大方便佛報恩經 4

English (machine translation) 4

Language: English

4.1

Translator's name lost, recorded in the Later Han catalogue

At that time, the Bhagavat was surrounded by the great assembly, who made offerings to him, revering, honouring, and praising him. Then the Tathāgata smiled joyfully, and from his mouth sent forth a great illumination of blue, yellow, red, and white, named Great Compassion, shining far into the ten directions, reaching above to the Akaniṣṭha Heaven and below to the eighteen hells; it shone upon Devadatta's body, and all the pains in his body immediately found peace. Then the great assembly with one voice praised the Tathāgata: "Excellent! Excellent, Bhagavat! Truly this is great benevolence! Truly this is great compassion! He is able to hold an impartial mind toward both enemy and kin. Devadatta constantly harbours an evil mind, seeking to harm the Tathāgata, yet the Bhagavat does not take this as a grievance, but pities and laments him, emitting the light of great compassion to shine far upon his body."

4.4

The Tathāgata then addressed the great assembly at large, saying: "It is not only in this present life that Devadatta has harmed me; in past lives he constantly wished to harm me. Through the power of my benevolence and compassion, I was thereby delivered."

4.5

Then Ānanda, observing that in the minds of the assembly there was universal doubt, immediately rose from his seat, bared his right shoulder, placed his right knee upon the ground, knelt reverently with joined palms, and said to the Buddha: "Bhagavat! How was it that in past lives Devadatta harmed the Bhagavat?"

4.6

The Buddha said to Ānanda: "Listen carefully! I shall explain and analyze it for you."

4.7

The Buddha said: "In a past life, immeasurable thousands of years ago, there was a kingdom named Vārāṇasī. Within it a Buddha appeared in the world, called Vipaśyin Tathāgata, Arhat, Samyaksaṃbuddha, Vidyācaraṇasaṃpanna, Sugata, Lokavid, Anuttara, Puruṣadamyasārathi, Śāstā Devamanuṣyāṇām, Buddha, Bhagavat. He lived in the world teaching and transforming for a full ten thousand years. After he passed into extinction, the saddharma remained in the world for twelve thousand years. After the semblance dharma had passed away, there was a king of Vārāṇasī named Mahārāja, who was sagacious, benevolent, and worthy, governing the kingdom according to the true law without unjustly oppressing the people. The king ruled sixty small kingdoms, eight hundred villages, and five hundred white elephants. His twenty thousand royal consorts had no sons at all. The king himself prayed and sacrificed to the deities of various mountains, rivers, ponds, and trees for a full twelve years. Thereupon the king's first and most cherished consort became pregnant; the second consort also became pregnant. The king was exceedingly joyful, serving them with his own hands and ensuring that beds, seats, food, and drink were all fine and soft. When the full ten months arrived, a prince was born, whose body was well-proportioned, adorned with wondrous color, and endowed with the marks of a human being. The second consort also gave birth to a son. The king was overjoyed, and immediately summoned his ministers, the hundred officials, along with various physiognomists, brāhmaṇas, and others to divine their auspicious and inauspicious signs. Holding the babies, he showed them to them and ordered names to be given. The physiognomists asked: 'When this child was born, what auspicious signs appeared?' They answered: 'As for the first prince, his mother’s nature had previously been vile and evil, prone to resentment, jealousy, arrogance, and conceited pride. But from the time she conceived the child, her nature has been gentle and good, her expression harmonious and pleasant, speaking with a smile; she is the first to inquire after others, speaking gentle words of benefit; she shows benevolence and pity to living beings as if to an infant.' The physiognomists answered: 'It is the blessings and virtue of this child that caused his mother to be like this.' Thereupon they gave him a name, calling him Prince Kalyāṇamitra. As for the prince born to the second consort, the physiognomists asked: 'When this child was born, what auspicious signs appeared?' They answered: 'His mother’s nature had previously always been gentle and good, being the first to inquire after others, speaking softly and pleasantly to please everyone's heart. But since she conceived, her nature has become violent, her speech coarse and evil, full of jealousy, resentment, and delusion.' The physiognomists answered: 'It is this child's karmic actions that caused his mother to be like this. He should be named Prince Pāpamitra.' They were nursed and raised until they reached the age of fourteen. Prince Kalyāṇamitra was intelligent, benevolent, and loved to practice giving; his parents loved him with partiality, cherishing him as their own eyes. Prince Pāpamitra was violent and evil in nature; his parents disliked him and did not look upon him with pleasure. He was jealous of his elder brother and constantly wished to harm him in every matter, refusing to follow his brother and acting in defiance and rebellion against him.

4.8

"Prince Kalyāṇamitra went out, preceded and followed by attendants, with musicians performing music and a great crowd surrounding him. Going out of the city to sightsee, he saw a plowman turning over the soil, bringing out worms which crows followed and pecked up to devour. Prince Kalyāṇamitra saw this from afar, and felt grief and pity; having grown up in the deep palace, he had never seen such things before. He asked those around him: 'What are these creatures doing, harming one another?' Those around him answered: 'Prince! That there is a kingdom depends on the people; that there are people depends on food and drink; that there is food and drink depends on plowing the fields and planting the five grains, whereby lives are preserved.' The prince thought: 'How bitter! How bitter!' Going forward a little further, he saw men and women weaving together, moving back and forth in great toil and hardship. The prince asked: 'What are they doing?' Those around him answered: 'Prince! These people are spinning and weaving, making various garments to cover their shame and conceal their five bodily parts.' The prince said: 'This too is toil and suffering, not just one kind.' Moving further forward, he saw people slaughtering cattle, camels, and horses, and skinning pigs and sheep. The prince asked: 'What kind of people are these?' Those around him answered: 'These people slaughter and sell meat to sustain their own lives and provide for their food and clothing.' The prince's skin and hair bristled, and he spoke these words: 'How strange! How bitter! The slaughterer has an unsparing heart, the strong and weak harm one another; killing life to sustain life accumulates disaster over successive kalpas.' Moving further forward, he saw groups of people netting birds and baiting fish, unjustly entrapping the innocent, the strong oppressing the weak. The prince asked: 'What people are these? What do they call this work?' Those around him answered: 'Prince! They net birds and catch fish. All such things are done to provide for food and clothing.' When the prince heard these words, his eyes filled with sorrowful tears: 'Living beings in the world create the roots of all evils. Multitudinous sufferings do not cease, bringing distress and joylessness.' Thereupon he turned his carriage and returned to the palace.

4.9

"The king asked the prince: 'Why do you return from your outing in such distress?' The prince recounted in detail the above matters to his father, the king. Hearing these words, the king said to the prince: 'The matters described above have never not existed; why is this worth grieving over?' The prince said: 'I now wish to ask a boon of the king; will the king grant it?' The king said: 'I have you as my son and cherish you dearly; I will not go against your wishes.' The prince said: 'I wish to take all of my father the king's storehouses, with all their treasures, food, and drink, to bestow them upon all.' The king said: 'As you wish; I will not oppose my son's wishes.'

4.10

"Prince Kalyāṇamitra then ordered his attendants to open the king's storehouses and had five hundred great elephants loaded with precious treasures. Exiting beyond the four city gates, he proclaimed throughout the realm: 'Whoever desires clothing, bedding, food, or drink may take as much as they wish and depart!' Prince Kalyāṇamitra's fame resounded afar in the eight directions, and all assembled like clouds. Before long, one-third was expended. Then the official in charge of the treasury entered to report to the king: 'Of all the treasures in the storehouses, the prince has already used one-third. The king should consider this.' The king said: 'He is the prince; I dare not go against him.' After a short while, the ministers conferred together: 'That there is a kingdom depends upon the treasuries. If the treasuries are emptied and exhausted, the kingdom will exist in name only.' They went again to report to the king: 'Of all the wealth and treasures, two-thirds have been used. The king should consider this.' The king said: 'He is my prince; I dare not go against him. You may stall a little and not fully satisfy his desires.'

4.11

"Prince Kalyāṇamitra wished to open the storehouses. The keeper of the treasury, citing other business, was absent; though pursued with urgency, he evaded and was not to be met. Prince Kalyāṇamitra said: 'How dare this petty man oppose my wishes? This must surely be my father the king's instruction. A filial son should not completely empty his parents' storehouses. I ought now to seek wealth and treasures myself to fully supply living beings. If I cannot fully supply all living beings with clothing, bedding, food, and drink, granting them to their heart's content, how can I be called the great king's prince?' He immediately gathered the ministers and the hundred officials together to deliberate, saying: 'In seeking wealth and profit, what pursuit is supreme?' Among them, a chief minister said: 'In the world's pursuit of profit, nothing surpasses plowing the fields; sowing one brings ten-thousand-fold.' Another minister said: 'In the world's pursuit of profit, nothing surpasses raising animals; pasturing and breeding them yields the greatest profit.' Another minister said: 'In the world's pursuit of profit, nothing surpasses entering the ocean to gather wondrous jewels. If one obtains the maṇi jewel, one will be able to fully supply all living beings to their heart's content.' Prince Kalyāṇamitra said: 'Only this is delightful!' He immediately entered the palace and reported up to his father the king: 'Your son now wishes to enter the great ocean to gather wondrous jewels.' When the king heard these words, it was like a person choking, unable to swallow or spit it out. He said to the prince: 'The kingdom is yours, and the precious treasures in the storehouses are yours to take and use as you please; why must you now enter the great ocean yourself? You are my son, born and raised in the deep palace; for sleeping you have canopied curtains, and for eating you indulge your palate. Now you would travel distant roads; who knows what hunger, thirst, cold, and heat you will suffer? Moreover, in the great ocean there are numerous perils: there are evil spirits and venomous dragons; rushing waves and fierce winds, swirling surges and churning depths; mountains of water bubbles, and giant makara fish. Of those who go, thousands and ten thousands depart, but only one or two reach their goal. How can you now wish to enter the great ocean? I will not permit you.' Prince Kalyāṇamitra then threw his five limbs to the ground, spreading out his hands and feet, and said: 'If my parents do not permit me to enter the great ocean, I shall forfeit my life here and never rise again.'"

4.12

"At that time, when the great king and the royal consorts saw this, their eyes did not leave him for an instant. They immediately stepped forward and admonished the crown prince: 'You may rise and take food and drink.' The crown prince said: 'If you do not permit me to enter the great sea, I will never take food or drink.' The king and the consorts were sorrowful and distressed; those in attendance wept, grieved, and threw themselves to the ground in sorrow and despair. In this way, he took neither drink nor food for one day, two days, three days, up to six days. His parents grieved, fearing that he would not survive. On the seventh day, they went before him, embraced his hands and feet with kisses, and coaxed him with gentle words: 'You may rise and take food and drink. This body, conditioned by food, depends upon food and drink to be sustained. If you do not eat and drink, your life will not survive.' The crown prince said: 'If my parents do not grant permission, I will surely perish here and never rise again.'

4.13

"At that time, the first consort addressed the king, saying: 'The boy's mind cannot easily be shaken or opposed. How can we bear to see this child abandon his life here? May the great king bestow compassion and grant him permission to enter the great sea, so that there may still be one chance in ten thousand. If you do not permit him now, he will surely perish here.' Unable to bear refusing him, the king then granted permission.

4.14

"At that time, Crown Prince Kalyāṇamitra immediately arose in delight and touched his head and face to his father the king's feet. The consorts and the hundreds, thousands, and ten thousands of palace women asked one another: 'Is Crown Prince Kalyāṇamitra dead or alive now?' They replied: 'The crown prince has now arisen, and is joyfully taking food and drink.' The king asked the crown prince: 'You are so earnest in your desire to enter the great sea; what do you intend to do?' He answered: 'Great King! I wish to obtain the great maṇi jewel in order to abundantly supply all that sentient beings require.'

4.15

"At that time, the great king immediately issued a proclamation everywhere: 'Who wishes to enter the sea? For those who go and return, their food, clothing, and treasures for seven generations shall not be lacking. I shall supply everything needed for the journey, including ships and mounts. Crown Prince Kalyāṇamitra also wishes to enter the sea to fetch the wonderful maṇi jewel.' When the multitude heard this, they gathered in joy, amounting to five hundred people, all saying: 'Great King! We shall now follow the crown prince.'

4.16

"At that time, in the kingdom of Vārāṇasī, there was a sea captain who had back and forth repeatedly entered the great sea, and knew well the routes and the signs of their passability or blockage. Yet he was eighty years old and blind in both eyes.

4.17

"At that time, the great king of Vārāṇasī went to the guide's place and informed him: 'Guide! I have only one son, who has never yet stepped beyond the gate. I trouble the great master to enter the great sea; please accompany him.' At that time, the guide raised his voice and wept aloud: 'Great King! The perils and hardships of the great sea are not few; among those who go, there are thousands and tens of thousands, but those who arrive are only one or two. How can the great king now cause the crown prince to travel such a perilous journey far away?' The king informed the guide: 'Out of pity for him, I have complied and granted permission.' The guide said: 'I dare not disobey.' At that time, Crown Prince Kalyāṇamitra prepared the travel gear for the five hundred men, and carried them to the shore of the great sea.

4.18

"At that time, his younger brother, Prince Pāpamitra, thought to himself: 'Our parents have always loved and cared for Crown Prince Kalyāṇamitra with partiality. Now he is entering the great sea to retrieve wonderful jewels; if he succeeds and returns, our parents will cast me aside.' Having thought this, he went and addressed his parents: 'Now I also wish to follow Kalyāṇamitra and enter the sea to retrieve wonderful jewels.' His parents, having heard this, replied: 'As you wish. At times of urgent danger on the road, when brothers accompany one another, they will surely rescue and protect each other.'

4.19

"Having arrived at the great sea, they secured their ships with seven iron chains and remained there for seven days. At sunrise, Crown Prince Kalyāṇamitra beat a drum and proclaimed: 'All of you people, who wishes to enter the sea? Those who will enter, remain silent. If any of you still long for your parents, brothers, wives, children, or the pleasures of Jambudvīpa, you may return home from here; do not go on my account. Why is this? In the great sea, perils are not few; among those who go, there are thousands and tens of thousands, but those who arrive are only one or two.' When he made this proclamation, the assembly remained silent. Thereupon he severed one chain and hoisted it onto the ship. Day after day he made the proclamation, and on the seventh day, he severed the seventh chain, hoisted it onto the ship, and set the sails facing the wind. By the power of the crown prince's compassionate mind and merit, there were no perils, and they reached an island in the sea, arriving at the jewel mountain. Having reached the treasure place, Crown Prince Kalyāṇamitra immediately beat the drum and proclaimed: 'You should know that the journey is remote. All of you, quickly load the precious jewels, staying for seven days at most.' He further said: 'These treasures are extremely heavy, and in Jambudvīpa they are beyond price. Do not overload, lest the ships sink and you fail to reach your destination; nor take too little, lest on this remote journey it not compensate for your toil.' When the preparations were complete, he bid farewell to the men, saying: 'All of you return safely and peacefully from here. I am about to proceed forward to fetch the maṇi jewel.'

4.20

"At that time, Crown Prince Kalyāṇamitra and the blind guide proceeded forward on the road. Traveling for seven days, the water came up to their knees. Advancing for another seven days, the water came up to their necks. Advancing for another seven days, they swam and were able to cross. They then reached a place in the sea whose ground was entirely of white silver sand. The guide asked: 'What is this ground?' The prince replied: 'The ground is entirely white silver sand.' The guide said: 'Looking around in all four directions, there should be a white silver mountain. Have you seen it yet?' The prince said: 'In the southeast, a white silver mountain appears.' The guide said: 'This path lies below that mountain.' Having arrived at that mountain, the guide said: 'Next we should reach golden sand.'

4.21

"At that time, the guide was exhausted, fell unconscious to the ground, and said to the crown prince: 'My life cannot last long by any means; I will surely perish here. Prince, from here travel east for seven days, and there will be a golden mountain. From that mountain, proceed forward for another seven days, and the ground will be entirely blue lotus flowers. Proceed forward for another seven days, and the ground will be entirely red lotus flowers. Having passed these flowers, there should be a city of the seven precious things, with yellow gold forming its battlements, white silver forming its watchtowers, red coral forming its wall-planks, inlaid and interwoven with musāragalva and agate, and covered above with nets of real pearls; seven tiers of moats made entirely of deep-blue lapis lazuli—the dwelling place of the great dragon king of the sea. In the dragon king's ear, there is a wish-fulfilling maṇi jewel. Go and beg it from him! If you obtain this jewel, it can fulfill the needs of Jambudvīpa, raining down the various seven precious things, clothing, food and drink, medicines for the sick, and music and entertainments. To sum up the essentials: whatever all sentient beings require, it can rain down as they wish; therefore it is called the wish-fulfilling jewel. If you, Prince, obtain this jewel, you will surely fulfill your original vow.' When the guide had spoken these words, his breath ceased and his life ended.

4.22

"At that time, Crown Prince Kalyāṇamitra stepped forward, embraced the guide, and wept aloud in sorrow: 'How unfortunate I am to lose in life the one who was my heaven!' He then covered the guide with golden sand, buried him in the earth, circumambulated him seven times to the right, bowed with his head to the ground, and departed. He went forward to the golden mountain. Having passed the golden mountain, he saw blue lotus flowers spread all over the ground, and beneath the lotus flowers were venomous blue serpents. These serpents possessed three kinds of venom: biting venom, touching venom, and breath venom. These venomous serpents coiled their bodies around the lotus stalks, opened their eyes, panted, and glared at the crown prince. At that time, Crown Prince Kalyāṇamitra immediately entered the samādhi of benevolence (maitrī). By the power of the samādhi, he arose and proceeded on the way, treading upon the lotus leaves as he went—at that time, the venomous serpents did not harm him because of the power of his benevolence—and went straight to the dwelling place of the dragon king. On the four sides of that city were seven tiers of moats, and inside the moats were full of venomous dragons, coiling together with their bodies, raising their heads and intertwining their necks to guard the city gates.

4.23

"At that time, the crown prince arrived outside the city gates. Seeing the venomous dragons, he thought with a mind of benevolence of all sentient beings of Jambudvīpa: 'If my body should now be harmed by these venomous dragons, all of you sentient beings will lose a great benefit.' At that time, the crown prince raised his right hand and said to the venomous dragons: 'You should know! For the sake of all sentient beings, I now wish to see the dragon king.'

4.24

"At that time, the venomous dragons immediately opened a path to let the crown prince pass, even through the venomous dragons guarding the city at the seven tiers of moats. When he reached beneath the city gate, he saw two jade maidens spinning crystal thread. The prince asked: 'Who are you?' They replied: 'We are the dragon king's bondservants who guard the outer gate.' Having asked, he advanced to beneath the middle gate, where he saw four jade maidens spinning white silver thread. The prince asked again: 'Are you wives of the dragon king?' They replied: 'No. We are merely the dragon king's bondservants who guard the middle gate.' Having asked, the prince advanced to the inner gate, where he saw eight jade maidens spinning yellow gold thread. The prince asked: 'Who are you?' They replied: 'We are merely the dragon king's bondservants who guard the inner gate.' The prince said to them: 'Announce me to the great dragon king of the sea: "Crown Prince Kalyāṇamitra of the king of Vārāṇasī in Jambudvīpa has come intentionally to see you, and is now beneath the gate."' Then the gatekeeper reported this accordingly. When the king heard these words, he wondered at the cause and thought to himself: 'Unless one is a person of pure goodness and merit, there is no way one could have traveled from afar through such perilous paths.' He immediately invited him into the palace, and the king came out to welcome him.

4.25

"In that dragon king's palace, deep-blue lapis lazuli formed the ground, and the couch and seat were made of the seven precious things, with various kinds of light dazzling the eyes. He then invited him to sit, and they exchanged greetings. Crown Prince Kalyāṇamitra thereupon expounded the Dharma for him, showing, instructing, benefiting, and delighting him, transforming him in various ways, praising and explaining discourses on giving, discourses on morality, and discourses on humans and heavens. At that time, the great dragon king of the sea was greatly delighted and said: 'Having troubled yourself to journey from afar, what is it that you require?' The prince said: 'Great King! All sentient beings in Jambudvīpa endure boundless suffering for the sake of clothing, wealth, and food and drink. I now wish to beg from the king the wish-fulfilling maṇi jewel in your left ear.' The dragon king said: 'Accept my humble offerings for seven days, and I shall surely present it to you.'

4.26

"At that time, Prince Kalyāṇamitra accepted the dragon king's invitation. After seven days had passed, he obtained the wish-fulfilling maṇi pearl and returned to Jambudvīpa. The dragon king of the great ocean sent various dragon spirits to fly through the air to escort him, arriving at this shore. Seeing his younger brother Pāpamitra, he asked him: 'Where are your followers and companions now?' He replied: 'Kalyāṇamitra! The ships sank and all have died to the last man; I, your younger brother, am all alone. Clinging to a dead corpse, I managed to save my life. All of the wealth has perished.' Kalyāṇamitra replied: 'In all under heaven, there is no great treasure that surpasses one's own body.' The younger brother said: 'That is not so. People wish to die rich rather than live poor. How do I know this to be so? I once went to a cemetery and heard the ghosts of the dead argue in this way.' Prince Kalyāṇamitra was by nature upright and honest, so he spoke the truth to his younger brother: 'Although you have lost your treasures, it does not matter. I have now obtained the wish-fulfilling maṇi pearl from the dragon king.' The younger brother said: 'Where is it now?' Kalyāṇamitra replied: 'It is now in my topknot.' When the younger brother heard these words, jealousy arose in his heart, and in anguish and frustration, he thought to himself: 'Our parents have always favored him with love, and now he has obtained the wish-fulfilling maṇi pearl as well. As for myself, my parents despise me more than broken tiles and gravel.' Having thought this, he said to Kalyāṇamitra: 'Splendid! How very good that you have obtained this treasure pearl! Now along this perilous road, we must guard it with extra care.'

4.27

"Then Kalyāṇamitra untied the treasure pearl, gave it to his younger brother Pāpamitra, and instructed him, saying: 'If you are tired and lie down to sleep, I shall guard it; if I lie down to sleep, you must guard it.' At that time, it was Pāpamitra's turn to guard the treasure pearl. While his elder brother lay asleep, he immediately got up, found two dry bamboo thorns, pierced both of his brother's eyes, snatched the pearl, and departed.

4.28

"At that time, Kalyāṇamitra called out to his younger brother Pāpamitra: 'A thief has pierced both my eyes here and taken the treasure pearl away!' But Pāpamitra did not answer. The elder brother then grieved: 'It seems my younger brother Pāpamitra has been killed by the thief.' As he cried out aloud in this way, his voice moved the deities, yet for a long time there was no answer. Then a tree spirit called out, saying: 'Your younger brother Pāpamitra is your evil thief! He pierced both your eyes and took the treasure pearl away. Why are you calling for Pāpamitra now?' When Prince Kalyāṇamitra heard these words, he choked with despondency and was consumed by grief and distress.

4.29

"At that time, Pāpamitra, carrying the treasure pearl, returned to his home country. Meeting his parents, he said: 'Father and Mother! Through my own merit, I was able to survive. But because Prince Kalyāṇamitra and all his companions had little merit, they drowned and died to the last man.' When the parents heard these words, they raised their voices in loud weeping, swooned, and collapsed to the ground. Cold water was sprinkled on their faces, and only after a long time did they revive. The parents said to Pāpamitra: 'How could you show your face here?' When Pāpamitra heard these words, he felt remorseful and troubled, and he immediately buried the treasure pearl in the ground.

4.30

"At that time, Prince Kalyāṇamitra's eyes had been pierced, and the dry bamboo thorns remained stuck in them, with no one to pull them out. Stumbling and wandering about, he did not know where to go. Suffering bitterly at that time, grievously afflicted by hunger and thirst, he could neither live nor die. Moving forward step by step, he arrived in the kingdom of King Ṛṣabha. King Ṛṣabha had a daughter who had previously been promised in marriage to Prince Kalyāṇamitra of the king of Vārāṇasī. King Ṛṣabha had a herdsman named Liucheng, who pastured five hundred cattle for King Ṛṣabha, following the water and grass.

4.31

"At that time, Prince Kalyāṇamitra sat in the middle of the road. Just then, the herd of cattle drew near, on the verge of trampling him. Among them was a bull-king, which straddled the prince on its four feet, allowing the entire herd of cattle to pass completely. Then, shifting its feet, circling to the right, and looking back, it stuck out its tongue, licked the prince's two eyes, and pulled out the bamboo thorns.

4.32

"At that time, the cattle herdsman, following behind, caught sight of him and asked: 'Who are you?' Kalyāṇamitra thought to himself: 'I should not disclose the whole story and plainly recount what happened earlier, lest it cause my younger brother great suffering.' He replied: 'I am merely a blind beggar.' The cowherd looked over his entire body and saw that his physical marks were unusual. He said to him: 'My home is nearby; I will provide for you.' The cattle herdsman then took Kalyāṇamitra back to his house, gave him various kinds of food and drink, and instructed all the members of his household, young and old: 'You must attend to and serve this man just as you would me, without difference.' After a month or more had passed in this way, his household grew tired of it and said: 'Our family finances are not abundant; how can we constantly provide for this blind man?' When Kalyāṇamitra heard these words, he felt crestfallen. After that night had passed, when the next morning arrived, he said to the master of the house: 'I wish to leave now.' The master replied: 'What has displeased you that you wish to abandon me and leave?' Kalyāṇamitra replied: 'By the nature of guest and host, the situation cannot last long.' Kalyāṇamitra said: 'If you have affection for me, make a resounding zither for me. Send me to a place where there are many people, a great city or town.'

4.33

"The master then provided for him according to his wishes, escorted him to a place crowded with people in the city of Ṛṣabha, and returned home in peace. Kalyāṇamitra was skilled at playing the zither; its tones were harmonious and elegant, delighting the minds of the multitude. The entire crowd joined together to supply him with food and drink, even enough to satisfy five hundred beggars on the road of Ṛṣabha, who all ate their fill. At that time, the king of the country had an orchard that was flourishing and luxuriant, but constantly troubled by birds. The orchard keeper said to Kalyāṇamitra: 'Guard against the birds for me, and I will provide well for you.' Kalyāṇamitra replied: 'I have no eyes; how can I chase away the birds for you?' The orchard keeper said: 'I have a method: I will tie ropes to the tops of the trees and attach bronze bells. When you sit under a tree and hear the sound of birds, pull on the end of the rope.' Kalyāṇamitra replied: 'That I can do.' He led him beneath a tree, and having settled him there comfortably, he left. Kalyāṇamitra guarded against the birds while also playing the zither to entertain himself. At that time, the daughter of King Ṛṣabha went with her attendants into the orchard to view it. Seeing this blind man, she approached him and asked: 'Who are you?' He replied: 'Merely a blind beggar.' When the princess saw him, love arose in her heart, and she could not bear to leave him. The king again sent an envoy to summon his daughter. The daughter said: 'I am not going. Bring food for me.' After finishing eating and drinking with this blind man, she said to the great king: 'For the king to give me to this blind man now would perfectly suit my wish.' The king said: 'You are possessed by a demon, mad and deranged! How could you live together with this blind man? Do you not know? Your parents previously promised you to Prince Kalyāṇamitra of the king of Vārāṇasī. Kalyāṇamitra has gone out to sea and not yet returned. How can you become a beggar's wife now?' The daughter said: 'Even so, even if it costs my life, I will never leave him.' Hearing these words, the king could not refuse. He immediately dispatched an envoy to bring the blind man and shut him in a quiet room.

4.34

"At that time, the princess went to where the blind man was and said to him: 'Do you know? I wish to become husband and wife with you now.' Kalyāṇamitra replied: 'Whose daughter are you, that you wish to become my wife?' She replied: 'I am the daughter of King Ṛṣabha.' Kalyāṇamitra replied: 'You are a princess, and I am a beggar; how could we show mutual respect?' The woman said: 'I shall serve you with all my heart and never disobey your will.' After ninety days had passed in this manner, the wife went out on some small matter without informing her husband, returning only after a long time. Kalyāṇamitra reproached her: 'You went out secretly without informing me. Where did you go and come back from?' The wife said: 'I did not go out secretly.' The husband said: 'Whether secret or not, who can know you?' The woman was grieved, her eyes filled with tears, and she made a solemn vow: 'If I have gone out secretly, may both your eyes never heal; but if that is not so, may one of your eyes be restored as before.' Having made this vow, one of her husband's eyes blinked and fluttered, and was restored as before; the pupil shone brightly like a shooting star, and his vision was clear and bright, so that he was able to see his wife. The wife said: 'How is it? Do you believe me or not?' Kalyāṇamitra smiled. The wife said: 'You do not recognize the favor of my caring for you. I am the daughter of the king of a great nation, and you are a lowly man, yet I have served you with all my heart, and still you did not trust me.' The husband said: 'Do you recognize me?' She replied: 'I recognize you; you are a beggar.' The husband said: 'That is not so; I am Prince Kalyāṇamitra of the king of Vārāṇasī.' The wife said: 'You are an utter fool! How could you utter such words? Prince Kalyāṇamitra of the king of Vārāṇasī went out to sea and has not yet returned; how can you now say that you are that person? These are false words! I do not believe them.' Kalyāṇamitra said: 'Since my birth, I have never spoken falsely.' The wife said: 'Whether false or true, who could believe it?' The husband said: 'If I am speaking falsely and deceiving you, may my other eye never heal. If I am speaking the truth, may my other eye be restored as before, so that you may see it.' Having formed this thought, immediately, in accordance with what he had sworn, the pupil shone brightly, no different from the original.""

4.35

"Prince Kalyāṇamitra's two eyes were restored; his face was handsome, he was fully endowed with human marks, and his exquisite appearance was superlative, without peer in the world. When his wife saw him, joy arose in her heart, as if she were receiving a sage; she looked all over his body, not taking her eyes off him for an instant. She then entered the palace and said to her royal father: 'My husband right now is none other than Prince Kalyāṇamitra!' The king said: 'You are a fool, mad and possessed by a demon to speak like this! Prince Kalyāṇamitra went out to sea and has not yet returned; how can you now call this beggar a prince?' The daughter said: 'No, it is not so. If you do not believe me, you may take a look.' The king immediately went to see, and having seen him, he recognized that he was Prince Kalyāṇamitra. He felt fearful and said: 'If the king of Vārāṇasī hears of this matter, he will resent me not a little.' He then stepped forward and apologized to Prince Kalyāṇamitra: 'I truly did not know.' The prince said: 'There is no harm. Present gifts on my behalf to give to this cattle herdsman.' King Ṛṣabha then gave gold, silver, precious jewels, robes, food, and drink, together with the five hundred cattle that he had grazed. The man was delighted and praised him boundlessly: 'Prince Kalyāṇamitra! I had done so little to earn favor, yet he is able to repay me with such wealth!' At that time, the cattle herdsman called out in a loud voice among the great assembly: 'Indeed, secret giving brings open reward; in the matter of giving, the fruition is vast and wide!' At that time, the immeasurable multitude rejoiced in their hearts, and all gave rise to the aspiration to give, relieving all beings, taking the quest for Buddhahood as their foundation. The heavenly spirits of empty space praised that man, and so his words were fulfilled: so it is, so it is."

4.36

"At that time, before Prince Kalyāṇamitra had entered the great ocean and while he was still in the palace, he had raised a white wild goose. Clothing, bedding, food, and drink, walking, standing, sitting, and lying down—they were always together. At that time, the queen mother went to where it was and said to the goose, 'When the prince was here, he was always together with you. Now he has entered the great ocean and has not returned; whether he is alive or dead cannot be known, and I am unable to obtain certain and true news. Why do you not now long for the prince?' When the goose heard these words, it cried out mournfully, tossing about, tears filling its eyes, and replied, 'Great Queen! If you wish me to search for the prince, I dare not disobey your command.' At that time, the queen wrote a letter with her own hand and tied it around the neck of the goose. Calling out, the goose asked where the prince was in the great ocean; its body soared into the sky, wheeling and soaring as it flew away. When the queen saw this, reliance arose in her heart: 'Now this goose will surely obtain certain and true news of whether my son is dead or alive.' Flying to the great ocean, it traversed it all around, searching for him without finding him. In turn, it reached the kingdom of Ṛṣivadana and saw Prince Kalyāṇamitra far off before the palace. The goose gathered its body, spread its wings, and flew toward him; having arrived, it cried mournfully with joy. The prince at once took his mother's letter, made reverent obeisance with the crown of his head, broke the seal, and opened it to read. He then knew that his father and mother were weeping day and night, longing for the prince, and that both their eyes had lost their sight.

4.37

"At that time, the prince at once wrote a letter in his own hand, recounting in full the above events to his parents. He again tied the letter to the goose's neck, and the goose, full of joy, returned to Vārāṇasī. When his parents received the prince's letter, they leaped for joy and praised it boundlessly, learning in full that the prince had been harmed by his younger brother Pāpamitra, who had seized the precious jewel, causing him boundless suffering and distress. His parents immediately put handcuffs and fetters on Pāpamitra's hands and feet, a cangue and chain around his neck, and shut him up in prison. They sent an envoy to inform King Ṛṣivadana: 'Why do you now detain the prince and cause me sorrow and suffering?' When King Ṛṣivadana heard these words, terror arose in his heart; he at once dressed the prince in fine robes and escorted him to the border. The prince sent an envoy to tell King Ṛṣivadana: 'Kalyāṇamitra has returned from the ocean.' Then King Ṛṣivadana arranged music and entertainment, with attendants leading ahead and following behind, sweeping, sprinkling, and burning incense, hanging silk banners and canopies, beating bells and striking drums, to welcome the prince from afar, bringing him back into the palace, marrying his daughter to him, and escorting him back to the kingdom of Vārāṇasī. When his parents heard that the prince had returned, they rejoiced boundlessly; riding great famous elephants, arranging music and entertainment, sweeping, sprinkling, and burning incense, hanging silk banners and canopies, they welcomed the prince from afar. The men and women of the kingdom, hearing that the prince had entered the great ocean and returned safe and sound, rejoiced boundlessly, and all went out to welcome him. Prince Kalyāṇamitra stepped forward and bowed his head at his parents' feet. The king and the queen, being blind, could not see the prince's appearance; they touched and stroked him with their hands: 'Are you my son Kalyāṇamitra or not? Your parents yearned for you, suffering sorrow like this.' After the prince finished inquiring after his parents' well-being, he raised his hand and spoke aloud in thanks to the petty kings, ministers, and all the assembly of the kingdom's people, saying: 'I have troubled the great assembly; from here you may return.' Prince Kalyāṇamitra said to his father the king: 'Where is my younger brother Pāpamitra now?' The king said: 'You need not inquire after him. Such an evil person is now in prison and must not be released.' Prince Kalyāṇamitra said: 'I wish that Pāpamitra be released so that I may meet with him.' When he had spoken thus three times, the king could not bear to refuse, and opened the prison gate.

4.38

"At that time, Pāpamitra, with hands and feet in handcuffs and fetters, and neck in a cangue and chain, went to see Kalyāṇamitra. Seeing him like this, the elder brother said to their parents, 'Please remove the cangue and chain for my younger brother.' After the cangue and chain were removed, he immediately stepped forward and embraced him, gently coaxing him and asking in a soft voice, 'Have you been exceedingly weary and afflicted? Where is my precious jewel that you took?' When he had asked thus three times, [Pāpamitra] finally replied, 'It is buried in the earth in such-and-such a place.' Prince Kalyāṇamitra retrieved the precious jewel, went before his parents, knelt down, burned exquisite incense, and immediately made an oath, saying: 'If this precious jewel is a wish-fulfilling jewel, may both of my parents' eyes become clear and bright as before.' Having made this vow, they were immediately restored. His parents were able to see their son; they leaped for joy, their rejoicing and good fortune boundless.

4.39

"At that time, on the morning of the fifteenth day of the month, Prince Kalyāṇamitra bathed himself clean, put on fresh, clean clothes, and burned exquisite precious incense. Atop a high tower, holding an incense burner in his hands, he bowed with his head to the ground in reverence to the maṇi jewel, and made a vow, saying: 'For the sake of all sentient beings in Jambudvīpa, I endured extreme hardship and suffering to seek this precious jewel.' At that time, a great wind arose in the east, blowing away clouds and mists; the sky became bright and clear, and all the filth, feces, urine, ashes, dirt, and wild grasses in Jambudvīpa—once the cool wind moved, all was made pure. Through the majestic power of the jewel, naturally ripe non-glutinous rice, fragrant, sweet, soft, and fine, complete in color and flavor, rained down everywhere in Jambudvīpa, filling ditches and channels, accumulating up to the knees; next, famous garments, superior robes, pearl necklaces, and hairpins and bracelets rained down; next, gold, silver, the seven treasures, and various exquisite musical entertainments rained down. To speak of the essentials, all the instruments of pleasure required by all sentient beings were fully supplied. That a bodhisattva cultivates great compassion, practices the dāna-pāramitā, and amply supplies sentient beings with all instruments of pleasure—such was this affair."

4.40

The Buddha said to Ānanda: "The great king of Vārāṇasī at that time was none other than my present father, Śuddhodana; the mother at that time was none other than my present mother, Queen Māyā; Prince Pāpamitra at that time was none other than Devadatta; and Prince Kalyāṇamitra at that time was none other than myself. Ānanda! In past lives, Devadatta constantly harbored evil intentions to harm and destroy me. Yet by the power of forbearance, I constantly kept in mind the bestowal of kindness, and by this means he was delivered; how much more so now that I have become a Buddha?"

4.41

When the Buddha preached this Dharma, immeasurable hundreds of thousands of people attained the fruit of srotāpanna up to the fruit of arhat; moreover, immeasurable hundreds of thousands of people all generated the thought of anuttarasamyaksaṃbodhi; and furthermore, immeasurable hundreds of thousands of sentient beings all generated the aspiration of a śrāvaka or pratyekabuddha.

4.42

Ānanda said to the Buddha: "What should this sūtra be named? How should it be upheld?"

4.43

The Buddha said: "This sūtra is named 'The Buddha's Repaying of Kindness Through Upāya to Amply Supply All Sentient Beings'."

4.44

The great assembly, having heard the sūtra, rejoiced, made obeisance, and departed.

4.45

Furthermore, although Devadatta had renounced the household life to follow the Buddha, his jealousy was deep and he sought gain and offerings. Even though he was able to recite sixty thousand elephant-loads of sūtras, he still could not avoid the retribution of Avīci Hell. This man was close and friendly with King Ajātaśatru, cherishing each other in their hearts and trusting his words. At that time, Devadatta said to King Ajātaśatru: "You may become the new king, and I also wish to become the new Buddha." Ajātaśatru replied, "This cannot be so. My father the king is still alive." Devadatta said, "You should eliminate him; I also wish to destroy the Buddha. Thereafter, a new king and a new Buddha teaching and transforming sentient beings—would that not be delightful?"

4.46

Then Ajātaśatru followed his words, ended his father the king's life, and ruled over the kingdom of Vārāṇasī. Devadatta said to King Ajātaśatru: "I wish to harm and destroy the Tathāgata." Ajātaśatru said: "The Tathāgata possesses great spiritual power and knows in advance what people think; how could you now harm him? Moreover, the Tathāgata has great disciples—Śāriputra, Mahāmaudgalyāyana, Kimbala, Aniruddha, and others." Devadatta said to Ajātaśatru: "The king must now assist me." Ajātaśatru said: "What should be done?" He replied: "Great King! You should establish a restriction, not permitting clothing, bedding, food, or drink to be given to any of the bhikṣus." King Ajātaśatru proclaimed an order throughout: "If anyone gives clothing, bedding, food, or drink to the bhikṣus, their hands and feet shall be cut off." These great disciples and the entire great assembly were dwelling together with the Buddha on Mount Gṛdhrakūṭa; begging for food in succession, they were utterly unable to obtain any, for one day up to seven days. Śāriputra and the other great disciples all used their spiritual powers to go to various regions to seek robes and beg for food.

4.47

Then Devadatta said to King Ajātaśatru: "All the Buddha's great disciples are not here now. The Tathāgata is completely alone. The king may send a messenger to invite the Tathāgata. When he enters the palace city, five hundred great, vicious black elephants should be plied with liquor to make them completely intoxicated and wild. If the Buddha accepts the invitation and comes into the city, release the heavily intoxicated elephants to trample him to death."

4.48

Then King Ajātaśatru sent an envoy to invite the Tathāgata. The Buddha and five hundred arhats accepted the king's invitation and went forward into Rājagṛha. At that time, King Ajātaśatru released the five hundred drunken elephants, which dashed wildly and collided violently, snapping trees, toppling walls, and roaring frightfully as they charged toward the Tathāgata. Then the five hundred arhats were all terrified; leaping into the air, they hovered above the Buddha. At that time, Ānanda circled around the Tathāgata, so terrified that he could not leave. At that time, by the power of compassion, the Tathāgata raised his right hand, and from the tips of his five fingers emerged five lions with open mouths roaring; the five hundred drunken elephants fell terrified to the ground. Then the Tathāgata, surrounded by the great assembly, went forward into the royal palace. King Ajātaśatru came out to receive him and invited the Buddha to sit. When the Buddha was seated, [the king] sought mercy and repented, saying to the Buddha: "Bhagavat! It was not my fault, but Devadatta's alone."

4.49

The Buddha told the great king: "I also know this. Devadatta has constantly wished to harm and destroy me; it is not just now. In past lives, he also constantly wished to harm and destroy me. By the power of compassion, I was able to be delivered."

4.50

At that time, King Ajātaśatru joined his palms, stepped forward, and said to the Buddha: "Bhagavat! In past lives, how did Devadatta harm and destroy the Tathāgata?"

4.51

The Buddha said, "Listen attentively! I shall explain and analyze this for you. In the past, incalculable kalpas ago, there was a great king who was fond of eating wild goose meat, and he made a hunter constantly catch geese with nets. At that time, a flock of five hundred geese came from the north, flying through the sky toward the south. Among them, the goose king fell into the net. Thereupon the hunter was overjoyed, and immediately came out of his thatched hut, wishing to take and kill it. At that time, there was a goose that cried mournfully and spat blood, lingering and not leaving. The hunter bent his bow and wished to shoot it, but it did not flee from the bow and arrow, never taking its eyes away for a moment, and flapped its two wings, throwing itself toward the goose king. The flock of five hundred geese lingered in the empty sky, also not leaving. Then the hunter saw this single goose crying mournfully and spitting blood, yearning with such affection. The hunter then had this thought: 'Even birds and beasts can yearn for one another and cherish each other like this, disregarding their own lives. With what heart should I now kill this goose king?' Immediately he opened the net and let it go. At that time, the single goose cried mournfully in joy, flapped its wings and followed behind, and the flock of five hundred geese surrounded them from front and behind, flying away into the sky. Thereupon the hunter reported to the great king: 'I netted a goose king, which should have been delivered to the royal kitchen to prepare meals. But I saw a single goose crying mournfully and spitting blood, not fleeing from the bow and arrow, lingering and not leaving. Pondering this goose, I immediately released the goose king; five hundred followers surrounded them from front and behind and flew away into the sky.' When the great king heard these words, his heart was deeply grieved, and he immediately gave rise to a compassionate mind: 'Even birds and beasts love and cherish each other, protecting and sparing each other's lives like this.' Thereupon the great king immediately ceased eating goose meat, vowing never again to catch them.

First 51 of 71 passages. Read on

Linked texts (1)

大方便佛報恩經 — Classical Chinese