight, and he thought, “It is on account of my merit that all this has happened.” When the Blessed One enumerated the four truths of noble beings three times over and set the Dharma wheel in its twelve aspects in proper motion, ### [24.16](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.16) he also tamed the group of five friends, the group of five close friends, and the group of fifty of the city’s young elite. When he traveled to the cottonwood forest he established sixty of his paternal relatives in the truths. When he traveled to the village of Serika¹⁶⁸ he established young Nandā and Nandabalā, who lived there in that village, in the truths. When he traveled to Uruvilvā he led the one thousand longhaired ascetics to go forth as novices and then conferred on them full ordination. When he traveled to the stūpa at Gayāśīrṣa he won the trust of thousands of monks with three miraculous transformations, and established them in the unsurpassed, supreme welfare of nirvāṇa. When he traveled to the Forest of Reeds he established Śreṇiya Bimbisāra, King of Magadha, along with eighty thousand gods and hundreds upon hundreds of thousands of the householders of Magadha, in the truths. When he traveled to Rājagṛha he accepted the gift of Bamboo Grove, led Śāriputra, Maudgalyāyana, and their suites of two hundred and fifty attendants to go forth as novices, and then conferred on them full ordination. When he traveled to Śrāvastī he accepted the gift of the garden of Prince Jeta, made a great display of miracles, and led Cunda to go forth as a novice, who then cast away all afflictive emotions and manifested arhatship. After that, Cunda used his miraculous powers as a means of travel and, traveling from place to place, would scoop flowers and fruits onto large leaves, carry them from one place to another, and bring them as offerings to his preceptor and to the saṅgha. So it was that one day he traveled to the banks of Lake Anavatapta. He was very happy to be there and stayed the whole day until the mendicant Subhadra said, “My friend, this is where I spend the day. Please don’t stay here.” “This place is open to everyone,” the novice Cunda replied. “Let us have a contest of miracles,” proposed the mendicant Subhadra said. “Whoever wins can spend the day here.” The two began their competition in the display of miracles, ### [24.17](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.17) and the novice Cunda defeated the mendicant Subhadra, who, quite chagrined, went back to dwelling in the udumbara forest. When the Blessed One had carried out all the activities of a buddha, he traveled to the city of Kuśinagarī, where he took to his final bed. The Blessed One thought, “Now there are two disciples that the Tathāgata should tame—the mendicant Subhadra, and the gandharva king Supriya.” The Blessed One also thought, “I can easily tame the mendicant Subhadra, but since the gandharva king Supriya is arrogant and aloof, he will not come to see me, so I will go to him.” The Blessed One left behind an emanation, disappeared from the copse of two śāla trees, and traveled to the Heaven of the Thirty-Three where he arrived at the gates of the palace of the gandharva king Supriya. The Blessed One thought, “After I shatter his ego, he will become a vessel for the truths.” Then, to tame him, the Blessed One magically manifested himself as a gandharva king bearing a lute with a hundred thousand strings of blue beryl, went up to the gate of the gandharva king Supriya, and sent a message, saying, “A gandharva king stands at the gates. He wishes to play the lute with you.” As soon as he heard this, the gandharva king Supriya thought, “What? There can’t be another gandharva king! I shall eliminate him.” With this thought, he said, “Call him inside! I will show him what I can do.” Once he had been invited inside they began to play their lutes together. Then, to tame him, the Blessed One cut a single string from his own lute. The gandharva king Supriya, noticing this, cut one string from his lute as well. Then the Blessed One gradually cut all the strings from his lute, until only one remained, from which ### [24.18](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.18) every note continued to sound. So Supriya also cut away all his strings, and likewise made every note sound from a single string. Then the Blessed One cut even that lone remaining string, yet every note continued to sound. The gandharva king Supriya thought, “I cannot do any more than this. So be it—he is far better than I.” The Blessed One directly apprehended that Supriya’s arrogance was gone, and that he no longer thought, “There is no one like me!” Having thus shattered Supriya’s ego, the Blessed One assumed his natural form. When he saw the Blessed One, Supriya experienced a surge of joy. In his joy he bowed down at the Blessed One’s feet and sat before him to listen to the Dharma. The Blessed One directly apprehended his thoughts, habitual tendencies, temperament, capacity, and nature, and taught him the Dharma accordingly. When he heard it, the gandharva king Supriya destroyed with the thunderbolt of wisdom the twenty high peaks of the mountain of views concerning the transitory collection, and manifested the resultant state of stream entry right where he sat. After the Blessed One disappeared from among the gods of the Heaven of the Thirty-Three, the flowers of the udumbara forest began to fade. The mendicant Subhadra saw that the flowers of the udumbara forest were fading, and great sorrow arose in him. He thought, “It is on account of my merit that flowers bloomed throughout the udumbara forest, but now that I am old and infirm, 120 years of age, the flowers of the udumbara forest are fading. It is certain, then—I shall die before long.” At this the mendicant began to grieve and suffer greatly, wailing and lamenting. Thereupon a god who was fond of Subhadra ### [24.19](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.19) said to him, “It was not at all on account of your merit that the flowers in the udumbara forest bloomed, for this place is the royal garden of a great universal monarch. The flowers in the udumbara forest first blossom whenever a universal monarch or a bodhisattva appears. Whenever a universal monarch is enthroned on his royal seat or a bodhisattva achieves unexcelled wisdom, flowers fully bloom throughout the udumbara forest. Whenever the time is near for the passing of the universal monarch or for the Tathāgata to pass into parinirvāṇa, the flowers of the udumbara forest begin to fade. When the universal monarch passes or the Tathāgata enters parinirvāṇa, the flowers of the udumbara forest wither. “Now the Tathāgata is in the world, and he has taken to his final bed. Tonight, in the middle of the night, he will pass beyond sorrow into the realm of nirvāṇa without any remainder of the aggregates. This is why the udumbara forest is fading. Do not mourn so. Do not suffer so. Do not lament.” The mendicant Subhadra thought, “I have doubts about the Dharma, but I have hope that the Blessed Gautama can dispel my doubts. I will go see the Blessed Gautama, and if he agrees to answer my questions, I shall ask some questions of him.” So he disappeared from the udumbara forest and traveled to the copse of two śāla trees near Kuśinagarī. At that time Venerable Ānanda drew near to the gates of Kuśinagarī and seated himself. The mendicant Subhadra saw Venerable Ānanda from a distance, and went to where Venerable Ānanda was. Upon his arrival he said to Venerable Ānanda, “Lord Ānanda, I ### [24.20](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.20) have heard that tonight, in the middle of the night, the Blessed One will pass beyond all sorrow into the realm of nirvāṇa without any remainder of the aggregates. I have doubts about the Dharma but I have hope that the Blessed Gautama can dispel my doubts. Oh Lord Ānanda, if it’s no trouble, I will go see the Blessed Gautama, and if he agrees to answer my questions when I arrive, I will ask some questions of him.” Venerable Ānanda, being skilled in the interpretation of signs, thought, “The Blessed One has left an emanation here, and departed using his powers of subjugation.” Understanding this, he said to the mendicant Subhadra, “Relent, Subhadra. The Blessed One is tired, the Tathāgata is tired. Don’t trouble the Tathāgata.” The mendicant Subhadra said to Venerable Ānanda, “Lord Ānanda, the mendicants of old are aged and infirm now. It was from them that I heard that the tathāgatas, the arhats, the totally and completely awakened buddhas emerge in the world but rarely, like the udumbara flower. If tonight, in the middle of the night, the Blessed Gautama will pass beyond all sorrow into the realm of nirvāṇa without any remainder of the aggregates, then since I have some doubts about the Dharma and hope that the Blessed Gautama can dispel my doubts, and if it’s no trouble, Lord Ānanda, let me go see the Blessed Gautama. If he agrees to answer my questions when I arrive, I will ask some questions of him.” Three times Ānanda answered the mendicant Subhadra, “Relent, Subhadra. The Blessed One is tired, the Tathāgata is tired. ### [24.21](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.21) Don’t trouble the Tathāgata.” At that very moment the Blessed One disappeared from among the gods of the Heaven of the Thirty-Three and took to his bed. With his perfectly clear divine hearing, which transcends that of normal humans, the Blessed One heard the words that Venerable Ānanda was speaking to the mendicant Subhadra and the Blessed One instructed Venerable Ānanda, “Ānanda, send him in. Send the mendicant Subhadra inside, and do not impede him. Let him ask whatever he likes. This is the last occasion on which I shall address those who hold extreme views, and this mendicant, Subhadra, will be the last monk I shall lead to go forth with the words ‘Come, monk!’ ” The mendicant Subhadra was joyful, overjoyed, and elated that the Blessed One had granted this opportunity. In his jubilation, joy, and gladness he went to see the Blessed One. Upon his arrival he made all manner of entertaining and jovial conservation with the Blessed One, then took a seat at one side. Once he had taken a seat at one side, the mendicant Subhadra said to the Blessed One, “Gautama, in the world people hold many different kinds of extreme views, such as those of Pūraṇa Kāśyapa, Parivrājaka Gośālīputra, Saṃjayin Vairaṭīputra, Ajita Keśakambala, Kakuda Kātyāyana, and Nirgrantha Jñātiputra, each of them with their own sacred pledges.” Then the Blessed One responded in verse, saying: “Subhadra, at twenty-nine I went forth to seek the good. “Subhadra, after going forth, I cultivated concentration for fifty years. “I cultivated ethics, proper conduct, wisdom, And single-pointed concentration. ### [24.22](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.22) “Ascetics from other factions do not even have A measure of the correct Dharma I expound. “Subhadra, a Dharma and Vinaya in which there is no noble eightfold path lacks even the first monastic practitioner, and lacks the second, third, and fourth as well.¹⁶⁹ Subhadra, a Dharma and Vinaya that includes the noble eightfold path has the first monastic practitioner, and the second, third, and fourth as well. That is why I have said that there are no ascetics or brahmins of other factions, for espousing false doctrines, they are devoid of ascetics and brahmins. With a lion’s perfect roar I proclaim this before the assembly.” When this Dharma teaching had been explained, the mendicant Subhadra was able to see these things unobscured, with the Dharma vision that has no trace of dust or stain with respect to phenomena. Subhadra perceived the truths, discovered the truths, realized the truths, and fathomed the truths to their very depths, until he overcame whatever doubts or hesitation he had. Then of his own accord, completely unprompted, and unafraid of the truths his teacher had taught him, he rose from his seat, drew down the right shoulder of his upper garment, bowed toward the Blessed One with palms pressed together, and said to Venerable Ānanda, “Lord Ānanda, you have achieved much that is good. Lord Ānanda, you have been empowered as a great master by the great master himself. Similarly, I have achieved much that is good. If permitted I wish to go forth in the Dharma and Vinaya so well spoken, complete my novitiate, and achieve full ordination. In the presence of the Blessed One, I too wish to practice the holy life.” Venerable Ānanda rose from his seat, drew down the right shoulder of his upper garment, bowed toward the Blessed One with palms pressed together, and asked the Blessed One, “Lord, this mendicant wishes to go forth in the Dharma and Vinaya so well spoken, complete his novitiate, and achieve full ordination. ### [24.23](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.23) I would like to request the Blessed One out of compassion to lead him to go forth.” Then the Blessed One said to the mendicant Subhadra, “Come, monk! Practice the holy life.” As soon as the Blessed One had finished speaking there he stood, alms bowl and water pitcher in hand, with but a week’s worth of hair and beard, and with the deportment of a monk who had been ordained for one hundred years. As it is stated: Garbed in robes, with shaven heads, And senses stilled by Buddha’s will— From the very moment the One Thus Gone Spoke to them, saying, “Come, join me.” Then the Blessed One conferred on him instruction, and, casting away all afflictive emotions through diligence, practice, and effort, he manifested arhatship. As an arhat, free from the attachments of the three realms, his mind regarded gold no differently than filth, and the palms of his hands as like space itself. He became cool like wet sandalwood. His insight crushed ignorance like an eggshell. He achieved the insights, superknowledges, and discriminations. He had no regard for worldly profit, passion, or acclaim. He became an object of offering, veneration, and respectful address by Indra, Upendra, and the other gods. The thought occurred to Venerable Subhadra, “It is not my fate that I should see our teacher pass into parinirvāṇa, so I will make the following fivefold resolve: “With the thought that I might enter nirvāṇa before the Buddha, may fellow practitioners of the holy life see me as a monk, and may those who hold extreme views see me as one who holds extreme views. “May fellow practitioners of the holy life find it easy to come and see me, and may others who hold extreme views see me as surrounded by a great mass of water. “May fellow practitioners of the holy life ### [24.24](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.24) bear my relics on a palanquin, and may their opponents, be there even hundreds or thousands of them, not be able to lift them. “May fellow practitioners of the holy life kindle the fire to burn my relics, and may their opponents, be there even hundreds or thousands of them, not be able to light it. “May fellow practitioners of the holy life view my relics, and upon doing so, may they venerate my relics, and may others who hold extreme views not be able to view them.” After Venerable Subhadra had made this fivefold resolve, he passed into parinirvāṇa. All the gods in Kuśinagarī proclaimed that Subhadra had passed into parinirvāṇa, and as soon as the philosophical extremists heard this they hoisted banners made of cotton, announcing on the highways, in the streets, at crossroads, and at forks in the road, “The ascetic Gautama claims there are no ascetics or brahmins from other factions, for they are proponents of other views devoid of ascetics and brahmins. With a lion’s perfect roar he proclaimed this before the assembly.” They went all over Kuśinagarī, proclaiming, “This practitioner of our code of conduct has now passed into parinirvāṇa!” Then they went to the copse of two śāla trees where Subhadra lay, but they were unable to enter. The monks saw them and asked, “What are you doing here?” “Our friend, who practiced our code of conduct, has passed into parinirvāṇa. We have come to venerate his relics,” they replied. “It was our code of conduct he practiced, not yours,” the monks said. “Didn’t you see him with a shaved head, wearing holy robes and patched raiment?” “We saw him carrying three sticks and a ritual vase,” they replied. “If you believe he was practicing your code of conduct, then go ahead with your veneration,” said the monks. When they heard this the extremists ### [24.25](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24.25) wished to go see Subhadra, but they found he was surrounded by a great mass of water and could not proceed. “It was our code of conduct he practiced, not yours,” the monks said to them. “Thus it is easy for us to approach him. You may go to see him, with our consent.” So they all went to where Subhadra’s relics lay. The monks said, “If you think he was practicing your disciplines, then carry his palanquin.” As soon as the extremists heard this, they all said, “We will carry Subhadra’s palanquin!” but found they were unable to lift it. “It was our code of conduct he practiced,” said the monks, “so we will carry his palanquin and pay him homage—look here!” And the monks carried his palanquin. After they placed it in the charnel grounds the monks said, “If you think he was practicing your disciplines, then kindle the fire to burn his relics.” “We’ll light the fire to burn his relics!” the extremists said, but they were unable to light the fire. “It was our code of conduct he practiced,” said the monks, “so we will light the fire to burn his relics.” After they said this, the monks lit the fire to burn his relics. Then they continued, “If you think he was practicing your disciplines, extinguish the fire burning his relics with milk.” “We’ll extinguish the fire burning his relics!” the extremists said, but they were not able to put it out. “It was our code of conduct he practiced,” said the monks, “so we will extinguish the fire burning his relics,” and they extinguished the fire burning his relics. After extinguishing the fire, they continued, “If you think he was practicing your disciplines, take up his relics and venerate them.” The extremists ## Linked texts (1) - [ལས་བརྒྱ་ཐམ་པ་པ](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo.24.2) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.24) · Pramāṇa