經律異相 18

English (machine translation) 18

Language: English

18.1

Compiled by the Liang dynasty śramaṇas Sengmin, Baochang, and others

1. "Double-Surname" swallowed by a fish and not dying, leaving home and attaining the Way
2. Śroṇa Koṭīkarṇa's excessive diligence
3. Rāṣṭrapāla enticed by his father
4. Hiraṇya giving two coins to the Buddha and Saṅgha, and holding gold coins in his hands in this life
5. Puṣpadeva in a past life gathering flowers as an offering, now having flowers rain upon him from heaven
6. Ratnadeva in a past life scattering a handful of stones in place of pearls to the Saṅgha, thus having the seven treasures rain from heaven when born
7. The monk of few desires and contentment hearing the Dharma and attaining the Way
8. The artisan monk contemplating and accomplishing the Way
9. A thief becoming a monk, meeting the Buddha, and awakening to the Way
10. A gluttonous monk observing and attaining the Way
11. The beggar monk displaying supernatural powers to enter the palace of Jeta
12. Four monks discussing suffering, meeting the Buddha, and attaining the Way
13. Four monks discussing pleasure, the Buddha declaring it to be suffering, their minds awakening and attaining the Way
14. A monk delivering his mother from the sufferings of Niraya
15. A monk following his teacher's instruction and attaining the Way
16. A monk entering the Way through the contemplation of white bones
17. A monk attaining the Way upon receiving the rains-retreat seniority at the pravāraṇā
18. A monk fond of sleeping attaining the Way through the Buddha's delight in his past habits
19. A monk prone to sleep seeing a magically manifested deep pit, becoming terrified, and attaining the Way
20. A monk eating much and attaining the Way of an arhat
21. A monk long sick, washed by the Buddha, hearing the Dharma, giving up his life, and attaining nirvāṇa without remainder
22. A monk attaining the Way because of fear
23. A monk dallying with a woman who had a bad reputation, attempting suicide, awakened by a deva, and attaining the Way through diligence
24. A monk who in secular life killed his mother, converted by Bodhisattva Puṣpaśiras (Mañjuśrī), leaving home and attaining the Way
25. An impoverished old monk about to die, the Buddha recounting his past deeds and permitting him to leave home
26. A monk seeing a srotāpanna serve as a karmadāna and suffer a painful retribution, becoming frightened and thereby attaining the Way
27. Two monks whose practices differed, whose retributions were also different
28. A śramaṇa sitting under a tree unable to eliminate covetous thoughts, the Buddha manifesting a body to preach the Dharma, and his attaining the Way of an arhat
29. A śramaṇa feeding the Saṅgha wiping his soiled hands on a pillar, causing the pillar to split
30. A śramaṇa urinating without snapping his fingers, splashing urine on a ghost's face
31. A śramaṇa opening a door, fire issuing from his five fingers

18.3

1. "Double-Surname" Swallowed by a Fish and Not Dying, Leaving Home and Awakening to the Way

18.4

In the kingdom of Śrāvastī, there was a wealthy elder possessing boundless riches, but he had no sons or descendants and was constantly dejected and anxious. He prayed and made sacrifices to seek one with utmost sincerity and devotion. His wife gave birth to a boy, remarkably handsome and rare. When his parents and kinsmen gathered on an occasion for a banquet, they went to the bank of a great river to feast and amuse themselves. The parents brought the child to the gathering; doting on this child, the father lifted him up and danced with him from his seat. When the father finished dancing, the mother took him in turn, rejoicing and making merry. Coming to the edge of the river, her attention was suddenly distracted; she did not hold him firmly, and the child slipped and fell into the water. She immediately reached and grabbed for him, but in the end could not catch him. The parents grieved and mourned him, their hearts torn with love and attachment. Yet due to the child's merit, he did not die after all; drifting and floating with the current, he was swallowed by a fish. Although inside the fish's belly, he still did not die. In a village downriver, there was another wealthy household that also had no sons, having sought one through various means without success. That wealthy household continually employed a slave whose trade was catching living creatures. By chance, he caught the fish that had swallowed the little child. Cutting open its belly, he found the child and gave him to his master. His master examined him and congratulated himself, saying: "My family has long prayed and sacrificed to the deities, seeking offspring with sincere devotion, and now heaven has granted him to me in response!" He then had him wiped clean and breastfed to raise him. The parents in the upper village heard that an elder in the lower village had obtained a child from a fish's belly, and immediately went to his place to pursue and demand him, saying: "He is my son. I lost this child at that river; now that you have found him, please return him to me." Then that elder answered him, saying: "My family has long prayed and made sacrifices to seek a son. Now the spirits have responded and bestowed a child upon me. Where on earth has your lost child gone?" With the dispute unresolved, they went to the king to seek a judgment. Thereupon both families presented their arguments. The child's parents said: "He is my child; I lost him in the river at such-and-such a time." That other elder also said: "I obtained him from the belly of a fish in the river; he is truly my son, not born of you." Hearing their words, the king did not know what to do, so he arbitrated the matter for the two families: "You two elders each claim this child. Now, if I give him to one, it would not be reasonable. You shall provide for him together. When the child grows up, each family shall take a wife for him and establish an estate for him, and he shall reside in the two places separately. A son born to this wife will belong to this family, and a child born to that wife will belong to that family." Then the two elders each complied with the king's instructions. When the child grew up, both families arranged wives for him and supplied whatever he needed without any lack. The child said to his two sets of parents: "Since I was born, I have encountered hardship and misery; falling into the water, swallowed by a fish, I was rescued on the brink of death. Now my aspiration is to leave home; I only pray that my parents will grant me permission." At that time, the two sets of parents loved this child dearly and could not oppose him, so they granted him permission. He went to the Buddha's place, seeking to enter the Way. The Buddha said: "Welcome!" His hair fell out naturally, and he immediately became a śramaṇa, named "Double-Surname" (Dvikula / Saṃjīva). The Buddha preached the Dharma for him, and he exhausted all suffering and became an arhat. The Buddha said: "Long ago in the past, there was a Buddha, a Bhagavat, named Vipaśyin, who gathered a great assembly to preach the marvelous Dharma. At that time, an elder came into the assembly, heard the great Dharma expounded on the merit of giving and morality, gave rise to faith and reverence, took the three refuges and the precept against killing, and furthermore offered one coin to that Buddha. Life after life, he received blessings and never lacked wealth. The elder's son of that time is now the monk Double-Surname. Because he offered one coin to the Buddha, he was constantly wealthy in money and goods for ninety-one kalpas, continuing down to this life, where parents of two families supplied his needs. Because he took the precept against killing, falling into the water and being swallowed by a fish could not kill him. Because he took the three refuges, he attained arhatship." (From the Damamūkanidāna-sūtra, fascicle 5.)

18.5

2. Śroṇa Koṭīkarṇa's Excessive Diligence

18.6

The Buddha was in the country of Campā, beside the Thunder Sound Pool. The Venerable Śroṇa Koṭīviṃśa was in a quiet place, practicing the fundamental Dharma on his own and not abandoning the ascetic practices (dhūta). Day and night he walked in meditation, and the tracks of his feet where he walked were as if flowing with blood. Constantly exhorting himself, his mind tainted by outflows was nevertheless not liberated. At that time, Śroṇa Koṭīviṃśa had this thought: 'In austere practice and energetic striving, I am foremost; yet my mind with outflows is not liberated now. Moreover, my family estate possesses abundant wealth and plentiful treasures. It would be fitting to cast off the robes, become a layperson again, and use the wealth to make extensive donations.' The Buddha knew this in his mind and went to that place. The Buddha said to Śroṇa Koṭīviṃśa: 'Formerly, when you were at home, you were skilled at playing the lute. When the lute strings were extremely tight, were the sounds not discordant and fit to listen to?' 'No, Bhagavat.' The Buddha said: 'When the lute strings were extremely loose, were they fit to listen to?' 'No, Bhagavat.' The Buddha said: 'When they were neither tight nor loose, was the sound fit to listen to?' 'Indeed, Bhagavat.' The Buddha said: 'Extreme energetic striving is like frivolous play; but if one is lax, this falls into wrong views. If one can remain in the middle, this is the superior practice. In this way, before long, you will attain freedom from outflows.' Having heard these words, Śroṇa Koṭīviṃśa returned to the side of the Thunder Sound Pool, contemplated the Buddha's teaching, and became an arhat. (From the Ekottarika Āgama, fascicle 8)

18.7

3. Rāṣṭrapāla is Enticed by His Father

18.8

The brāhmaṇa Rāṣṭrapāla asked the Buddha for ordination. The Buddha said: 'First take leave of your parents.' His parents would not give permission. Rāṣṭrapāla lay on the ground for many days without eating. His parents comforted and pleaded with him, but to the end he remained silent. Pitying his determination, they then granted permission. He went forth, received full ordination, and became an arhat. Ten years later, he returned to his village, begging for food from house to house in sequence. His father saw him, did not recognize him, scolded him, and gave him nothing. A maidservant took his bowl, filled it with discarded rotten food, and gave it to him. She returned and reported to the master of the house: 'Rāṣṭrapāla has returned!' The father immediately went out to look, and asked: 'Having returned, why did you not come to my gate?' He replied: 'I already arrived, and received scolding.' The father pulled him into the room, prepared various fine foods, and had elephants carry gold and silver to place in the courtyard higher than a man, along with countless coins and goods, [saying]: 'You may return to secular life.' The mother ordered the newlywed wife to dress up and go to Rāṣṭrapāla's side. The relatives joined together in repeatedly admonishing him. Rāṣṭrapāla said: 'If you wish to give food, then give it; why bother me with harassment?' (From the Madhyama Āgama, fascicle 28)

18.9

4. Kanakavarna Gives Two Coins to the Buddha and Saṅgha and in His Present Life Holds Gold Coins in His Hands

18.10

In the city of Śrāvastī there was a great elder. His wife gave birth to a baby boy named Kanakavarna, who was extraordinarily handsome. The boy's hands were clenched into fists; the parents were frightened and opened both his hands, whereupon they saw two gold coins in the child's hands. Delighted, they took them, but they continuously reappeared. Taking them diligently in this way, they filled the treasury without exhausting them. When the boy grew older, he addressed his parents, asking to go forth from the household life, and they granted it. He went to the Buddha's place, shaved his hair and beard, and donned the kāṣāya. When he came of age, he received the precepts. Approaching the platform, he paid homage to the assembly of monks in sequence. Wherever he paid homage, both his hands pressed on the ground, and in every spot there were two gold coins. After receiving the precepts, he practiced with diligent effort and attained the path of an arhat. Ānanda addressed the Buddha: 'What merit did this monk Kanakavarna previously create that he held gold coins in his hands?' The Buddha said: 'Ninety-one kalpas ago, there was a Buddha named Vipaśyin who appeared in the world. As he was traveling through the realms with the assembly of monks, the elders prepared offerings for the Buddha and his disciples. At that time, a poor man gathered firewood and sold it, earning two coins. Seeing the Buddha, he was filled with joy, and immediately gave the two coins to the Buddha and the Saṅgha. Because the poor man gave the two coins to the Buddha and the Saṅgha, for ninety-one kalpas he constantly held gold coins in his hands, and wealth and treasures came to him spontaneously. That poor man of that time was this monk Kanakavarna.' (From the Sūtra of the Wise and the Foolish, fascicle 2)

18.11

5. Puṣpadeva Gathered Flowers to Make Offerings in a Past Life, and Today Flowers Rain Down on Him

18.12

In the country of Śrāvastī there was a wealthy elder. He had a son whose face was handsome. The heavens rained down numerous flowers that piled up and filled the house. They named this child Phubati (in Liang language: Huatian, Puṣpadeva). When the boy grew older, he went to the Buddha's place. He thought to himself: 'Having come into this world, I have been able to meet the Holy Honored One.' He then stepped forward and addressed the Buddha, saying: 'I pray only that the Bhagavat and the assembly of monks would condescend tomorrow to visit my humble house and receive a modest vegetarian meal.' The Buddha accepted the invitation. Puṣpadeva returned home and miraculously transformed jeweled couches throughout the house, setting them in orderly array. The Buddha and the assembly of monks took their seats; by virtue of Puṣpadeva's merit, food and drink were spontaneously provided. When the Buddha and the monks had finished eating, the Buddha extensively explained the essentials of the Dharma for Puṣpadeva. Puṣpadeva's entire family attained the fruit of stream-enterer (srotāpanna). Puṣpadeva then took leave of his parents to seek renunciation from secular life, and his parents permitted it. The Buddha said: 'Welcome!' His hair and beard fell off spontaneously, and kāṣāyas clothed his body. Following and cultivating the Buddha's teaching, he attained the status of an arhat. Ānanda addressed the Buddha: 'What merit did Puṣpadeva have to attain this?' The Buddha said: 'In the past, there was a Buddha named Vipaśyin who appeared in the world to deliver sentient beings. At that time, the noble clans all made offerings. There was a poor man who rejoiced upon seeing the monks; he went to the wild marshes, gathered various wild flowers, and scattered them over the great assembly. The Buddha told Ānanda: 'The poor man of that time is now this monk Puṣpadeva. By the virtue of scattering flowers, for ninety-one kalpas his body has been handsome, and whatever his mind desired would appear just as thought.' (From the Sūtra of the Wise and the Foolish, fascicle 2)

18.13

6. Ratnadeva in a Previous Life Scattered a Handful of Stones Imitating Pearls over the Monks, and Thus When Born, the Heavens Rained the Seven Jewels

18.14

In the country of Śrāvastī, an elder had a baby boy. At that time, the heavens rained the seven jewels, filling his house. A physiognomist observed him and said to the elder: 'The boy's physical marks are extraordinary; at his birth there was an auspicious sign.' They named him Ratnadeva (in Liang language: Baotian). When the boy grew older, he was well-versed in arts and skills. Hearing of the Buddha's holiness, he harbored yearning in his heart. Taking leave of his parents, he went to the Buddha's place and addressed the Buddha, saying: 'I pray that you allow me to go forth.' The Buddha said: 'Welcome!' His hair and beard fell off spontaneously, and the Dharma robes were upon his body. When the Buddha expounded the Dharma for him, he immediately attained the state of an arhat. When the Buddha Vipaśyin appeared in the world, householders jointly invited the assembly of monks and made various offerings. At that time, there was a poor man who, though harboring a joyful heart, had no materials for offerings. Taking a handful of white stones to represent pearls, he scattered them over the assembly of monks and made a great vow. That poor man was this monk Ratnadeva. For ninety-one kalpas, he received immeasurable blessings; he had abundant wealth and treasures, and clothing and food came to him spontaneously. Now meeting my world, he has attained the realization of the fruit of the path. (From the Sūtra of the Wise and the Foolish, fascicle 2)

18.15

7. A Monk of Few Desires and Contentment Hears the Dharma and Attains the Path

18.16

At that time in South India there was a man who went forth into the True Dharma. He had few desires and was content, taking no pleasure in glory or prominence. He did not rub his body with butter or oil, did not bathe with hot water, and did not eat butter or oil. Constantly fearing birth-and-death, his four great elements were devoid of strength, and he could not attain the holy path. He then gave rise to this thought: 'Only Upagupta can explain the Dharma for me.' He immediately went to the country of Mathurā, joined his palms, and paid homage. Upagupta, seeing that this was his final rebirth, that he dreaded birth-and-death, was constantly displeased with coarse conditions, and did not desire glory, said to him: 'If you only follow my instruction, I will speak for you.' He answered: 'Yes.' Upagupta had various donors prepare an assortment of food and drink and bathe the assembly of monks. He also said to a young śramaṇa: 'You may bathe this monk with hot water, rub his body with butter and oil, and give him various fine foods.' After this monk had eaten food for several days, his body regained energy and strength. As soon as he heard the wonderful Dharma spoken by Upagupta, he contemplated with energetic striving and attained the fruit of an arhat. (From the Sūtra of King Aśoka, fascicle 9)

18.17

8. An Artisan Monk Contemplates and Attains the Path

18.18

There was a man who went forth into the Buddha's Dharma who was skilled in craftsmanship. Wherever he went, the entire assembly of monks had him build monasteries and dwellings without rest day after day. Growing extremely weary, he thought to himself: 'I should sit in meditation and contemplate. When the Buddha was formerly in the world, he said that all monks should sit in meditation and cultivate the path, and must not be indolent.' He then went to Upagupta's place, made obeisance, joined his palms, and said: 'The Buddha has entered nirvāṇa; the Great Virtuous One now performs the Buddha's work. I pray that you explain the Dharma for me.' At that time, Upagupta saw that this was his final rebirth, that he feared the suffering of birth-and-death, but that his causal conditions were not yet complete; and seeing that through further craftsmanship he had grown weary and could no longer work, Upagupta said to him: 'If you follow my instruction, I will explain the Dharma for you.' He replied: 'So be it.' Upagupta said: 'If there is land where a monastery has not yet been erected, you should erect a monastery there. The Buddha formerly said that doing so obtains brahma-merit.' He replied: 'Great Virtuous One, in the country of Mathurā, I do not know who is diligent and who is not.' Upagupta said: 'Can you rise early, put on your robes, take your bowl, and enter the city?' He replied: 'I can rise early and enter the city.' He met an elder coming out whom he had never seen before; the monk now saw him, paid homage, and asked: 'Great Virtuous One, have you come from far or near?' The monk replied: 'I have come from the eastern country.' He asked again: 'For what matter?' He answered as before. The elder said: 'Great Virtuous One, you need not worry now; I shall prepare all the provisions for you, bhikṣu.' Then the monk, together with the elder, held a measuring cord to survey and search for a site. Before the cord touched the ground, he contemplated within himself: all the merits produced eliminated all defilements, and he attained the fruit of an arhat. (From the Sūtra of King Aśoka, fascicle 9)

18.19

9. A Thief Becomes a Monk, Meets the Buddha, and Awakens to the Path

18.20

The Buddha was in the country of Śrāvastī. At that time, in the country of Kośala, King Prasenajit ordered the prison warden: 'All thieves whose crimes warrant the law shall be taken to the marketplace and executed.' At that time, there was a thief amidst the crowd who escaped secretly, falsely put on Dharma robes on the outside, and privately made himself a śramaṇa. Yet inwardly he did not contemplate, thinking that he had forever escaped the distress of peril and no longer feared harm. Remaining in a secluded place, he did not contemplate the path and virtue, nor did he study the scriptures and precepts, the rules of deportment, or the ways of meditation and recitation; and since he had not yet realized the fruit, he did not diligently seek to realize it. The Buddha told that man: 'You have only escaped the danger of the thieves and bandits of birth-and-death, yet remaining fears still linger. The body of the five grasping aggregates revolves in the five destinies without end; maimed and harmed by all the defilements, you will fall into the paths of hungry ghosts and animals.' At that time, the monk, in a secluded place, contemplated and deliberated, reproaching himself earnestly within, and understood that the myriad things are all impermanent, born not to abide long, and entirely return to extinction. Changes of rise and fall have come about for a long time. Thereupon, before the Buddha, he repented and blamed himself, and attained the path of an arhat. (From the Sūtra on Secretly Becoming a Śramaṇa)

18.21

10. A Gluttonous Monk Observes and Attains the Path

18.22

At that time, in the country of Mathurā, there was a man who left the secular life and went forth under Upagupta. Because of his greed for food, he could not attain the path. Upagupta said to him: 'Tomorrow I will give you food.' When the time arrived, he filled a bowl with milk gruel in one vessel, and also placed an empty vessel beside it before him, saying to him: 'You may take this and eat until this vessel is empty.' He also said: 'Wait until it is cold and eat it gradually.' But this monk's greed was heavy, so he blew on it to cool it, and said to the upādhyāya: 'It is already cold!' and gulped it all down at once. Upagupta said: 'Although the milk gruel is cold, your mind is still hot. You must cool it again. You should take the meditation on impurity as water to remove this heat of the mind, and view food and drink as if taking medicine.' When the monk finished eating, he immediately vomited it out, filling the empty vessel. Upagupta said: 'You may eat it again.' The monk said: 'How could one eat what is impure again?' Upagupta also said: 'You should view all dharmas just like mucus and vomit.' He then explained the Dharma for him. The monk diligently contemplated and observed, and attained the fruit of an arhat. (From the Sūtra of King Aśoka, fascicle 9)

18.23

11. The Beggar Monk Displays Supernatural Powers and Enters Jeta's Palace

18.24

Prince Jeta sent a messenger to invite the Buddha and the saṅgha to a meal on the following day, excluding only the beggar-monks. The beggar-monks, [all] well-come [monks], followed the Buddha and the saṅgha to enter the palace for the meal. The beggar-monks, by means of their supernatural powers, went to Northern Uttarakuru, gathered naturally grown non-glutinous rice, maintained their dignified deportment, and descended through the air, entering the prince's palace to take their seats in order. Seeing them, the prince exclaimed that it was unprecedented and asked the Buddha, “From where have these worthy sages come?” The Buddha said, “These are the five hundred beggars who became śramaṇas.” The prince was deeply ashamed (from the fifth fascicle of the *Damamūka-nidāna-sūtra*).

18.25

Four Monks Discuss Suffering, Meet the Buddha, and Attain the Way (12)

18.26

When the Buddha was at the vihāra in Śrāvastī, four monks sat under a tree and asked one another, “In all the world, what is the greatest suffering?” One said, “Of all the suffering in the world, nothing exceeds sexual desire.” Another said, “Of the suffering in the world, nothing exceeds hunger and thirst.” Another said, “Of the suffering in the world, nothing exceeds anger.” Another said, “Of all the suffering in the world, nothing exceeds fright.” As they debated the meaning of suffering without ceasing, the Buddha, knowing what they were discussing, went to their place and asked about their discourse. They reported the matter to the Buddha. The Buddha said, “What you have discussed does not reach the ultimate meaning of suffering. Of all the suffering in the world, nothing exceeds having a physical body. Hunger, thirst, cold, heat, anger, fright, sensual lust, enmities, and disasters all arise from the body. Now, the body is the root of all suffering, a vessel of affliction and disaster. It wearies the mind, exhausts all thought, and brings countless anxieties and fears. The wriggling creatures of the three realms harm and prey upon one another; bound and clinging to self and others, birth and death never cease—all arising because of the body. If one wishes to leave the world’s suffering, one must seek extinction (nirodha). Gathering the mind, maintaining rectitude, and resting tranquil and free of conceptual thought, one may attain nirvāṇa. This is the supreme bliss.” The Buddha then spoke a verse and addressed the monks: “Long ago, incalculable ages past, there was a monk endowed with the five supernatural powers named Viryabala (Vigor of Diligence), who sought the Way in seclusion under a mountain tree. At that time, four animals relied on his presence and always enjoyed peace and security: the first was a pigeon, the second a crow, the third a venomous snake, and the fourth a deer. These four animals ranged about by day seeking food and returned at dusk to roost. One night, the four animals asked one another, ‘Of the world’s sufferings, which is the gravest?’ The crow said, ‘In times of hunger and thirst, the body is emaciated, the eyes are dimmed, and the consciousness is restless. One flings oneself into nets, heedless of sharp blades. None of our kind loses life except through this. Thus considered, hunger and thirst are suffering.’ The pigeon said, ‘When sensual lust blazes fiercely, one cares for and regards nothing. None of our kind imperils the body and destroys life except through this.’ The venomous snake said, ‘Once an angry thought arises, it spares neither kin nor stranger; it can kill others and can also kill oneself.’ The deer said, ‘Living in the forest, my heart is ever terrified. I fear hunters and tigers and wolves; at the faintest sound, I flee into ravines and pits. Mother and child abandon each other, their hearts trembling with dread. Thus considered, fright is suffering.’ Then Viryabala answered them, ‘What you have discussed is not yet it; it does not reach the root of suffering. Of the great suffering in the world, nothing exceeds conditioned existence (saṃskṛta). This is a vessel of suffering, bearing immeasurable anxieties and fears. For this reason, I left the secular world to study the Way, extinguishing mind and severing thought, without craving for the four elements, wishing to cut off the source of suffering and setting my aspiration on nirvāṇa. The Way of nirvāṇa is tranquil extinction without form, wherein anxiety and calamity are forever ended; only then is there great peace.’ Hearing this, the four animals immediately opened their minds and understood.” The Buddha told the monks, “The monk endowed with the five supernatural powers at that time was myself; the four animals of that time were you four men. In a previous life you had already heard the doctrine of the root of suffering—why do you now debate it again?” Hearing this, the monks were ashamed, reproached themselves, and immediately attained the Way of arhatship before the Buddha (from the fourth fascicle of the *Dharmapada-avadāna-sūtra*).

18.27

Four Monks Discuss Pleasure, Which the Buddha Declares to Be Suffering; Awakening in Mind, They Attain the Way (13)

18.28

When the Buddha was at the vihāra in Śrāvastī, four newly ordained monks went beneath an apple tree to practice seated meditation and cultivate the Way. The apple blossoms were flourishing, beautiful in color and fragrant. They said to one another, “Of all the myriad things in the world, what is pleasurable?” One said, “In mid-spring, when the hundred plants bloom and one disports oneself in the fields—this is the most pleasurable.” Another said, “When kin and clansmen gather auspiciously, passing cups of wine, with music, singing, and dancing—this is the most pleasurable.” Another said, “Amassing great wealth and treasures so that whatever one desires is obtained, with carriages, horses, and finery differing from the common crowd, going out and coming in with brilliant glory, observed by all wayfarers—this is the most pleasurable.” Another said, “Having wives and concubines who are upright and beautiful, wearing bright silk attire, perfumed with fragrant scents, indulging one’s desires and giving rein to one’s passions—this is the most pleasurable.” Knowing they could be transformed, the Buddha went to explain to them that these were, in fact, the greatest suffering. He said: “Formerly, there was a king named Puan (Universal Peace), who was close friends with the kings of four neighboring states. He invited these four kings to a banquet for a month, feasting and making merry. On the day of parting, King Puan asked, ‘Living in the world, what do you consider pleasurable?’ The replies of the four kings were no different from yours. Then King Puan [explained the reality of suffering] to them. Hearing it, the four kings rejoiced with faithful understanding. King Puan at that time was myself, and the four kings were you four men. We debated this before, yet today you still do not understand. Transmigration stretches long—how will it ever cease?” Then the four monks, hearing this meaning again, were ashamed and repented their errors; their minds were awakened, and they attained the Way of arhatship (from the fourth fascicle of the *Dharmapada-avadāna-sūtra*).

18.29

A Monk Rescues His Mother from the Torments of Niraya (14)

18.30

Formerly, a man took leave of his parents to study the Way and became an arhat. Having completely delivered all those to whom he was indebted, he saw by contemplation that his mother was in niraya. Seeking widely for expedient means to free his mother from suffering, he saw that in a frontier region there was a king who had murdered his father and usurped the throne, with only seven days left to live, and whose place of retribution would be the same as his mother's. At night, the monk went to the king's quarters and manifested half of his body in the wall. Terrified, the king drew his sword and slashed at the monk's neck; the neck fell to the ground, yet the monk remained motionless. Only then did the king understand; he kowtowed and apologized for his offense. The monk said to the king, “Did you kill your father and usurp the realm, or not?” He replied, “Indeed it is so.” The monk said, “You have seven days of life remaining, and you are destined to enter hell. I came especially to tell you.” The king then pleaded for mercy. The monk said, “Performing great meritorious deeds, I fear, will not be in time. If you simply recite ‘Namo Buddhāya’ without interruption for seven days, you will be able to avoid your offense.” The king then single-mindedly recited ‘Namo Buddhāya’ without slackening for seven days. When he died, his consciousness still remembered it; as he entered the gate of niraya, he continued reciting ‘Namo Buddhāya.’ Niraya immediately cooled, and all the people in the city were freed. The monk then expounded the Dharma for them; the monk's mother, the king, and the people in niraya were all delivered (from the second fascicle of the ten-fascicle *Avadāna-sūtra*).

18.31

A Monk Follows His Master's Instruction and Attains the Way (15)

18.32

In Southern India, there was a man who renounced household life in the Buddha-Dharma. His body was bound by attachment; he rubbed his body with clarified butter and oil, bathed in hot water, and nourished himself with all kinds of fine food and drink. Because his body was bound by attachment, he could not attain the noble Way. He went to Upagupta in the country of Mathurā, paid homage at his feet, and said, “I wish to hear the essentials of the Dharma.” Upagupta saw that this latter-born body of his was bound by attachment, and said to him, “Man, if you can accept my instructions, I shall explain it to you.” He replied that he could. Upagupta led him into the mountains, and using supernatural powers, transformed [a spot] into a great tree, saying, “You must climb this great tree.” The monk then climbed the tree. Beneath the tree, Upagupta also transformed [the ground] into a great pit, a thousand cubits deep and wide. He said again, “Let go of your two feet.” He immediately let go of his feet. He was then told to let go of one hand, and he let go of one hand. When told to let go of the other hand, the monk replied, “If I let go of this hand too, I will fall into the pit and die.” Upagupta said, “We previously agreed that you would accept all my instructions. Why do you not accept them now?” At that moment, his bodily attachment was extinguished; he let go of his hand and fell, yet saw neither tree nor pit. Upagupta expounded the Dharma for him, and through diligent contemplation, he attained the fruit of arhatship (from the tenth fascicle of the *Aśokarāja-sūtra*).

18.33

A Monk Enters the Way by Contemplating White Bones (16)

18.34

In the country of Mathurā, there was a man who renounced household life under Upagupta. Hearing the explanation of the contemplation of impurity and the like, he subdued the defilements through the contemplation of impurity and thought he had already accomplished what was to be done. Upagupta said, “You should be diligent and not entertain thoughts of indolence.” He replied, “I have already attained arhatship.” Upagupta said to him, “Have you seen the tavern woman in the country of Gandhāra (translated as ‘Earth-holding’)? This woman claims to have attained the Way, no different from you. Her defilements are not yet severed, yet she claims to have severed them; this is excessive pride. Go now and observe this woman to see whether she has attained the Way or not.” He replied, “I have not yet been able to see her; I wish to go to that country.” The master then gave him permission. At that time, the monk went to the country of Gandhāra, rested at the Tuṣita Monastery, arose early, put on his robes, took his bowl, and entered the settlement to beg for food. When the tavern woman took food wishing to give it to him, the monk looked at her and lustful attachment arose in his mind; he himself took parched-grain flour and curd from his bowl and gave them to the woman. Seeing this, the woman's mind also changed with lust, and she smiled, baring her teeth. The monk immediately entered the contemplation of impurity, even contemplating the body as white bones. From this contemplation, he attained the fruit of arhatship (from the tenth fascicle of the *Aśokarāja-sūtra*).

18.35

Monks Perform Pravāraṇa, Receive Monastic Years, and Attain the Way (17)

18.36

When the Buddha was in the country of Śrāvastī, the three months of the summer retreat came to an end, arriving at the New Year. He said to Ānanda, “Strike the gaṇḍī. The sound of the gaṇḍī will pervade an entire Buddha-land; the denizens of hell, hungry ghosts, animals, and all those suffering from illness, hearing the sound, will have their afflictions removed and all attain peace and comfort.” At that time, the Buddha said, “Monks, you should rise and distribute the śalākā tallies, face one another to repent and reproach yourselves, confess all transgressions and non-Dharmic acts committed, patiently harmonize with one another, and purify your body, speech, and mind, leaving no remaining defilement.” The monks then accepted the Buddha’s instruction; when the matter was finished, they returned to their seats. Then the Buddha, out of loving-kindness and compassion, arose from his seat, joined his palms toward the monks, and said, “Although I am the Unsurpassed Honored One, the Utmost True One who is without fault, this should be practiced as an instruction.” Then the Buddha stepped back, repented and apologized before the noble assembly, and, feeling compassion for all, returned to his grass mat. As soon as the Buddha sat down again, the noble assembly did likewise, each returning to their former seats. At that time, ten thousand monks attained the trace of the Way (srotāpanna), and eight thousand monks became arhats (clarifying the matters of the pravāraṇa and receiving monastic seniority; from the *Sūtra on the New Year*).

18.37

A Monk Prone to Sleep Awakens to Past Habits Through the Buddha and Attains the Way (18)

18.38

When the Buddha was at the Jetavana vihāra, the monks diligently cultivated the practice of the Way, getting rid of the mental coverings. There was one monk who, having eaten his fill, entered his room, shut the door, and slept peacefully, indulging his body in pleasure without contemplating impermanence, heedless of day and night. Seven days later his life was to end. The Buddha, feeling pity for him, entered his room, snapped his fingers to awaken him, and spoke an exquisite verse for him. Startled awake, he bowed his head and paid homage. The Buddha told the monk, “In your past life, during the time of Vipaśyin Buddha, you once renounced household life. Coveting the body, gain, and offerings, you did not keep the sūtras and precepts in mind; eating your fill and then sleeping, you did not contemplate impermanence. When your life ended, your soul was born among the weng-insects for fifty thousand years; when that lifespan ended, you were reborn as a conch or clam insect, and then as a wood-boring insect in trees, for fifty thousand years each. These four kinds of creatures are born and grow in darkness, coveting their bodies and cherishing their lives; they delight in dark, hidden places as their homes and dislike light. When they sleep once, they only awaken after a hundred years; entangled in nets, they do not seek a way of escape. Only now has your retribution ended and you have obtained birth as a śramaṇa. Why do you still indulge in sleep without knowing satiety?” Hearing this, the monk was ashamed and terrified, reproaching himself; the five hindrances were immediately eliminated, and he became an arhat (from the third fascicle of the *Dharmapada-avadāna-sūtra*).

18.39

A Monk Fond of Sleep Sees a Manifested Deep Pit, Is Terrified, and Attains the Way (19)

18.40

In the kingdom of Mathurā, there was a man who went forth under Upagupta. He was constantly fond of sleeping. Sometimes when [Upagupta] preached the Dharma, he would fall asleep and not hear it; when taught to meditate beneath a tree, he would also fall asleep. Upagupta used his supernatural powers to manifest a deep pit a thousand cubits deep on all four sides of him. When the monk awoke from his sleep, he was at once frightened and terrified. Upagupta then manifested a path to allow him to walk along it. The monk followed the path out and went to Upagupta's presence. Upagupta told him to go back again. The monk answered, saying, 'There is a deep pit there.' Upagupta said, 'This deep pit is small; the deep pit of birth and death is great—namely, birth, old age, sickness, death, sorrow, grief, pain, and anguish. If a person does not know the Four Noble Truths, they will fall into it.' Hearing this, the monk returned to the foot of the tree and sat cross-legged. In his mind he constantly reflected on the fear of falling into the deep pit, and he slept no more. Because of his dread, he reflected and made vigorous efforts, eliminated all afflictions, and attained the fruit of an arhat. (Extracted from the ninth fascicle of the *Aśokarāja-sūtra*.)

18.41

20. The Monk Who Ate Copiously and Attained the Path of Arhatship

18.42

There was a cow-elephant named Madā who carried relics of the Buddha to the country of Kaśmīra. By virtue of this wholesome root, when she died she was reborn among human beings, went forth, and attained the fruit of an arhat. It was by eating a bushel of rice that she entered parinirvāṇa. She addressed the nuns, saying, 'Assemble together, all of you; I shall personally declare the superior Dharma that I have attained.' The nuns did not believe her words. She again spoke to the nuns, saying, 'Do not give rise to disbelief. In a past life I was a cow-elephant; discarding that elephant body, I at once obtained this body. I was able to eat one bushel and five pecks of cooked rice, but I only ate one bushel,' and so on at length. Such as this, though it was eating copiously, was easily satisfying. It was once heard that King Prasenajit ate two bushels of cooked rice; it was due to the cause and conditions of his merit. Due to a single root of non-glutinous rice and a single stalk of sugar cane that grew taller day by day, and through eating that much food, his body was exceedingly fat and large. With this huge body he went to where the Buddha was. The Buddha asked, 'Great King, is your fat and large body not weary?' At that time Prasenajit felt ashamed in his heart and related everything to the Buddha. The Bhagavat spoke a verse:

18.43

'A person should have right mindfulness / and know contentment in food. / Then they will not suffer painful feelings, / will digest easily, and prolong their life.'

18.44

At that time King Prasenajit, having heard what the Buddha said, gradually reduced his food, until later he ate only a single peck. (Extracted from the twenty-second fascicle of the *Abhidharma-vibhāṣā*.)

18.45

21. A Monk Was Long Sick, the Buddha Washed Him, and Hearing the Dharma He Cast Off Life and Attained Nirvāṇa Without Remainder

18.46

The Buddha was in the country of Śrāvastī. There was an elder who invited the Buddha and the saṃgha. At that time, the monks went, but the Tathāgata did not go; he sent a messenger to fetch his food. There were two causes and conditions [for this]: first, he wished to preach the Dharma to the devas; second, to care for the sick. At that time, the Bhagavat surveyed all the monks, and they had all accepted the invitation. He then took the key and opened the door of a room. He saw a monk suffering severely from an illness, lying in his own feces and urine, unable to turn over. The Bhagavat asked, 'What illness do you have?' The monk said, 'By nature I am dull and obtuse, constantly harboring indolence and arrogance. Never did I encourage others or attend to other people. For this reason, today there is no one who looks after me. Now I am truly destitute and have nowhere to rely.' At that time, the Bhagavat, out of loving-kindness and pity, personally embraced him, removed the filth, washed his sitting mat, cleansed his body with water, changed his clothes, spread a new sitting mat, and placed him back inside the room. He personally massaged him, and addressed the monk, saying, 'If you do not redouble your diligence to seek the higher Dharma, after death you will surely suffer even more severe pain.' He gradually preached the Dharma to him, encouraging him to be valiant. He then addressed all the monks: 'You monks have no parents or brothers, nor sisters or clansmen. Failing to look after one another is not proper. My Dharma is even and upright, superiors and subordinates being harmonious and obedient. From this day forward, disciples shall attend to their teachers as they would serve their parents, never abandoning them until death. Teachers shall look after disciples as if watching their own children, nursing them back to health at all times, never abandoning them until death. The mutual kindness between teacher and disciple shall flow for eternal kalpas. All belongings shall be distributed equally. If there are no belongings, one should make extensive collections of alms. One who cares for the sick cares for my body, and the merit obtained is without any difference.' At that time, the sick monk contemplated within himself, immediately cast off his bodily lifespan, and attained [nirvāṇa] without remainder. (Extracted from the *Sūtra on the Buddha Caring for a Sick Monk and Not Accepting an Elder's Invitation*.)

18.47

22. A Monk Attained the Way Through Fear

18.48

At that time, in the kingdom of Mathurā, there was a man who went forth under Upagupta. He was very fond of sleeping. Upagupta manifested a ghost that had seven heads, was holding a tree branch with its hands, and was suspended in the air. When the monk saw it, he was immediately startled awake, gave rise to great dread, and returned to his original place. Upagupta said to him, 'Return to the meditation place.' The monk addressed him, saying, 'Upādhyāya, in that grove there is a ghost. It has seven heads and stands before me, holding a tree branch with its hands and suspended in the air. It is exceedingly terrifying.' Upagupta said, 'This ghost is not worth fearing; sleep is what is most to be feared. If a monk is killed by this ghost, he will certainly not enter birth and death; but if killed by sleep, then birth and death will be endless.' The monk immediately returned to the meditation place and saw this ghost again. Because he feared this ghost, he did not dare sleep. At that time, the monk contemplated with vigor and attained the fruit of an arhat. (Extracted from the tenth fascicle of the *Aśokarāja-sūtra*.)

18.49

23. A Monk Sported with a Woman, Incurred a Bad Reputation, and Was About to Commit Suicide; a Deva Awakened Him, and He Made Vigorous Effort and Attained the Way

18.50

The Buddha was dwelling in the kingdom of Śrāvastī. There was a certain monk residing in a grove among the people of Kośala. The monk sported with the wife and daughters of an elder, and an evil reputation arose. The monk thought to himself, 'I shall now commit suicide.' In the grove there was a deva who manifested the body of the elder's daughter and spoke to the monk, saying, 'The people of the world have falsely generated an evil reputation for me and you, saying that you and I associate closely and perform improper acts. Since there is already an evil reputation, you might as well return to lay life and enjoy each other's company.' The monk answered, saying, 'It is because of this reputation that I am now committing suicide.' The deva resumed his heavenly body and spoke a verse:

18.51

'Though there be much ill repute, / a practitioner should endure it. / One should not harm oneself; / one should not give rise to distress.' / The monk was awakened; / concentrating his mind and contemplating with single-minded devotion, / he severed all afflictions / and attained arhatship. (Extracted from the *Sūtra on the Monk Who Avoided an Ill Repute with a Woman and Wished to Commit Suicide*.)

18.52

24. A Monk Who While in Lay Life Killed His Mother Was Converted by the Bodhisattva Puṣou, Went Forth, and Attained the Way

18.53

On a road there was a man who had killed his own birth mother. Stopping beneath a tree, he wept, lamented, and cried out, 'What can be done?' He blamed himself for being unprincipled and committing a heinous crime: 'Having killed my own mother, I am bound to fall into hell.' Although the man was like this, he was destined to practice the discipline. The bodhisattva Puṣou saw that in his present life he ought to be liberated, and manifested an illusory man who brought his parents to where the mother-killer was, stopping along the way not far from him. The parents said to the son, 'This is the right road.' The son said it was not the right one. They then disputed and argued. The son feigned anger and killed the illusory parents. Having done so, he wept bitterly and inconsolably, and went to where the mother-killer was, saying to him, 'Having killed my parents, I am bound to fall into hell!' Weeping, he said, 'What can be done? What plan should be devised?' The mother-killer thought to himself: 'Now this man who has come has actually killed both his parents, whereas I have only harmed my mother. That man is dark and foolish, and no sin is greater than his. My heinous crime is still less than his; knowing that he will suffer punishment, my own still feels light.' That man grieved bitterly, and openly declared: 'I must go to the presence of the Buddha, the Capable and Benevolent One. For those without rescue, the Buddha provides rescue; for those terrified, the Buddha can comfort and relieve them. As the Buddha teaches, so I shall obey.' Thereupon, the illusory man wept and proceeded along the road, walking in front of him. This mother-killer immediately followed behind him, [thinking,] 'As he repents, so should I also do. My sin is slight, whereas that man's is very grave.' The illusory man went to the Buddha, touched his head to the ground, and addressed the Buddha, saying, 'Indeed, Bhagavat, I have committed a heinous crime and killed both my parents, transgressing this great offense.' The Buddha said to the illusory man, 'Excellent, excellent! You are sincere without deceit, your words and actions matching, as you come before the Tathāgata. Your speech is truthful; your mouth is not double-tongued, nor do you violate yourself. You should inspect and observe the nature of the mind: With what mind did you harm your two parents? Was it with the past mind, the future mind, or the present mind? The past mind has already ceased; the present mind has already departed—it has no location, no direction, and one does not know where it abides. As for the future mind, it has not yet arrived—it has no place of gathering, has not been seen to return, and has no coming or going. You should know that the mind also does not stand within the body, nor does it arise from the outside, nor does it have a realm of objects; it does not abide between the two, nor can it be found in the middle.' (The text here is extensive and cannot be fully recorded.) The illusory man praised: 'Unprecedented! The Tathāgata has attained the most correct awakening, thoroughly understanding that within the dharma-realm there is no maker, nor any receiver; no one who is born, nor anyone who passes into extinction; and that it has nothing upon which it relies. I wish to go forth.' Through the Buddha, the Bhagavat, he was able to become a śramaṇa and receive the full precepts. The Buddha said, 'Come, monk!' At that time, the illusory man stepped forward and became a śramaṇa. He then addressed the Buddha, saying, 'Indeed, Bhagavat, I have attained supernatural powers and now wish to pass into extinction.' The Buddha's transcendent power caused that illusory man to ascend forty-nine feet above the ground, into the sky, and pass into extinction. Fire issued from his body, consuming his own form. Seeing this, the matricidal son thought to himself: 'He became a śramaṇa and immediately attained extinction. I shall follow this man.' He went to where the Buddha was, touched his head to the holy feet, [and said,] 'I have also committed a heinous crime and personally harmed my mother's life.' The Buddha said, 'Excellent! You are sincere without deceit, your words and actions matching.' Thereupon, the fires of hell emerged from the matricidal man's pores. The pain was extremely severe, and there was no help or rescue. He addressed the Buddha, saying, 'I am now being burned. Only the God among Gods can save me!' The Bhagavat extended his golden arm and placed it upon the man's head; the fire was immediately extinguished. Seeing the Tathāgata's body with its various marks and signs, his bodily pain ceased, and he found peace. He also stepped forward and addressed the Buddha, wishing to become a śramaṇa. The Buddha at once granted it, immediately having him go forth, and preached the teaching of the Four Noble Truths. Hearing it, the man left behind the dust and removed defilements, attaining the purity of the Dharma eye. Practicing the Dharma teachings, he attained the stage of returning and attained arhatship. He then addressed the Buddha, saying, 'I wish to enter parinirvāṇa.' The Buddha said, 'As you will.' At that time, the monk leaped into the sky, forty-nine feet above the ground; fire issued from his own body, consuming his own form. Hundreds of thousands of devas and humans came in the sky to make offerings. At that time, Śāriputra addressed the Buddha, saying, 'The Tathāgata's bestowed grace and preached discipline can actually cause those who committed heinous crimes to attain liberation. Only the Tathāgata and all the great bodhisattvas can discern the roots and origins of all living beings and liberate them accordingly; it is beyond the realm of śrāvakas and pratyekabuddhas.' The Buddha said, 'It is so.' (Extracted from the *Sūtra on the Mind Being Originally Pure*.)

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