[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) › 26 # ལས་བརྒྱ་ཐམ་པ་པ 26 The Hundred Deeds 26 - **Language:** English ### [26.2](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.2) asked Venerable Śāriputra, “Lord Śāriputra, by what means can my virtue outshine Anāthapiṇḍada’s gift giving?” “Householder, Anāthapiṇḍada’s merit is of great renown,” Venerable Śāriputra told him. “He can see treasures, whether they belong to someone or to no one, or whether they are in the water or on dry land, near or far. That’s why you can’t outshine him in giving. You could only outshine him by going forth in the doctrine of the Blessed One.” No sooner had the householder heard this than he gave gifts, made merit, and went forth in the doctrine of the Blessed One. Having gone forth, he cast away all afflictive emotions with diligence, practice, and effort, and 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 householder Anāthapiṇḍada heard that such-and-such a householder had gone forth in the doctrine of the Buddha to outshine him, and that after going forth he had cast away all afflictive emotions and manifested arhatship. When he heard this, the householder Anāthapiṇḍada surged with joy. He went to see the monk, bowed down at his feet, and said, “By going forth you have outshone me. ### [26.3](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.3) For as long as I live, I shall serve you with provisions of clothing, food, bedding, a seat, and medicines for the sick—whatever you need.” “Lord,” the monks requested the Blessed Buddha, “tell us why this householder wanting to outshine the householder Anāthapiṇḍada in giving, but, unable to do so, instead outshone him by going forth, and why he pleased the Blessed One, did not displease him, went forth in the doctrine of the Blessed One, cast away all afflictive emotions, and manifested arhatship.” “Not only now,” the Blessed One explained, “but in times past as well, and in the same way, this householder decided to outshine the householder Āṣāḍha in giving, but, being unable to do so, he outshone him by going forth. He practiced pure conduct all his life, and at the time of his death, he prayed, ‘I have practiced pure conduct in the doctrine of the totally and completely awakened Buddha Kāśyapa all my life, given gifts, and made merit. By this root of virtue, wherever I am born, may it be into a family of great means, prosperity, and wealth. 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. Going forth in his doctrine alone may I cast away all afflictive emotions, and manifest arhatship.’ “O monks, what do you think? The one who was that householder then is none other than this monk. At that time too he wanted to outshine the householder ### [26.4](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.4) Āṣāḍha in giving and was unable to outshine him. Only by going forth was he able to do so. Now as well he thought to outshine the householder Anāthapiṇḍada in giving and was unable to outshine him, but by going forth he was able to do so. “At that time he practiced pure conduct all his life, and at the time of his death, he prayed, ‘While I may not have attained any great virtues, still I have gone forth like this in the doctrine of the totally and completely awakened Buddha Kāśyapa and practiced pure conduct all my life. Therefore, 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. Going forth in his doctrine alone may I cast away all afflictive emotions, and manifest arhatship.’ ” “Lord,” the monks further asked of the Blessed Buddha, “tell us why this monk, intent on vast deeds, sought to outshine others and sought not to be outshone by others himself.” “Not only now,” the Blessed One explained, “but in times past as well, and in the same way, intent on vast deeds, he wished to outshine others, and sought not to be outshone by others himself. “Monks, in times past, in this fortunate eon, when people lived as long as thirty thousand years and the tathāgata, the arhat, the totally and completely awakened buddha possessed of insight and perfect conduct, the sugata, the knower of the world, the tamer of persons, the charioteer, the unsurpassed one, the teacher of humans and gods, the blessed buddha known as Kanakamuni was in the world, ### [26.5](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.5) he totally and completely awakened unto unexcelled, total, and complete enlightenment and then traveled to the royal palace called Śobhāvatī. “On his behalf, King Śobha started building a monastery in his own gardens. He called together his sons and ministers, the different divisions of army, the townspeople, those from the surrounding countryside, and a great mass of others, and told them, ‘Let those among you who can generate a great deal of wealth build this monastery!’ “At that time there was a certain householder who began generating even greater wealth than the king. He generated wealth until he had nine billion pieces of gold, and then he could not generate any more. ‘As a duly consecrated king,’ he thought, ‘King Śobha will be embarrassed by this.’ Thinking this, he gave up generating any more wealth. “When King Śobha had completed the monastery in every respect, he offered it to the totally and completely awakened Buddha Kanakamuni and his saṅgha of disciples, and prayed, ‘By this root of virtue, may I please and not displease a teacher just like this one. Going forth in his doctrine alone may I cast away all afflictive emotions, and manifest arhatship.’ “O monks, what do you think? The one who was that householder then is none other than this householder. At that time too, intent on vast deeds, he sought to outshine others, and sought not to be outshone by others himself. Now as well, intent on vast deeds, he sought to outshine others, and sought not to be outshone by others himself.” ### [26.6](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.6) The Second “Latecomer” Story When the Blessed One was in Śrāvastī, as the foolish people of Videha were massacring the Śākyas, there lived in Kapilavastu two sons of Venerable Ānanda’s sister whose parents had been taken from them, and who were orphaned and drifting about Kapilavastu. During that time there was a certain householder of Śrāvastī who was a friend of the boys’ father and had come to Kapilavastu to do some work. When he saw the two boys, he immediately recognized them and asked, “Boys, where are your parents?” “The people of Videha killed them,” they said. “They have been taken from us. Now we are orphaned and drifting here and there.” “If there are no relatives to look after you, you should go to Śrāvastī,” advised the householder. “Lord Ānanda is your uncle, and he loves his relatives. He will look after the two of you.” “We don’t know the way to the garden of Prince Jeta,” said the two boys. “How do we get there?” “Boys, come with me,” the householder said. “I have to go to Kapilavastu on an errand. When I’m done, I’ll bring you to the garden of Prince Jeta.” Having spoken thus, the householder departed. After he finished his work in Kapilavastu, the householder led the boys to Śrāvastī. He brought them before the gate of the garden of Prince Jeta and told them, “Your uncle lives here in a hermitage. He will look after you,” and departed. After he had gone, the boys walked in through a door and began to make themselves at home, but Ānanda did not recognize them and asked, “Who are you boys? Where did you come from?” They replied, “We are the sons of such-and-such a Śākya in Kapilavastu.” “Where have your parents gone?” asked Ānanda. “The people of Videha killed them,” the boys replied. “We were left behind as orphans, with no one to look after us, so the two of us have been drifting here and there. ### [26.7](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.7) We heard that our uncle was in the garden of Prince Jeta, so we came here to see him.” Hearing this, Venerable Ānanda became despondent and thought, “What should I do?” The monks saw him and asked, “Lord Ānanda, why are you so despondent?” “These two boys are my sister’s sons,” Ānanda responded. “They came here because they lost their parents, and I am despondent to see them so. But how can I look after these two? For as the Buddha has said, ‘One should not misuse the donations of the faithful.’ ” The monks said, “Did the Blessed One not also state, ‘You should be helpful and generous’? These two could look after the alms bowls for us and help with the flowers and fruit.” After that, Venerable Ānanda took in the two boys and looked after them. The monks also came bearing a little food and gave it to the two of them. Venerable Ānanda also gave them half of whatever alms he received, and himself ate only what was left, such that he became frail, gaunt, and emaciated and lost all his strength. The Blessed One observed that Venerable Ānanda had become frail, gaunt, and emaciated and had lost all his strength. Seeing this, the Blessed One asked the monks, “Monks, why has the monk Ānanda become frail, gaunt, and emaciated and lost all his strength?” “Lord,” the monks replied to the Blessed One, “Venerable Ānanda has taken in his sister’s sons. He gives them half of whatever alms he receives, and himself eats only what is left. Lord, that is the cause, and those are the conditions, for Venerable Ānanda’s becoming frail, gaunt, and emaciated and losing all his strength.” Then the Blessed One ### [26.8](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.8) asked Venerable Ānanda, “Ānanda, are these two boys to go forth?” “They will go forth,” was his reply. The Blessed One declared to the monks, “Monks, I shall permit food belonging to the saṅgha to be given to those who are to go forth. There are different types of work they can do starting out, such as looking after the alms bowls, or offering flowers, fruits, and tooth-sticks.” Once the Blessed One had given permission for the boys to partake of the food belonging to the saṅgha and they had finished eating it, they began to sit and play. So the Blessed One asked Venerable Ānanda, “You said that these two boys would go forth, Ānanda, so why have they not gone forth?” “Blessed One, they will go forth,” he replied. The Blessed One asked, “Well then, what has become of their going forth?” “The Blessed One has said that a person should neither go forth as a novice nor receive full ordination before the age of fifteen years,” he replied. “How then are we to lead these two to go forth if they are hardly seven years of age?” “Ānanda,” the Blessed One replied, “are they able to chase away crows from the food set out for the saṅgha?” “Yes, Blessed One, they can do that.” “If that is the case,” the Blessed One replied, “then they may go forth at the age of seven if they are able to chase away a crow. The Blessed One will similarly permit the going forth of others who are both seven years of age and able to chase away a crow.” So Venerable Ānanda led the two boys to go forth as novices and had them learn recitation. After that, because he considered them family, loved them, and took pride in them, he was not able to teach them, and they passed their days in gossip and their nights in sloth and slumber. When Venerable Maudgalyāyana saw them, he asked Venerable Ānanda, “Ānanda, why aren’t you teaching these two boys?” “Lord Mahā­maudgalyāyana,” Ānanda replied, “because they consider me an equal,¹⁷³ ### [26.9](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.9) and I am overcome with affection for them, I can’t keep them in line.” “Ānanda, if you are overcome with affection for them and can’t teach them, then place them with another monk.” “Lord Mahā­maudgalyāyana, who could set aside their own virtuous work to train these two?” “Ask one of your friends,” he replied. “You are my friend, Lord,” said Ānanda. So Venerable Ānanda took the boys by the hand and presented them to Venerable Mahā­maudgalyāyana, saying, “Boys, you two cannot study with me. Study with Lord Mahā­maudgalyāyana.” The two boys thought, “This monk is no softie, that’s for sure. That’s why he handed us over to him.” Bearing this in mind they were diligent in their studies. But when they happily discovered that Venerable Mahā­maudgalyāyana was also gentle and friendly, the two began to consider him an equal as well, and could not learn from him. Venerable Ānanda asked, “Lord Mahā­maudgalyāyana, why is it you aren’t teaching these two?” “Venerable Ānanda, they consider me an equal as well,” he replied, “so I can’t teach them.” “Then fill them with weariness for saṃsāra. If you don’t, they won’t be able to learn,” said Venerable Ānanda. “As you wish, Venerable Ānanda,” he said. Maudgalyāyana took the boys on a walk and along the way emanated hell beings so the boys would feel disenchanted with saṃsāra. The two boys heard very menacing sounds not far from where they were walking and went to Venerable Mahā­maudgalyāyana. Venerable Mahā­maudgalyāyana asked them, “Boys, what is that sound?” “Master, we’re not entirely sure what that sound is,” they said. Mahā­maudgalyāyana told them, “You two go and see where those noises are coming from.” ### [26.10](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.10) They did as Venerable Maudgalyāyana instructed and walked in the direction of the noise. When they neared the sounds, they saw the sufferings the hell beings endured—being cut up, hacked apart, beaten, roasted, and so on—and asked them, “Who are you?” “We are hell beings,” replied the emanations. Then the two noticed a great boiling iron cauldron with nothing being cooked in it and asked, “Why is this iron cauldron boiling here for no reason?” “It isn’t boiling here for no reason,” the emanations said. “Ānanda’s sister’s two sons went forth and began to enjoy the food donated to the saṅgha, but now they’ve become lazy, and when they die they will take rebirth here. This cauldron sits and boils for those two.” When they heard this the boys flushed with terror and fled to Venerable Mahā­maudgalyāyana. When he saw them, Mahā­maudgalyāyana asked, “Boys, where were those noises coming from?” The two boys related everything in detail to Venerable Mahā­maudgalyāyana and he advised them, “Boys, if I had told you this, you would not have believed me. Now that both of you have seen it with your own eyes, don’t let yourselves take rebirth as hell beings.” After they heard this the boys immediately became diligent in their studies. When they remembered the suffering of the hell beings in the morning, they would push their food away. When they remembered it in the afternoon, they would vomit up their food. This caused them both to become frail, gaunt, and emaciated and lose all their strength. When Venerable Ānanda saw them he asked Venerable Mahā­maudgalyāyana, “Lord Mahā­maudgalyāyana, ### [26.11](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.11) why have these two become so frail, gaunt, and emaciated and lost all their strength?” Venerable Mahā­maudgalyāyana explained everything to him in detail. Venerable Ānanda said to him, “Their despair is overwhelming—they are going to get sick. You have to cheer them up.” “As you wish,” Mahā­maudgalyāyana replied. So Venerable Mahā­maudgalyāyana told the two boys, “Take up your mats. Let’s go for a walk.” The two of them said, “That’s enough walking for us, noble one. We’ll just stay right here and study.” “We’re not going back to that place on our walk, boys,” Mahā­maudgalyāyana assured them. “We’re going somewhere else.” And he took the boys on a walk to another place. To cheer them up, Venerable Mahā­maudgalyāyana emanated a god realm not far from the place where they were having their walk. In that heaven there was a young god decorated with earrings, garlands, and strings of precious stones and surrounded by young goddesses. They began playing music and enjoying themselves and coupling. The boys heard the sounds of music not far from the place where they were walking and went to Venerable Maudgalyāyana. When Venerable Maudgalyāyana saw them, he asked, “Boys, what is that sound?” “Master, we’re not entirely sure what that sound is,” they replied. Maudgalyāyana told them, “You two go and see where that sound is coming from.” They did as Venerable Maudgalyāyana had instructed and walked in the direction of the sound. Upon their arrival, they looked around and saw a young god decorated with earrings, garlands, and strings of precious stones and surrounded by young goddesses, all playing music, enjoying themselves, and coupling. When the boys saw them they asked, “Who are you?” “We are gods,” said the emanations. ### [26.12](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.12) They noticed two lion thrones surrounded by a great number of goddesses, but no young gods sat upon them. They were amazed by this sight, and asked, “How could these lion thrones be empty, with no young gods seated upon them?” The emanations said, “Ānanda’s sister’s two sons went forth and have now begun exerting themselves. When they die and transmigrate, they will take rebirth here, and we will enjoy ourselves with them, coupling on these lion thrones.” Seeing this, the boys experienced a surge of happiness. “Our efforts will bring great results! Not only are we free from rebirth as hell beings, but now we shall achieve rebirth as gods.” In their happiness they returned to Venerable Mahā­maudgalyāyana. When he saw them Mahā­maudgalyāyana asked, “Boys, where was that sound coming from?” The two boys related everything in detail to Venerable Mahā­maudgalyāyana, whereupon Maudgalyāyana advised them, “Boys, if I had told you this, you would not have believed me. Now that both of you have seen it with your own eyes, you must be particularly diligent.” Upon hearing this, the boys immediately began to study with extra diligence again. Then one day they heard the discourse on the Wheel-like Compendium and thought, “Since we’ve been circling in saṃsāra over and over again like buckets on a waterwheel—as hell beings, animals, anguished spirits, gods, and humans—there’s no need for us to take rebirth as gods, nor is there any need for us to take rebirth as humans. Let us put our efforts into achieving non-existence.” Venerable ### [26.13](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.13) Mahā­maudgalyāyana, knowing their disillusionment, conferred on them instructions to be pondered, and they cast away all afflictive emotions through diligence, practice, and effort, and manifested arhatship. As arhats, free from the attachments of the three realms, their minds regarded gold no differently than filth, and the palms of their hands as like space itself. They became cool like wet sandalwood. Their insight crushed ignorance like an eggshell. They achieved the insights, superknowledges, and discriminations. They had no regard for worldly profit, passion, or acclaim. They became objects of offering, veneration, and respectful address by Indra, Upendra, and the other gods. After achieving arhatship, using emanations, they traveled from one place to another, picking up flowers and fruits that were out of season to make offerings to the saṅgha. Their fellow practitioners of the holy life thought, “These two are very powerful.” Seeing them, they developed weariness for saṃsāra and thought, “If they can achieve such great virtues as these at seven years of age, why have we not achieved the same, when the color of our hair has already gone from black to grey to white?” In weariness for saṃsāra they cast away all afflictive emotions and manifested arhatship. “Lord,” the monks asked the Blessed Buddha, “what actions did these two novices take that ripened into their going forth at just seven years of age, casting away all afflictive emotions, and manifesting arhatship?” “It came about by the power of their prayers.” “Lord, where did they make these prayers?” “Monks,” the Blessed One recounted, “in times past, in this fortunate eon, when people lived as long as twenty thousand years, and the totally and completely awakened buddha endowed with insight and ### [26.14](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.14) perfect conduct, the sugata, the knower of the world, the tamer of persons, the charioteer, the unsurpassed one, the teacher of humans and gods, the blessed buddha known as Kāśyapa was in the world, one day he traveled through Kāśi attended by a large saṅgha of monks, and arrived in Vārāṇasī. “At that time a group of some five hundred friends walked into the gardens, playing drums, enjoying themselves, and coupling. The group of friends saw the totally and completely awakened Buddha Kāśyapa from a distance and thought, ‘Now that the world is adorned with the presence of a buddha, Jambudvīpa will fill up with arhats. We have dwelt at home long enough. We should go forth into the doctrine of the Buddha.’ “Some replied, ‘We should indulge our cravings while our bodies are still young. We’ll go forth later on, when we’re old. We’ll get there.’ Having said this, they did not go forth. “Some among them bore children. Others died. One day some of them realized, ‘There are others who can carry out the affairs of the house now. Let us then go and go forth in the doctrine of the totally and completely awakened Buddha Kāśyapa.’ “Some others said to them, ‘Right now we have to build houses for our children and give our daughters away in marriage,’ and they did not go forth at that time either. “One day, after almost all of them had died, only two remained. Then those two began to feel disillusioned about saṃsāra and thought, ‘Back when we were twenty-five and young, we all felt a sense of faith and had a chance to go forth, but we did not do it. Now everyone has died, and only the two of us remain. We’ve become elderly and infirm, and we’ll probably ### [26.15](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.15) die soon. We have dwelt at home long enough. We should go forth into the doctrine of the totally and completely awakened Buddha Kāśyapa.’ Having thought this, they gave gifts and made merit, and went forth in the doctrine of the totally and completely awakened Buddha Kāśyapa. “The Blessed One has said that beginner monks should serve and respect the saṅgha, so they stayed and served the saṅgha. As they did, others began referring to them as ‘latecomers.’ This made one of them very unhappy. The other, who was very patient, told him, ‘Lord, they’re not to blame. We’re to blame. Let your mind not be filled with hatred toward these monks. It’s not their fault. It’s our fault. If the two of us had gone forth when we were young, they wouldn’t be calling us latecomers. They refer to us as latecomers because the two of us went forth after we were already old.’ “After his explanation, the other understood and fell silent. Then they practiced pure conduct all their lives, and at the time of their deaths, they prayed, ‘While we may not have attained any great virtues, still we have gone forth like this in the doctrine of the totally and completely awakened Buddha Kāśyapa and practiced pure conduct all our lives. Therefore may we please and not displease Uttara, the young brahmin prophesied by the totally and completely awakened Buddha Kāśyapa to be the next blessed buddha. May we go forth in his doctrine, cast away all afflictive emotions, and manifest arhatship. Even should he declare as a fundamental precept that those who are too young may not go forth, may we two be instrumental in ### [26.16](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.16) his granting permission to do so.’ “O monks, what do you think? Those who were the latecomers then and went forth in the doctrine of the totally and completely awakened Buddha Kāśyapa are none other than these two novices. At that time they practiced pure conduct all their lives, and at the time of their deaths they prayed thus. “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 they have pleased me, not displeased me, gone forth in my very doctrine, cast away all afflictive emotions, manifested arhatship, and that they have become instrumental in my permitting those who are seven years of age and able to chase away a crow to go forth.” Part Seven 1. The Story of Paṅgu 2. Bhādra 3. The Blind Man 4. The Story of Nirgrantha Kāśyapa 5. The Story of Foremost Kāśyapa 6. The Story of Mounted on an Elephant 7. The Story of Saraṇa 8. The Mṛgavratins 9. The Story of Candrā 10. The Kinnara Spirits: Two Stories The Story of Paṅgu When the Blessed One was in Śrāvastī, there lived a certain householder who, when the time came for him to marry, took a wife. As they enjoyed themselves and coupled, one day his wife conceived. After nine or ten months had passed she gave birth to a child. The upper part of the child’s body was well proportioned, pleasing to the eye, and beautiful, but the limbs of his lower body were incomplete. No sooner had the child been born than the household began to succeed in all its endeavors. Its merchants traveling by land accomplished their aims, their merchants traveling by sea on great seafaring vessels accomplished their aims, and all of them safely returned. Their cattle and buffalo herds also thrived. Since everything they did was successful, the householder thought, “It’s all on account of our child that every one of our endeavors ### [26.17](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.17) is successful. This child of mine who was born without feeling in his limbs has glorious qualities.” At the elaborate feast celebrating his birth they asked, “What name should we give this child?” And they named him, saying, “Since this child is one who moves about by crawling, his name will also be Paṅgu.” They reared young Paṅgu on milk, yogurt, butter, ghee, and milk solids. The more he grew, the more the wealth of the household increased as well. Soon people began to say, “Because of him, whatever endeavors they undertake are successful. What glorious qualities this child has!” As soon as they heard this, the many inhabitants of Śrāvastī started to go see him from time to time. Afterward they undertook whatever aims they wished to accomplish in the name of the child, and they were successful. So it was that he became famous throughout Śrāvastī. When he grew up, his father made a jeweled palanquin for him to ride in. At home, they made him learn letters, tallying, and arithmetic; the study of seals, lending, deposits, and commerce; and the examination of cloth, jewels, gems, incense, medicine, elephants, horses, and arms and armor. He became skilled in writing, skilled at reading, learned, decisive, and industrious, a master of the eight types of examination. One day, as he was riding in the palanquin accompanied by a great throng, he entered the grounds of the garden. When he looked out from the palanquin, he saw a large crowd—group after group and elder after elder—convening in the garden of Prince Jeta. Seeing them, he asked in amazement, “Where is this great crowd headed?” “We’re going to see the Blessed One,” they ### [26.18](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.18) replied. “What is this ‘Blessed One’?” the lame young man asked. “At the foot of the Himalayas, not far from the hermitage of the sage Kapila, a child was born to the Śākyas,” they explained. “The brahmin sign tellers and augurs predicted, ‘If he remains here at home, he will become a universal monarch, but if he shaves his head and face and dons the colorful religious robes, and if with nothing short of perfect faith he goes forth from home to live as a mendicant, then he will be renowned throughout the world as a tathāgata, an arhat, a totally and completely awakened buddha.’ ” As soon as the young brahmin heard this, he was eager to meet the Blessed One. Accompanied by the great crowd he went to the garden of Prince Jeta, where the Blessed One sat teaching the Dharma amid a company of hundreds. Young Paṅgu saw the Blessed One from a distance. His body, graced and resplendent with the thirty-two signs of a great person, looked like it was on fire, like flames stoked with ghee, like a lamp set in a golden vessel, and like a pillar adorned with all manner of jewels. He was immaculate, clear-minded, and pure of heart. When he saw the Blessed Buddha the sight of him filled him with supreme joy, for beings who have gathered the roots of virtue to see a buddha for the first time experience such rapture as is not to be had even by those who practice calm abiding meditation for twelve years. After seeing him he descended from the palanquin in reverence toward the Buddha, crawled on four limbs before the Blessed One, touched his head to the Blessed One’s feet, and sat before him to listen to the Dharma. ### [26.19](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.19) The Blessed One directly apprehended his thoughts, habitual tendencies, temperament, capacity, and nature, and taught him the Dharma accordingly. When he heard it, Paṅgu 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. Having seen the truths, he thought, “If my body weren’t like this, I too would go forth in the Dharma and Vinaya so well spoken, to ford the floodwaters and completely escape my fetters with diligence, practice, and effort.” No sooner had he thought this than the limbs of his body were made whole. As he rejoiced, he was especially filled with joy toward the Blessed One. In his joy he rose from his seat, drew down the right shoulder of his upper garment, and asked the Blessed One, “Lord, 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.” With the words “Come, join me, monk! Practice the holy life,” the Blessed One led him to go forth as a novice, conferred on him full ordination, and instructed him. 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. ### [26.20](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.20) 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. “Lord,” the monks asked the Blessed Buddha, “what action did Paṅgu take that ripened into his birth into a family of great means, prosperity, and wealth? What action did he take that ripened into his becoming a paraplegic; that he pleased the Blessed One, and did not displease him; that as soon as he felt a sense of renunciation, his misfortune vanished and he became fortunate instead; and that he went forth in the doctrine of the Blessed One, cast away all afflictive emotions, and manifested arhatship?” “Monks,” the Blessed One recounted, “in times past, in this fortunate eon, when people lived as long as twenty thousand years and the tathāgata, the arhat, the totally and completely awakened buddha possessed of insight and perfect conduct, the sugata, the knower of the world, the tamer of persons, the charioteer, the unsurpassed one, the teacher of humans and gods, the blessed buddha known as Kāśyapa was in the world, there lived a certain lay vow holder in Vārāṇasī who was a very learned proponent of the Dharma with all the eloquence of wisdom and freedom. All the other lay vow holders held him in high esteem, and revered, honored, and venerated him. “The totally and completely awakened Buddha Kāśyapa had taken up residence in Vārāṇasī, and while he was there many lay vow holders came before him to listen to the Dharma. Whenever the totally and completely awakened Buddha Kāśyapa traveled from their region to another place, ### [26.21](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.21) the other lay vow holders would go to listen to the Dharma from that certain lay vow holder in Vārāṇasī. All the other lay vow holders would make a gift of five hundred gold coins to that lay vow holder. Those lay vow holders would also offer five hundred gold coins to the saṅgha. “One day that lay vow holder went to the monastery with the group of other lay vow holders. The entire saṅgha of monks was performing a monastic ritual, so the caretaker of the monastery sent all the lay vow holders away from the monastery and told them they weren’t allowed to listen. “The group of lay vow holders said, ‘The monks can send us away like that, but why should they send away a learned proponent of the Dharma with all the eloquence of wisdom and freedom, such as you? None among them is as erudite as you are.’ “This angered the lay vow holder and he shouted at the monks, ‘You all perch on your thrones as if you were disabled! Everything I earn I give to you, and now you’ve disgraced me in public without so much as a word to me personally!’ “The monks thought, ‘This emotionally afflicted person has become quite abased,’ and they said to the lay vow holder, ‘You must confess the mistake you’ve made by speaking harshly to us. Otherwise your actions are sure to bring an ugly result.’ “The lay vow holder was flooded with regret. He said, ‘It was wrong for me to speak harshly to ones so worthy of offerings.’ He confessed his mistake, gave gifts and made merit, went for refuge, and maintained the fundamental precepts all his life. “At the time of his death, he prayed, ‘Oh, in this way may I not meet with the results of the wrongful act of speaking harshly ### [26.22](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26.22) to such pure beings. Should the results of that action ripen to me, then as soon as I feel a sense of renunciation, may that misfortune vanish and may I be fortunate instead. May I serve the Buddha, Dharma, and Saṅgha, give gifts and make merit, go for refuge, and maintain the fundamental precepts all my life. By this root of virtue, wherever I am born, may it be into a family of great means, prosperity, and wealth. May my name be auspicious the world over. May all my intentions and all my wishes be successfully fulfilled.’ “O monks, what do you think? The one who was that lay vow holder then is none other than Paṅgu. The act of speaking harshly to the monks ripened such that for five hundred lives he was a paraplegic. The acts of giving gifts and making merit, taking refuge, maintaining the fundamental precepts all his life, and praying at the time of his death ripened such that wherever he was born, it was into a family of great means, prosperity, and wealth; that his name became auspicious the world over; that he pleased me, and did not displease me; that as soon as he felt a sense of renunciation, his misfortune vanished and he became fortunate instead; and that he went forth in my very doctrine, cast away all afflictive emotions, and manifested arhatship.” ## Linked texts (1) - [ལས་བརྒྱ་ཐམ་པ་པ](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo.26.2) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26](https://indike.org/pramana/in.bauddha.sanskrit.avadana.karmasataka*bo~en-84000.26) · Pramāṇa