經律異相 24
English (machine translation) 24
- Language
- English
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Compiled by the Liang śramaṇas Sengmin, Baochang, and others
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1. The Origin of Human Kings at the Beginning of the Kalpa
2. The Beginning of the Great King's Attainment of the Wheel
3. The Method of the Gold-Wheel King's Royal Transformation
4. Gold-Wheel King Dīpaprabha Renounces His Arm
5. Gold-Wheel King Chatrakāra Has Great Benefits
6. The Wheel-Turning King Gouges His Body to Light a Thousand Lamps for Half a Gāthā
7. Gold-Wheel King Mahādeva Relinquishes His Kingdom to Study the Path
8. Gold-Wheel King Araṇemin Invites the Buddha and the Saṅgha
9. Gold-Wheel King Dṛḍha Loses the Wheel and Leaves the Household
10. Gold-Wheel King Mandhātṛ Travels the Four Continents
11. Gold-Wheel King Mūrdhata Suffers the Pain of Separation from Loved Ones
12. King Aśoka, King of the Four Quarters, Creating Karma from Beginning to End
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1. The Origin of Human Kings at the Beginning of the Kalpa
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When the kalpa was about to form, after the water disaster arose and destroyed up to the Second Dhyāna, the wind disaster blew and congealed, and the world came to be formed. When the merit and life of the devas of Ābhāsvara were exhausted, they were transformed and born as humans, taking joy as their food. Their bodily light illuminated themselves, and they flew with supernatural powers. There was no distinction between male and female, noble and base; hence it was said: "Sentient beings had spontaneous earth-savour, which was like ghee, in colour like fresh butter, and sweeter than honey." Taking it with their hands to taste, they subsequently developed attachment to the flavour. Those who ate much of it became coarse and haggard in appearance; those who ate little of it had lustrous complexions. Thereupon there arose superiority and inferiority, and they mutually disputed right and wrong. The earth-savour then disappeared, and there grew earth-skin, shaped like thin cakes, beautiful in colour, flavour, and fragrance, which they again ate together. Disdaining one another in turn, the earth-skin also disappeared, and there grew earth-fat (both the Ekottarika Āgama and the Loutan jing call it earth-fat). Due to the amount eaten, various evil phenomena arose. The earth grew non-glutinous rice, which all ate together. The forms of male and female arose, up to the establishment of a king (these matters have already appeared in the section on the formation and destruction of the world). The world was prosperous and joyful, and green grass grew on the earth, gradually spreading out like a peacock's tail. There were eighty thousand states; the settlements of the people were close enough to hear one another's roosters crowing. In the world there was no illness, nor extreme heat or extreme cold. Ruling the state in accordance with the Dharma, they practiced the ten wholesome deeds, caring for all just like parents. The human lifespan was long. Later, the king's virtue gradually diminished, and their lifespan gradually decreased to ten thousand years, down to one hundred years today. When the king died, his son succeeded him, named Ratna (Extracted from the Dīrgha Āgama, fascicle 22).
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2. The Beginning of the Great King's Attainment of the Wheel
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As for the wheel-turning holy king, the reason he obtains the golden wheel is that Śakra constantly commands the Four Heavenly Kings to inspect the world six days a month, watching over the good and evil of humans. When the Four Heavenly Kings, their princes, and their messengers see a great king who governs the world by means of the ten wholesome deeds and the four immeasurables, caring for his people with a mind exceeding that of an affectionate father, they report this matter to Śakra, King of the Gods. Hearing this, Śakra rejoices that he is able to do so, and forthwith commands Viśvakarman to bestow upon him a golden wheel. [Viśvakarman] promptly brings it out and hands it to the Heavenly King Vaiśravaṇa. The Heavenly King Vaiśravaṇa hands it to a flying yakṣa, and the flying yakṣa carries it to present to the great king. The Heavenly King Vaiśravaṇa commands this yakṣa: 'You must constantly hold this golden wheel for the king above his crown to the end of his lifespan, and you must not abandon it halfway.' This yakṣa constantly holds it for him, advancing, stopping, coming, and going according to the holy king's intent until the end of his lifespan. Thereafter it is returned to the Heavenly King Vaiśravaṇa; the Heavenly King Vaiśravaṇa returns it to Viśvakarman; and Viśvakarman places it back into the jewel treasury (from the sixth fascicle of the *Zapiyu jing*). One on the path-nature of firm virtue rides a golden wheel and rules over four continents. A king on the essential nature rides a silver wheel and rules over three continents. A king on the practice nature rides a copper wheel and rules over two continents. Achieving kingship through the ten wholesome deeds above, one rides an iron wheel and rules over one continent (from the *Renwang bore jing*).
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3. The Methods of Governance of the Golden-Wheel King
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A wheel-turning holy king possesses the seven treasures and has four supernatural virtues. First is the golden-wheel treasure; second is the white-elephant treasure; third is the dark-blue horse treasure; fourth is the divine jewel treasure; fifth is the jade-woman treasure; sixth is the householder treasure; seventh is the military-commander treasure. When a wheel-turning king appears in Jambudvīpa, the kṣatriyas sprinkle water upon the king's crown at the time of the full moon. Having bathed with perfumed water, he ascends to the high palace hall and gathers the musicians. The divine golden-wheel treasure suddenly manifests before him. The wheel has a thousand spokes, fully endowed with radiant lustre; made of divine gold, it is unlike anything found in the world. The wheel is one zhang and four chi in diameter. Seeing it, the king thinks: 'I have heard from elders of old; now that this wheel has appeared, could it be that [treasure]?' Now I might as well test this wheel treasure.' The king thereupon summoned the fourfold army, faced the golden-wheel treasure, bared his right shoulder, knelt with his right knee on the ground, stroked the golden wheel with his right hand, and said to it: 'Turn towards the east in accordance with the Dharma, and do not violate the normal rules!' The wheel then turned east. The king led the fourfold army to follow after it. Four spirits went ahead of the wheel to guide it, and wherever the wheel halted, the king stopped his carriage. The minor kingdoms of the east brought silver grain in golden bowls and golden grain in silver bowls, approached the king's presence, bowed their heads, and said: 'Splendid, O Great King! Now this eastern land is rich and joyful, with abundant precious jewels and a flourishing populace. We pray that the Great King will remain here to govern and transform us.' The Great King replied: 'You need only govern the people with the true Dharma. Do not let there be partiality or injustice, and do not let unrighteous conduct occur within the kingdom. Do not kill living beings yourselves, and teach others not to kill. As for persons who steal, commit sexual misconduct, engage in double-tongued speech, harsh speech, false speech, or frivolous speech, and are greedily corrupt, envious, or hold wrong views—[ruling over] them is what is called my governance.' Then all the minor kings followed the Great King to tour the kingdoms, going to the southeast, west, and north, wherever the wheel went. The kings of those kingdoms all offered open and level expanses of their lands, and the wheel then circled around them, delineating and measuring them: twelve yojanas east to west, and seven yojanas north to south. Divine spirits constructed the outer and inner city walls. The city had seven tiers—seven tiers of railings, seven tiers of nets, and seven tiers of rows of trees, mutually adorning the perimeter, made of the seven treasures, and countless flocks of birds sang in harmony. Furthermore, within the city they constructed various palaces and halls, the palace walls being seven tiers high and made of the seven treasures. At that time, the golden-wheel treasure hovered above the palace hall in the empty sky. In the clear morning, as the king sat in the main hall, a natural elephant treasure suddenly manifested before him. Its hair was pure white, its body rested evenly on seven points, its strength enabled it to fly, its head was variegated in color, and its six tusks were slender and inlaid with pure gold. Seeing it, the king thought: 'This elephant is noble and good; if well-tamed, it can be ridden.' He then tested and trained it, and all its abilities were fully prepared. The wheel-turning king then wished to test the elephant himself, so he mounted it, departed the city in the clear morning, circled the four seas, and returned by mealtime. Then, as the king sat in the main hall in the clear morning, a natural horse treasure suddenly manifested before him. It was dark blue, with a red mane, tail, and head; raised up like a horse, its strength enabled it to fly. Seeing it, the king thought: 'This horse treasure is fine; if well-tamed, it can be ridden.' He then tested and trained it, and all its abilities were fully prepared. Wishing to test the horse, the king personally mounted it, departed the city in the clear morning, circled the four seas, and returned by mealtime. Then, as the king was in the main hall in the clear morning, a natural divine jewel suddenly manifested before him. Its substance and color were limpid and transparent, without flaw or blemish. Seeing it, the king thought: 'This jewel is wondrous and fine; if it possesses brilliance, it could illuminate the palace.' Wishing to test the jewel, the king summoned the fourfold army, placed this precious jewel on a high banner, and carried the banner out of the city in the darkness of night. The radiance of the jewel illuminated one yojana, so that the people in the city were all seen rising to work, thinking it was daytime. As for the jade-woman treasure, she suddenly manifested naturally, with a graceful demeanor and an upright countenance—neither tall nor short, neither coarse nor thin, neither white nor black, neither rigid nor soft. In winter her body was warm, and in summer her body was cool. All the pores of her body emitted the fragrance of sandalwood, and her mouth exhaled the scent of utpala flowers. Her speech was gentle, her deportment composed; she rose earlier and sat down later [than the king], never failing in decorum. At that time, the king felt no attachment, not entertaining even a momentary thought [of lust], let alone becoming intimate with her. As for the householder treasure, he suddenly appeared naturally, possessing immeasurable wealth within his treasuries. Due to the householder's past merit, his eyes could see through everything, completely discerning all hidden underground treasures, whether owned or unowned. Where there was an owner, he was able to protect it for them; where there was no owner, he took it to provide for the king's use. The householder treasure went and addressed the king: 'Great King, there is no need to worry about whatever needs to be provided; I can manage it myself.' The king then wished to test this householder treasure, so he ordered a ship to be prepared for recreation upon the water, and said to the householder: 'I need gold and jewels; give them to me quickly!' The householder replied: 'Great King, wait a little while until I reach the shore.' The king pressed him: 'I need to use them right now.' The householder treasure then put his right hand into the water, and treasure vases emerged from the water following his hand, like insects climbing a tree. Seeing this, the king said to the householder: 'Stop, stop! I need nothing; I was just testing you.' He immediately cast the precious objects back into the water. As for the military-commander treasure, he suddenly appeared, courageous in intellect and strategy, and decisive in heroic planning. He went to the king's presence and addressed him: 'Great King, there is no need to worry about any punitive expeditions; I can manage them myself.' Wishing to test the military-commander treasure, the king assembled the fourfold army and said to him: 'Now deploy the army: assemble those not yet assembled, disband those already assembled, arm those not yet armed, disarm those already armed, send forth those not yet departed, and halt those already halted.' The military treasure carried out everything exactly as the king had said. The king rejoiced exceedingly and said: 'Now I am truly a wheel-turning holy king. First, I have long life without untimely death, which none can match; second, my body is strong and free from illness, which none can match; third, my facial appearance is handsome and upright, which none can match; fourth, my jewel treasuries are overflowing, which none can match. These are the four virtues possessed by the holy king.' On the other shore of the great ocean, there are also the Padmatīrtha, Kumudatīrtha, and Puṇḍarīkatīrtha lakes. Beyond this is an open expanse, within which is a great ocean named Ujjayinī. Beneath this water is the road of the wheel-turning holy king, twelve yojanas wide. On both flanks of the road are seven tiers of walls, seven tiers of railings, seven tiers of nets, and seven tiers of rows of trees, made of the seven treasures. When a wheel-turning holy king appears in the world in Jambudvīpa, the water naturally recedes and the road becomes flat and level. The wheel-turning holy king then ordered his carriage to go out touring the rear garden, immediately instructing the driver: 'You should drive well and proceed carefully. Why is this? Because I wish to gaze attentively upon the peace and well-being of the people of the kingdom.' At that time, the people along the road who were watching also said to the attendants: 'Proceed slowly for now; we wish to gaze attentively upon the august countenance of the holy king.' At that time, the king lovingly nurtured the people and creatures as a father loves his child, and the people of the kingdom admired the king as a child looks up to a father. All the precious and rare things they possessed they presented to the king, praying that he would deign to accept them. The king replied: 'Stop for now, everyone! I have my own treasures; you may use them yourselves.' When the king governed this Jambudvīpa, the earth was flat and level, without thorns, pits, mounds, or hillocks; nor were there mosquitoes, gnats, bees, flies, snakes, vipers, or venomous insects. Stones, sand, tiles, and gravel naturally sank down, while gold, silver, gems, and jade appeared upon the earth. The four seasons were harmonious, neither cold nor hot. The earth was soft, free of dust and grime, clean and glossy as if smeared with oil. Fresh springs welled up from the ground, pure and inexhaustible. Trees and woods were lush with fruit, and flowers and fruits flourished. Soft grass grew on the earth, perpetually green in winter and summer, colored like peacock feathers. Natural non-glutinous rice was free of chaff and bran, fully endowed with all flavors. At that time there were fragrant trees, lush with flowers and fruits, and when the fruits ripened, they naturally split open to release a pervasive fragrance. There were also clothing trees, lush with flowers and fruits, and when the fruits ripened, their skins naturally split open to yield various kinds of garments. There were also ornament trees, whose fruits when ripe yielded various kinds of ornaments. There were also garland trees, whose fruits when ripe yielded various kinds of garlands. There were also vessel trees, whose fruits when ripe yielded various kinds of vessels. There were also fruit trees, lush with flowers and fruits, whose skins naturally split open when ripe to yield various kinds of fruits. There were also musical-instrument trees, whose fruits when ripe yielded various musical instruments. When the wheel-turning holy king ruled the world, the dragon king Anavatapta, after midnight, would raise dense clouds that filled the world, and rain down an abundance of eight-flavored water for as long as it takes to milk a cow, moistening everywhere. There was no standing water on the ground, nor any mud; everything was thoroughly moistened. After midnight, the sky was clear and bright, spotless and free of clouds. Cool, pure, and gentle breezes arose from the sea, bringing joy when touching the body. The holy king governed the kingdom with righteousness, free from favoritism or injustice, and cultivated the practice of the ten wholesome deeds. The people at that time also cultivated right view and were fully endowed with the karma of the ten wholesome deeds. After a long time, the king felt slightly unwell in body, like someone having eaten rich food, and then died, being reborn in the Brahmā heaven. At that time, the golden wheel, white elephant, dark-blue horse, and bright jewel all vanished. Then the jade-woman treasure, the householder treasure, the military-commander treasure, and the people of the kingdom played music, bathed the king's body with perfumed water, wrapped it with five hundred layers of fine cotton cloth, and successive wrappings like that. They lifted up the king's body, placed it in a golden coffin, poured scented oil over it, placed it in an iron coffin, enclosed it externally with a wooden outer coffin, piled up fragrant firewood, placed further layers of cloth upon it, and cremated it. At the head of a crossroads they raised a seven-jeweled stūpa, one yojana in breadth and length, variegated in colors, and made of the seven treasures. The jade-woman treasure, the householder treasure, the military-commander treasure, and the people of the entire kingdom all came to make offerings to this stūpa, bestowing alms upon the poor and destitute: giving food to those needing food, giving clothing to those needing clothing, and providing elephants, horses, and precious vehicles, supplying whatever the multitudes required according to their wishes (from the first fascicle of the *Loutan jing*, and also the *Tan jing* from the *Dīrgha Āgama*).
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4. King Golden-Wheel Dīpaṃkara Renounces His Arms
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"In the past, immeasurable, boundless asaṃkhyeya kalpas ago, this world was named Sun Moon Thunder, and it also had an age of the five turbidities. At that time, I was a wheel-turning king ruling Jambudvīpa, named Light of the Lamp. I taught and transformed asaṃkhyeyas of people, establishing them in wholesome dharmas. Seeing a man who was bound and tied up, I asked, 'What crime has this man committed?' A great minister replied, 'Of the grains and barleys produced from farming, one-sixth is paid to the authorities. This man did not comply with the royal law, and for that reason he was bound.' I ordered him to be released. The minister replied, 'The supplies and goods used by the King's sons, the inner palace, and the royal household are all forcibly taken from others; not a single person gives them with a pure mind.' The King was deeply grieved. He divided this land into five hundred portions, gave them equally to his sons, and thereupon left home [to become a renunciant]. He went to the shore of the southern sea into a forest of udumbara trees. Eating fruits, he gradually cultivated and studied, attaining the five supernatural powers. At that time in Jambudvīpa, there were five hundred merchants who entered the sea to gather jewels. There was a merchant leader named Full Moon. Having obtained what they desired, they wished to set out on their return. A nāga conceived anger in its heart and wished to harm the merchants. There was another nāga king named Firm Horse, who was a great bodhisattva; on account of his original vows, he had been born among the nāgas. Arousing a mind of loving-kindness and compassion, he rescued the merchants, enabling them to cross the great ocean in safety and reach the other shore. Afterwards, the nāga king returned to his original dwelling place. At that time, there was a great evil rākṣasa who pursued the merchants like a shadow following a form, wishing to do them harm and violence. That evil rākṣasa on that very day unleashed a great and foul wind. The merchants became bewildered, lost their way, felt great terror, and burst into loud wailing. They called out to the gods, to Maheśvara, the water gods, the earth gods, the fire gods, and the wind gods; they also called upon their parents, wives, children, and kin, saying, 'May you rescue and save us!' Good sons, at that time, with the pure divine ear I heard their cries. I immediately went to their location, and with gentle words comforted them, saying, 'Do not be afraid; I shall show you the way and enable you to return safely to Jambudvīpa.' Good sons, at that time I wrapped my arm in white cotton cloth, poured oil over it, and set it alight to serve as a torch, making a statement of truth: 'Formerly, in the udumbara forest for thirty years, I single-mindedly cultivated the four immeasurables. For the sake of all sentient beings, I ate fruits, and inspired eighty-four thousand nāgas, yakṣas, and spirits never to retrogress from anuttarasamyaksaṃbodhi. By virtue of these roots of goodness, I now burn this arm to illuminate the way, so that the merchants may return safely to Jambudvīpa.' I burned my arm for up to seven days and seven nights. Thereupon, those merchants safely returned to Jambudvīpa. Good sons, at that time I also made a wholesome vow: 'If Jambudvīpa lacks precious gems, and if I am destined to attain anuttarasamyaksaṃbodhi and achieve my own benefit, I shall become a merchant leader and cause jewels to rain down seven times in every single world. Furthermore, I shall enter the great ocean to retrieve the wish-fulfilling jewel, and again cause various mingled precious things to rain down in every single world, proceeding in this manner throughout this world, and likewise throughout the immeasurable, boundless asaṃkhyeyas of worlds in the ten directions.' Good sons, all the vows I made in the past have been fulfilled. Throughout great kalpas equal in number to the sands of the Ganges, I have constantly served as the supreme merchant leader, causing various jewels to rain down in the evil worlds of the five turbidities equal in number to the sands of the Ganges, raining them down seven times in a single day so that [beings] obtain satisfaction. Afterwards, I encouraged and transformed them, causing them to dwell in the Three Vehicles." (From the *Sūtra on the Past World of the Fragrant Lotus Buddha*.)
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5. The Great Benefit of the Wheel-Turning King Chattrākāra
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In the past in Jambudvīpa, there were four rivers and two great kings. One was named Brahmadeva (in Liang language: Fantian), who held three rivers exclusively. His people were numerous and prosperous, but weak and timid. The other king was named Vajrasaṃghāta (in Liang language: Jingangju), who held only one river. His people were few, but all the people of his country were brave and robust. At that time Vajrasaṃghāta, staying in the main palace hall, reflected: 'My troops are valiant and fierce, yet the water we hold is scarce. That country is weak and timid, yet holds three rivers exclusively. I should now send an envoy to demand one river. If they grant it to me, we shall form a close alliance: when our countries possess fine goods, we shall offer them as mutual tribute and gifts; if there are hardships and difficulties, we shall come to each other's rescue. But if we do not obtain it, then I shall seize it by force.' He immediately dispatched an envoy to the country of Brahmā to convey the King's intentions fully. King Brahmā said, 'My country is abundant and prosperous, and my people are numerous. Moreover, this realm was owned by my father the King, who in turn conferred it upon me. When it comes to a contest of strength, I will not yield to him.' He replied, 'This country was indeed conferred by my father; my strength is in no way inferior. If he wishes to settle this by force, I do not fear him.' The envoy returned and reported fully to the King. The King immediately assembled his army to attack the country of Brahmā. In a single battle, Brahmā's army was shattered. Taking advantage of the momentum, they pursued them straight to the edge of the city. The people huddled in fear, not daring to come out again. The ministers gathered together and went to King Brahmā, saying to the Great King, 'The other country's soldiers are strong, while our country is weak. For begrudging a single river, we have now incurred this defeat. If this continues, before long we fear the country will be lost. We pray that you relent and grant them one river, so that we may form a close alliance and adequately preserve our safety.' The King sent an envoy to grant one river, and also promised his daughter to be the King's consort; when their countries had rare goods, they would offer them to each other as tribute and gifts, and in times of emergency and peril, they would come to each other's rescue. Thereupon Vajrasaṃghāta welcomed the daughter and installed her as his royal consort. Both sides reconciled in harmony, and he withdrew his army and returned to his country. After several days, the King's consort realized she was pregnant. After she conceived, there was constantly a spontaneous great parasol of the seven treasures positioned over her body, whether sitting, lying, walking, or standing, never leaving her. When the full ten months were reached, she gave birth to a boy. His body was of purple-gold colour, his hair was dark blue, and his radiant marks were brilliant, rarely equalled in the world. As soon as the child emerged from the womb, the parasol was over him. They summoned physiognomists to examine the child. The physiognomists said to the King, 'The prince's virtuous marks are rare in the world.' The King and his ministers were overjoyed beyond measure. They immediately gave him a name, naming him Chattrākāra (in Liang language: Gashi, "Parasol-Deed"). When he reached adulthood, his parents passed away. The petty kings, ministers, and people jointly enthroned Chattrākāra. After governing for several years, he went out on an excursion and saw the people toiling bitterly at plowing and planting. He asked his attendants, 'What are these people doing?' They answered, 'The state takes the people as its foundation, and the people take grain as their life. If it were not so, the people's lives could not be sustained; if the people's lives cannot be sustained, the state will perish.' The King then said, 'If my auspicious marks of merit entitle me to be king, let my people obtain grain spontaneously.' No sooner had he finished speaking than the people's granaries and storehouses were filled with all kinds of grain, everything they wished for being present. Later he went out on another excursion and saw people drawing water, pounding and grinding grain, and performing labour. Again he asked his ministers, 'Why are these people doing this?' The ministers said to the King, 'Receiving the King's gracious bounty, they have obtained spontaneous grain. But it must be prepared, and therefore the common people are busy making food.' The King said again, 'If my merit entitles me to be king, let all the people in my country have spontaneous food.' As soon as these words were uttered, throughout the entire realm they obtained spontaneous food. Later he went out on another excursion and saw people weaving and preparing clothing. He asked, 'Why are these people working?' The ministers said, 'They are preparing garments.' The King said, 'If my merit entitles me to be king, let all the trees in my country produce spontaneous clothing.' No sooner had he spoken these words than all the trees in the country produced wondrous garments, extremely fine and soft, blue, yellow, red, and white, according to whatever people preferred. Later he went out on another excursion and saw the people eagerly crafting musical instruments. The King again asked his ministers, 'Why is this?' The ministers said, 'They are crafting instruments for music.' The King said, 'If I have merit entitling me to be king, let the trees in my country grow musical instruments, all appearing according to what is desired.' After a short time, all the kings, ministers, and people came to pay homage and offer congratulations. It coincided with the King's mealtime, so he detained them to share food and drink. At that time, having received the King's food and drink complete with the hundred flavours, the ministers all said to the King, 'The food and drink in our homes is bland and meagre; now having received the King's food, its delicious flavour is extraordinary.' The King told them, 'You ministers and people: if you wish constantly to have food like mine, those who eat at my mealtime shall all obtain such food.' He immediately ordered the officers on duty: 'When my mealtime arrives, always beat the great drum, so that all the people may hear and know of it. Those who eat at my mealtime shall obtain the superior, wondrous offerings of the hundred flavours.' From that time on, whenever he ate, the drum was beaten. All the people, upon hearing the sound and thinking of food, found superior delicacies of the hundred flavours spontaneously appearing before them. The people were carefree and joyful. At that time King Brahmā sent an envoy to the country of King Chattrākāra, saying to Chattrākāra, 'When your father was alive, I granted that river's water to your father. Now that your father has passed away, it should be returned to me.' Then King Chattrākāra replied to the envoy: 'My present territory and the river's water were not obtained by my strength forcibly taken from you. Yet, as king, I do not burden my people with goods. Wait a while, until I meet with your king later.' The envoy returned and reported to the King. The King agreed to his intention and set a date for a meeting. The two kings both advanced, surrounded by their armies, and each pitched a great camp on one bank of the river. The two kings boarded boats and met in the middle of the river. When King Brahmā first saw Chattrākāra, whose body shone brilliantly like a mountain of purple gold, whose hair gleamed like dark blue lapis lazuli, and whose eyes were wide and long, rarely seen among men, a respectful mind arose within him, thinking he was the god Brahmā. Arriving and exchanging greetings, they sat facing each other, discussing their two countries and the matter of demanding the water. Chattrākāra replied, 'Whatever my country's people desire appears spontaneously, and they have no burdens of taxes or royal corvée.' Before he had finished speaking, mealtime arrived. King Chattrākāra's army beat the drum for the meal. Brahmā thought they intended to kill him, and in fright arose to apologize for his offense, spreading sheepskins in the four directions and prostrating his belly flat on the ground. Chattrākāra arose himself, pulled him up, and made him sit down again. He said to him, 'Great King, why are you so terrified? When my army eats, they always beat the drum. The reason is that those who eat at my mealtime all obtain superior offerings of the hundred flavours.' Brahmā arose again and said to Chattrākāra, 'I pray only that the Great King will extend your oversight and cover over me and my countrymen; we all wish to surrender and submit, so that all the common people may receive your gracious bounty.' Thereupon Chattrākāra took charge of Jambudvīpa, and all the people attained peace and happiness. After ascending the throne, he dwelt in the main palace hall, with the hundred officials and imperial bodyguards standing in attendance. At sunrise, the golden wheel treasure came from the east. In this way the seven treasures arrived in succession, and he governed the four continents. All sentient beings received the King's grace and virtue, enjoying whatever they desired as they pleased. The King taught them all to cultivate the ten wholesome deeds, and after their lives ended, they were all reborn in heaven. The Buddha told Ānanda, 'King Chattrākāra was myself in a past life. King Vajrasaṃghāta was my present father the King. His mother was Māyā.'" (From the *Sūtra of the Wise and the Foolish*, fascicle 8.)
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6. A Wheel-Turning King Gouges His Body and Lights a Thousand Lamps for Half a Gāthā
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At that time, in order to seek the Buddhadharma, the wheel-turning sage king asked everywhere throughout Jambudvīpa: "Who understands the Buddhadharma? The great wheel-turning king wishes to master it through practice." Everyone then said: "In a small border country, there is a brāhmaṇa who understands and knows the Buddhadharma." [The king] immediately invited him into the palace, [saying]: "Explain it for me." The brāhmaṇa said: "The king is exceedingly foolish. I studied the Buddhadharma, enduring hardships and toil for a long time, before I could succeed. How is it that today you simply wish to hear it?" The king said to the master: "What do you require?" The brāhmaṇa said: "Provide me with an offering." The king said: "What kind of thing is the offering that is required?" The brāhmaṇa said: "If you can gouge a thousand wounds upon your own body, fill them with oil, and place lamp-wicks in them as an offering, I will explain the Buddhadharma for you." Before the king could reply, [the brāhmaṇa] immediately stepped down from the high seat. At that moment, the great king stepped forward, embraced him, and said: "Wait a little longer; allow me to reflect, and I shall surely present the offering." Thereupon, the great king entered the palace and informed his consorts: "Now I must part with you. I wish to gouge my body to make a thousand lamps to offer to the great master." The consorts said: "Of all things under heaven that are valued, none surpasses one's own body. Why would you harm it?" The king said: "I wish to seek the Buddhadharma for the sake of all sentient beings, to light the lamp of wisdom in the great dark chamber, illuminating the darkness of your birth-and-death and ignorance, severing the bond of all encumbrances, and allowing you to attain nirvāṇa. Why would you all now go against my wish?" The consorts were silent and made no reply, their hearts grieving and choked with sorrow. The king bid farewell to everyone inside and outside [the court], returned to the hall, and went to the great master. He took off his bodily ornaments, sat upright, and addressed the assembly, saying: "Who can gouge a thousand wounds in my body for me?" They all answered together: "We would rather gouge out our own two eyes; we could never raise our hands to gouge the king's body." There was a caṇḍāla of a wicked and vile nature who, following the sound of the voices, approached and spoke to the princes: "Do not be sorrowful; I have an expedient means by which I can prevent the great king's endeavor from succeeding, so that he may return to ruling the state just as before." The princes were joyful upon hearing this. The caṇḍāla then said: "If you wish to have your body gouged, I can do it." The king said: "You are now my companion on the unexcelled path." The caṇḍāla then took a cow-tongue knife to the king's body and swiftly gouged a full thousand wounds. Thinking that the king's resolve had faltered, he threw down the knife and fled. [The wounds were] filled with oil, and fine cotton was used as wicks. Then the brāhmaṇa said to the king: "Vigor such as this is doing what is difficult to do. You have practiced this austerity for the sake of hearing the Buddhadharma." He then spoke half a gāthā:
24.15
"Whatever is born must die;
This cessation is bliss."
24.16
The king said: "Those who have compassion for me should remember and retain this teaching, and proclaim the royal command everywhere in the lands where there are people: 'You people should know that the great wheel-turning king, seeing all sentient beings submerged in the ocean of suffering and unable to find a way out, generated great compassion, gouged his body for a thousand lamps, and sought this half-gāthā. You people must now transcribe this gāthā, recite it, master it through practice, contemplate its meaning, and practice according to what is taught.'" With one voice, all the people praised the great king, saying: "Excellent, O Great King! You are truly a compassionate father, practicing such austerities for the sake of all sentient beings. We should hasten to write it down—either on paper and silk, or on stone, or on trees, tiles, gravel, and leaves. It should also be written in ravines, paths, and thoroughfares where many people walk." Those who saw and heard it all resolved upon the mind of awakening.
24.17
The king lit the thousand lamps to make an offering to the great master. Their light illuminated the worlds of the ten directions far and wide. From within the light of the lamps, sounds also came forth speaking this half-gāthā. Those who heard the Dharma all resolved upon the mind of awakening. The light shone upward to the palace of Trāyastriṃśa, eclipsing the light of the devas. The king of Trāyastriṃśa Heaven then thought: "For what cause and condition is there this brilliance?" With the divine eye, he viewed the world and saw the wheel-turning king perfuming his mind with great compassion, gouging his body for a thousand lamps for the sake of sentient beings, and making offerings to the great master in order to deliver sentient beings. "I must go to encourage, admonish, and assist him." He then descended to the world, transformed into an ordinary man, went to the king's place, and asked the great king: "You gouged your body for a thousand lamps and practiced this austerity in order to seek half a gāthā; what is your aim?" [The king] replied: "Good son, for the sake of sentient beings, I wish to cause them to resolve upon the mind of awakening." At that time, the transformed man reverted to his form as Śakra and said: "In making such an offering, do you wish to seek to become a heavenly king, Māra king, or Brahmā king?" [The king] said: "I do not seek these. I seek only bodhi for the sake of sentient beings: to bring peace to the unpeaceful, understanding to the uncomprehending, deliverance to the undelivered, and attainment of the path to those who have not yet attained it." Śakra, the king of the gods, said: "Great King, are you not being foolish now? Those who seek bodhi can only succeed after enduring hardships and toil for a long time. How can you hope to seek the unexcelled path?" [The king] replied to Śakra, the king of the gods: "Even if a wheel of glowing iron were to spin upon my crown, I would never, on account of such suffering, retrogress from the mind directed toward the unexcelled path." [Śakra said:] "Although you have spoken these words, I do not believe them." The wheel-turning king then made a vow before Śakra, the king of the gods: "If I am not truly seeking samyaksaṃbodhi and am deceiving Śakra, the king of the gods, may my thousand wounds never heal. If this is not so, may the blood become milk and the thousand wounds heal completely." As he uttered these words, the wounds immediately healed as before. Śakra, the king of the gods, said: "Excellent, O Great King! This is truly great compassion. Practicing such austerities, you will before long attain unexcelled bodhi. When you attain bodhi, you must deliver me first." Śakra Devānām Indra then emitted a great light that illuminated the king's body, and together with hundreds of thousands of devas, he resolved upon the mind of awakening. The five hundred princes, seeing their father the king's bodily wounds heal completely, rejoiced boundlessly and resolved upon the mind of awakening. The twenty thousand consorts and hundreds of thousands of court ladies did likewise. (Extracted from the third fascicle of the Sūtra on the Skillful Means of the Buddha's Repayment of Kindness)
24.18
7. The Gold-Wheel-Turning King Māndhātṛ Renounces the State to Study the Path
24.19
In the past, there was a king named Māndhātṛ, then called a cakravartin king, who ruled the four quarters of the world. He governed with the correct Dharma and did not wrong the people. He constantly practiced a mind of compassion, regarding the people as his own infants. The human lifespan was eighty thousand years. The king possessed the seven treasures and also had a thousand sons. Neither whips nor staves were used, and the people had no lawsuits; there was none who was not transformed. When the king wished to travel to the four directions, he arrived as he pleased; tens of millions of people flew behind him. They bore no weapons; the people, ghosts, and spirits were all joyful. He said to his attendants: "When white hairs appear on my head and beard, you may tell me." An attendant said: "White hairs have appeared." The king summoned the crown prince and told him: "White hairs have appeared on my head; decay and old age are about to arrive. Now I establish you as king; the four quarters of the world all belong to you. Hereafter, you too should become weary of worldly pleasures and should practice to seek the path." The king then abandoned the kingdom, shaved his hair, and studied the path. At that time, all the ministers and people wept aloud. Māndhātṛ's descendants inherited and maintained the kingdom, with one thousand and eighty-four kings studying the path when their hair turned white. One thousand and eighty-four generations after King Māndhātṛ, [the bodhisattva] was born again as a human being and succeeded once more to the throne, named Nami. He again upheld the correct Dharma. He ordered the inner palace and the nobility to uphold the eight precepts and cultivate the six purification days each month. The ministers, people, men, and women also observed them. Śramaṇas and practitioners who lacked food and clothing were all provided with gifts, even including medicines. The heavenly lord said to him: "Would you like to see the heavenly kings in Trāyastriṃśa Heaven?" King Nami then said: "I would like to see them." Śakra said: "I will dispatch a chariot drawn by a thousand horses to welcome you, King. The chariot is named Vaijayanta." King Nami's renown had spread far and wide and was heard in Trāyastriṃśa Heaven; he was revered by the heavenly kings, who wished to meet him. Seeing the chariot, [the people] were amazed and said: "This does not belong to the mortal world! Our king's practice of good deeds has caused a heavenly chariot to welcome him." King Nami mounted the chariot, and the chariot and horses flew together. He then said to the charioteer: "Pass through two paths: I wish to see the path of evil people, and I also wish to see the path of good people." Mātali then took him past to view the places where people who committed evil were interrogated and tortured in the Niraya hells, and then went up to Trāyastriṃśa to view the pleasures of heaven. When the king arrived at Śakra's palace, the heavenly lord said again: "The kings in heaven greatly wished to see you. King Nami constantly speaks of meritorious deeds." He then stepped forward, took him by the arm, and sat side by side with him. King Nami's body transformed to become like a heavenly body, no longer having the foulness of the mortal world. Heavenly music was played, and flowers were scattered and incense burned. Śakra said to King Nami: "Do not be sorrowful; the entertainments here may be enjoyed together, sufficient to make you forget sorrow." King Nami did not take heavenly music and entertainment as pleasure. King Nami then said to Śakra: "Just as a person borrows an object and must eventually return it, on account of my original vow I do not take heavenly entertainments as pleasure." The King Nami of that time was my very self today. (Extracted from the Sūtra of King Māndhātṛ)
24.20
8. The Gold-Wheel-Turning King Araṇemin Invites the Buddha and the Saṅgha
24.21
In a past kalpa of the Bodhisattva, this Buddha-world was named Natīra (Nāraṇḍā?), and the kalpa was called Shantiti (Śānti). There was a wheel-turning king named Araṇemin (Wu zheng nian) who ruled over the four continents. He had a minister named Ratnasamudra (Bao hai), who was of brāhmaṇa stock and skilled in physiognomy and divination. At that time, a son was born [to the minister], possessing the thirty-two marks and eighty minor marks, adorned with a hundred merits, with an ordinary aura of one fathom. Hundreds of thousands of devas came together to make offerings to him. Consequently, they gave him a name, styling him Ratnagarbha (Bao zang). Later, when he grew up, he shaved off his hair and beard, put on Dharma robes, went forth from household life, and attained complete enlightenment (saṃbodhi). He was still named Ratnagarbha, endowed with the ten epithets. He immediately turned the wheel of Dharma, causing all sentient beings to be reborn in heaven, all to attain liberation, and benefiting devas and humans. The great assembly of śrāvakas reverently encircled him in the city of Añcanā (Anzhouluo), which was the royal seat ruled by the noble king. Not far from the city was a grove called Jambu. At that time, the Buddha and the great assembly of śrāvakas dwelt and rested in this grove. Then the king heard of this and went to the Buddha's dwelling together with an immeasurable great multitude. Having arrived at the Buddha's dwelling, he bowed his head and face to [the Buddha's] feet, circumambulated him three times to the right, and sat to one side. The Buddha thereupon expounded the correct Dharma to the king, instructing, encouraging, and delighting him with various expedient means. The king addressed the Buddha, saying, 'I pray only that the Tathāgata and the noble assembly accept my offerings of clothing, food and drink, bedding, and medicines for three months.' Then the Buddha remained silent. [The king] bowed his head and face, circumambulated the Buddha three times, and returned. He announced to the petty kings, ministers, common people, and his retinue to prepare all the offerings. Then the minister in charge of treasures made the ground in the Jambu grove of pure gold, and upon that ground he constructed a seven-jewelled pavilion. The four gates of the pavilion were formed of the seven treasures. Rows of trees of the seven treasures were planted, and on the trees hung jewelled garments, necklaces, various pearl canopies, and various precious vessels. He also scattered various perfumes and precious flowers, using embroidered silk and fine floss as bedding. He hung silk banners and the king's golden wheel. Seven cubits above the ground in front of the pavilion, the woman-treasure held a canopy, and placing maṇi jewels together before the Buddha, the twin lights of the jewel and the wheel continually illuminated the grove, without difference day or night. He used gośīrṣa-candanā (ox-head sandalwood) to make couches, chairs, and stools. White elephants and precious trees of various adornments stood before and behind the Buddha and the saṅgha. The precious jade woman held seven maṇi jewel canopies before the Buddha. Scattering gośīrṣa-candanā and black agallochum (aloeswood) as offerings, they performed various musical arts. Outside the park, the four-division treasure army encircled it all around. The king came to the Buddha's dwelling, paid homage, and circumambulated him three times to the right. He personally brought washing water and personally served the food, offering supreme and exquisite dishes to the Buddha and the saṅgha. When the meal was finished, they set down their bowls and took water to rinse their mouths. The king held a precious fan to fan the Tathāgata and each individual śrāvaka. Then the king's thousand sons and eighty-four thousand petty kings all made offerings to each individual śrāvaka, just as the wheel-turning king did. Immediately after the meal, immeasurable multitudes entered the grove to hear the Dharma. The devas scattered flowers and played celestial music to make offerings to the Buddha. In the open sky, celestial garments, necklaces, and various precious canopies turned around of themselves. Forty thousand blue-clad yakṣas took ox-head sandalwood to prepare food for the assembly. Then the wheel-turning king, in the night before the assembly, lit hundreds of thousands of immeasurable koṭis of nayutas of lamps. The king carried one lamp on his head, two lamps on his shoulders, held four lamps in his left and right hands, placed one lamp on each of his two knees, and one lamp on each of the tops of his two feet, making offerings day and night. By the Buddha's spiritual power, his body did not experience exhaustion, as if he had entered the third dhyāna. The pleasure experienced by the wheel-turning noble king was also like this. When the three months were ended, he offered to the Tathāgata the minister who oversees treasures; eighty-four thousand dragon-head necklaces made of jambūnada gold; the golden wheel-treasure, white elephant, dark-blue horse, maṇi jewel-treasure, and exquisite fire-jewel; the treasure of the minister who oversees treasures, the treasure of the minister who commands the army, all the petty kings; the city of Añcanā and all the minor cities and towns; seven-jewelled clothing, precious flowers, heaps of jewels, precious canopies, and exquisite robes worn; flower garlands, necklaces, precious carriages, and precious staves; canopies and nets interwoven with seven-jewelled pearls, heads, and eyes; jambūnada gold chains and strings of genuine pearls; supreme exquisite shoes, cushions, and mattresses; subtle chairs and stools, seven-jewelled vessels; bells, drums, musical instruments, precious bells, and conches; parks, groves, banners, pennants, flasks, jars, lamps, and candles; birds and beasts of the seven treasures, various exquisite fans; and various medicines—eighty-four thousand of each of such items, to bestow upon the Buddha and the saṅgha. Having made these offerings, he addressed the Buddha, saying, 'World-Honoured One, my state has many affairs, and there are many deficiencies; now I repent my faults. I pray only that the Tathāgata will dwell long in this grove, so that I may frequently pay homage.' The king's sons again each invited the Buddha and the saṅgha for three months; the Tathāgata remained silent. Good sons, among the king's thousand sons, the first crown prince was named Animiṣa (Bu shun). For three months he made offerings like the king, except that he did not have the seven treasures such as the wheel. The great minister, the brāhmaṇa Ratnasamudra, went throughout Jambudvīpa and announced to all men and women, 'Whoever makes a request or begs, you must first take refuge in the Three Jewels and generate the mind of awakening (bodhicitta), and only then will I accept what you offer.' At that time, in Jambudvīpa, there was not a single person who did not receive the three refuges and generate the bodhicitta from the brāhmaṇa, and then receive the given goods. At that time, all the princes each generated their intentions: some aspired to be the king of the Trāyastriṃśa heaven, some sought to be a Brahmā king, some sought to be a Māra king, some sought to be a wheel-turning noble king, some wished for great wealth, and some sought to be śrāvakas; each repented his faults toward the Buddha and the saṅgha. The wheel-turning noble king, because of his past generosity, again sought his present dwelling. (Taken from the second fascicle of the Karuṇāpuṇḍarīka-sūtra, and also from the Sūtra of the Bodhisattva Śāntimati's Inquiries on the Five Turbidities.)
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- 經律異相 — Classical Chinese