經律異相 27
English (machine translation) 27
- Language
- English
27.1
Compiled by the Liang śramaṇas Sengmin, Baochang, and others
27.2
1. The King of Vārāṇasī Becomes a Pratyekabuddha
2. The King of the Yuezhi Builds Thirty-Two Stūpas and Attains the Path of an Arhat
3. King Mahākapphiṇa Attacks Śrāvastī, Encounters the Buddha, and Attains the Way
4. King Guṇadhara Protects a Dharma Master Who Propagates the Dharma, Loses His Life, and Becomes a Disciple of the Buddha
5. King Guṇavyūha Invites the Buddha and Attains the Way
6. King Landha Awakens to the Way on Account of Maudgalyāyana
7. King Samantaśānti Converts Four Kings, Who Hear the Dharma and Attain the Way
8. A Brāhmaṇa King Renounces the State Revenues in Charity and Attains the Way
9. King Mādhava Hears the Dharma from an Arhat and Attains the Way
10. King Gandhara Abandons External Teachings to Practice Internally and Attains the Fruit of a Srotāpanna
11. King Samantadatta Encounters the Buddha and Attains the Way
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1. The King of Vārāṇasī Becomes a Pratyekabuddha
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The King of Vārāṇasī, in the summer heat, dwelt upon a high pavilion. Sitting upon a seven-jeweled bed, he had a maidservant rub him and smear his body with ox-head candana incense. The maidservant wore many bangles on her arms, and as she rubbed the king's body, the sound of the bangles filled his ears, which greatly vexed him. He ordered her to take off the bangles one by one; only a single bangle remained, quiet and making no sound. The king then awakened, saying, "The state, ministers, commoners, and court ladies are full of busyness and distress, just like this." He immediately abandoned desire, dwelt alone in contemplation, and became a pratyekabuddha. His hair and beard fell off naturally, and he wore natural robes; descending from the pavilion, he left the household and entered the mountains through the power of his own supernatural foot. Through such causes and conditions, he was a middling-grade pratyekabuddha. If someone makes a vow to become a pratyekabuddha, planting this wholesome root, then when there is no Buddha in the world, that wholesome root ripens, and weary of the world, he leaves the household and attains the Way, being named a pratyekabuddha. (Extracted from the middle fascicle of the *Dhyāna-samādhi-sūtra*).
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2. The King of the Yuezhi Builds Thirty-Two Stūpas and Attains the Path of an Arhat
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The king of the Yuezhi realm, seeking the Buddha Way, built thirty-two stūpas to serve as objects of worship. He constructed them one by one, up to the thirty-first. At that time, a wicked person offended the king. The king's mind retrogressed: "How can such an evil person be delivered?" Immediately turning his mind, he renounced saṃsāra and turned toward nirvāṇa, building the thirty-second stūpa to seek liberation. Through these causes and conditions, he attained the path of an arhat. For this reason, this monastery is named Prātimokṣa (translated in Liang as "Liberation"). From that time until now, it has been less than two hundred years; this monastery still exists, and I have seen it myself. (Extracted from the *Zabaozang jing*).
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3. King Mahākapphiṇa Attacks Śrāvastī, Encounters the Buddha, and Attains the Way
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The king of the kingdom of Śrāvastī was named Prasenajit. At that time, in the south there was a kingdom called Suvarṇabhūmi. Its king was named Kapphina, and the crown prince was named Mahākapphina. When the father died, the crown prince ascended the throne. By nature intelligent and brave, he held sway over thirty-six thousand small kingdoms. His prestige and power shook the distant lands, and none failed to surrender to him. However, he had no communication with the Central Realm. Later, a merchant traveled to Suvarṇabhūmi and offered four bolts of fine cotton cloth to that king. The king asked the merchant, saying, 'This item is very fine; where was it produced?' The merchant replied, 'It was produced in the Central Realm.' The king asked again, saying, 'What are the names of [the kingdoms in] that Central Realm?' The merchant answered, saying, 'One is named Rājagṛha, and another is named Śrāvastī.' The king asked again, saying, 'For what reason do the kings of the Central Realm not come to present offerings to me?' The merchant replied again, saying, 'Each dominates their own territory, and their prestige and renown equal [yours]; thus they do not come.' The king reflected to himself, 'I shall now exert my might and make them submit.' He again asked the merchant, 'Among the kings of the Central Realm, which is the greatest?' The merchant said, 'The king of the kingdom of Śrāvastī is the very greatest.' [The king] immediately dispatched an envoy to the kingdom of Śrāvastī, bearing a letter that conveyed his instructions, fully setting forth the circumstances and addressing its king. Prasenajit said [in the letter]: 'My prestige and power pervade Jambudvīpa. What do you rely upon to cut off diplomatic missions? Now I purposely send an envoy to communicate with you: after seven days, meet with me! If it is not so, I shall raise an army and destroy the borders of your kingdom.' When Prasenajit heard this, he was deeply alarmed and frightened. He at once went to the Buddha and fully explained these matters. The Buddha told the king, 'Return and say to the envoy: "I am not great; there is a still greater king."' The king accepted the Buddha's teaching and said to that envoy, 'In the world there is a sage king who is near here. You may go to his side and deliver your king's command.' The envoy immediately went to Jetavana. At that time, the Bhagavat transformed his own body into a wheel-turning king, fully equipped with the seven treasures and retinues. The envoy entered the transformed city. Seeing the great king, he felt great awe and handed him the letter. The transformed king received the letter and trampled it beneath his feet. He said to that envoy, 'I am the Great King, presiding over the four quarters. Your king is stubborn and deluded, daring to oppose and resist me! Return quickly to your kingdom and proclaim my command: On the day the message arrives, gallop swiftly to have an audience with me. When lying down and hearing it, he must rise; when sitting and hearing it, he must stand. The deadline is seven days—he may not delay! Daring to violate this ordinance, the penalty will be unforgivable.' The envoy returned to his native kingdom and fully reported what he had heard and seen to the king of Suvarṇabhūmi. Receiving this report, the king deeply blamed himself. Gathering the petty kings under his rule, he wished to pay court to the Great King, but before setting out on the road, he first dispatched an envoy to tell the Great King: 'My subjects, the thirty-six thousand kings—should they all come, or should I bring half?' The Great King sent back an answer: 'Permission is granted for half to remain behind; bring only half.' Then the king of Suvarṇabhūmi brought eighteen thousand petty kings, arriving at the same time. Having seen the transformed king and paid obeisance, he thought to himself: 'Although the Great King's appearance surpasses mine, his strength must not be equal [to mine].' At that time, the transformed king ordered his military officer to give him a bow. The king of Suvarṇabhūmi could not lift it with his hand. The transformed king took it back, bent the bow with a single finger, and gave it to him again, commanding him to draw it. The king of Suvarṇabhūmi was utterly unable to draw it. The transformed king took it again and plucked its string: the trichiliocosm all shook and trembled. Next, he took an arrow, drew the bow, and shot. After leaving his hand, it transformed into five shots, and all the arrowheads emitted light. At the tip of the light, there were lotus flowers as large as cartwheels. On each flower, there was a wheel-turning king, fully possessing the seven treasures, blazing forth light that illumined the great trichiliocosm everywhere. None of the sentient beings of the five destinies failed to receive benefit. The heavenly realms saw his light and heard the exposition of the Dharma; their bodies and minds purified, some gave rise to the aspiration for the unsurpassed, correct, and true path, while others attained the stage of non-retrogression. Among the sentient beings of the human destiny, some attained the first path, the second path, or the third path; those who went forth into homelessness and entered the essentials attained arhatship; those who gave rise to the aspiration for the unsurpassed, correct, and true path and attained the stage of non-retrogression were countless. Sentient beings in the three bad destinies were freed from suffering, attained liberation, and were born among humans and devas. At that time, King Mahākapphina and the petty kings of Suvarṇabhūmi saw these divine transformations, and their minds faithfully submitted. Far removed from dust and free from defilement, they attained the purity of the Dharma eye. The eighteen thousand petty kings did so simultaneously. In an instant, the Buddha withdrew his divine power and resumed his original form, surrounded before and behind by the saṅgha of monks. The host of the king of Suvarṇabhūmi asked to go forth into homelessness. Their hair and beards fell off on their own, and the kāṣāya appeared on their bodies. Contemplating the wondrous Dharma, they all attained arhatship (from the Sutra of the Wise and the Foolish, fascicle 7).
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King Youde's Protection of the Dharma Master Propagating the Dharma and Losing His Life to Become the Buddha's Disciple, No. 4
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In the distant kalpas of the past, there was a Buddha who appeared in the world in this city of Kuśinagara, named Joy and Increase (Nandivardhana). After dwelling in the world for an immeasurable time and transforming sentient beings, he entered parinirvāṇa between the twin śāla trees. After the Buddha's nirvāṇa, his bequeathed Dharma remained in the world for immeasurable hundreds of millions of years. When forty years remained before the Buddha-Dharma was to be extinguished, there was a precept-holding monk named Jñānaprabha. He had many disciples and retinues surrounding him, was able to roar the lion's roar, and broadly expounded the scriptures. He prohibited the monks from keeping male and female slaves, cattle, sheep, and other improper items. At that time, there were many precept-breaking monks who, hearing this spoken, all gave rise to malicious thoughts. Grasping knives and clubs, they pressed upon this Dharma master. At that time, the king of the kingdom, named Youde, heard of this matter. In order to protect the Dharma, he immediately went to the place of the Dharma speaker and fought fiercely with these wicked, precept-breaking monks, enabling the Dharma speaker to escape harm. At that time, the king was wounded over his entire body. Jñānaprabha immediately praised the king, saying, 'Excellent, excellent! Today, O King, you are truly one who protects the true Dharma. In future ages, this body will be an immeasurable vessel of the Dharma.' The king, having heard the Dharma at that time, rejoiced greatly in his heart, and immediately died. He was born in the Buddha-land of Akṣobhya to become his foremost disciple. The king's officers, attendants, subjects, and kin—those who fought and those who rejoiced along with them—all did not retrogress from the bodhicitta; at the end of their lives, they were all born in the Buddha-land of Akṣobhya. Later, when the monk Jñānaprabha's lifespan ended, he was also reborn in the Buddha-land of Akṣobhya, becoming the second disciple among the assembly of śrāvakas. When the true Dharma is about to be extinguished, one should uphold and protect it in this manner. The king at that time was my own self, and the monk who expounded the Dharma was Kāśyapa Buddha (from the Mahāparinirvāṇa-sūtra, fascicle 3).
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King Puṇyālaṅkāra Inviting the Buddha and Attaining the Path, No. 5
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At that time, King Puṇyālaṅkāra, having heard the Buddha recite the verses and having witnessed the divine transformations, strengthened and made firm his bodhicitta. Touching his head to the Buddha's feet, he said to the Buddha, 'I only pray that the Bhagavat, as well as the great assembly of bodhisattvas and disciples, will accept my invitation for eighty-four thousand years: to Samantaprabhārāja Tathāgata, may I provide clothing, food and drink, bedding, medicines, and attendants for what is needed.' That Buddha and the great assembly immediately accepted the invitation. Knowing that the Buddha had accepted his invitation, the king departed in joy. Prince Siṃhavikrānta and twenty thousand princes relinquished their worldly glory and positions, shaved their hair and beards within the Buddha-Dharma, and went forth into homelessness to practice the path, diligently striving and delighting in seeking wholesome dharmas. At that time, Siṃhavikrānta attained the five supernormal powers, becoming firm and non-retrogressing. That Buddha augmented his divine authority so that he constantly revealed and expounded the wondrous Dharma to sentient beings, everywhere in the great trichiliocosm performing Buddha-work; immeasurable sentient beings firmly did not retrogress from the unsurpassed Great Vehicle. During the eighty-four thousand years, King Puṇyālaṅkāra offered all kinds of pleasurable items to the Bhagavat and the great assembly, and together with all his ministers, escorted before and behind, formed an assembly to listen to the Dharma. Then he thought: 'My sons have shaved their hair and beards and gone forth into homelessness to practice the path; constantly receiving offerings, they cannot practice giving themselves, nor have I seen them attain dharmas surpassing human capacity. Would it not be better for them to return home, renounce wealth to give alms, and cultivate various merits, like the good roots I have planted?' At that time, Samantaprabhārāja Tathāgata immediately knew the thoughts in King Puṇyālaṅkāra's mind and said to Bodhisattva Siṃhavikrānta, 'Good son, manifest your sovereign divine power of merit, the transformations of a great bodhisattva, so that this great assembly may everywhere see and hear them, turning their erroneous thoughts so that they attain right view.' Bodhisattva Siṃhavikrānta immediately entered samādhi and manifested such signs: the trichiliocosm shook; in the sky above, it rained flowers, incense, silk canopies, banners, pennants, music, delicious foods, drinks, necklaces, clothing, and various precious jewels, falling in profusion to fill the trichiliocosm. The sentient beings, having obtained what they had never had before, all rejoiced greatly. At that time, from the earth deities and the heavens up to Akaniṣṭha, all proclaimed these words: 'This great bodhisattva may be named Ākāśagarbha. Why is this? Because from empty space he can rain down jewels and pearls to satisfy everyone.' The Buddha immediately confirmed this. Seeing this, the king leaped with joy, obtained what he had never had before, and renounced his haughtiness. Joining his palms toward the Buddha, he said these words: 'Rare, O Bhagavat! That the merits and wisdom of a bodhisattva can be like this! Bhagavat, the benefit given by a householder is but little; one who goes forth into homelessness gives boundlessly through supernormal power. The giving of a householder does not match others' wishes; though giving, one is still stingy and considers it suffering. One who has gone forth is not stingy and does not give rise to suffering.'
27.13
The king relinquished his throne to his son Kalyāṇāśaya, and with true faith shaved his hair and beards, going forth into homelessness to practice the path within the Buddha-Dharma. Increasing in wholesome dharmas, he was constantly and diligently energetic, attaining the four dhyānas, the four immeasurable minds, and the five supernormal powers. At that time, King Kalyāṇāśaya governed with the Dharma, and in the kingdom there were no resentful people; unflagging in diligence, he made offerings to the Bhagavat. King Puṇyālaṅkāra was Krakucchanda Tathāgata; Bodhisattva Siṃhavikrānta was none other than Bodhisattva Ākāśagarbha; and King Kalyāṇāśaya was Maitreya (from the Sūtra of King Puṇyālaṅkāra Inviting the Buddha, Making Offerings, Going Forth into Homelessness, and Attaining the Path).
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King Rāmata's Awakening to the Path through Maudgalyāyana, No. 6
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In Śrāvastī there was a king named Lamda. The land was fertile and rich, and the people were honest and faithful; sovereign and ministers, fathers and sons, guided one another according to the Way. Later, a king ascended the throne; standards of virtue and custom grew slight, and his governance was unjust. He oppressed the common people and executed the innocent without cause. Governance being thrown into chaos, disasters answered: the rains ceased to fall in season, the five grains did not yield, and strange portents arose one after another. Desolation ensued, and he feared ruin and downfall. He served and honored more than five hundred followers of heterodox ways and also sacrificed to monstrous spirits. High and low followed one another in imitation, bending like grass before the wind. The populace took delight in disorder and vied in committing villainy; the strong bullied the weak and mutually harmed and killed, pillaging the property of others without following reason. They debauched others' women, and the sovereign and ministers were dissipated and drunken. Delusion grew daily, and drought exceeded three years. Praying repeatedly, they obtained not a drop of rain. The various teachers said to the king, "Now we must perform a great sacrifice: you should use seven young boys, ten white oxen, and ten white horses, burning them in sacrifice to Heaven. Only then may rain be obtained." The king then prepared the requisites. Throughout the country there was clamor and terror, and old and young were shaken and disturbed. The Buddha addressed Maudgalyāyana: "The realm of Lamda is desolate and the people are in distress. There are three hundred million people who should obtain liberation through you; you may go to instruct and transform them." Maudgalyāyana went to preach the Dharma for them to awaken their minds, but among the people in the country there was initially no one who would accept it. Maudgalyāyana then transformed into the body of a great demon-god, several tens of zhang tall, and sat before the city gate. With a resounding voice he summoned the king and his close ministers to come out. Sovereign and ministers were terrified and bewildered, fearing for their lives. The king then led his close ministers forward, kowtowing and making confession: "Our only wish is to be spared our lives!" The spirit said to the king, "Hurry, seek out disloyal ministers and unfilial sons and bring them here; I wish to eat them!" The king at once investigated, and they replied that there were none. The spirit again said to the king, "Hurry, seek out thieves, the licentious, and those of double tongue and malicious speech; I wish to eat them!" The king at once investigated, and they again replied that there were none. The spirit again said to the king, "Hurry, seek out those who drink alcohol; I wish to eat them!" The king at once investigated, and they again replied that there were none. Thereupon Maudgalyāyana manifested his true body again and went to speak with the demon-god. Seeing Maudgalyāyana, the king kowtowed and earnestly pleaded with him to propitiate the great spirit. Maudgalyāyana said to the king, "What is this spirit seeking?" The king said, "He wishes to eat evil people." Maudgalyāyana asked, "Are there truly such people in your country or not?" The king replied, "There are none. We entreat you again to send him away; for the rest of my life I will take refuge in you, O Man of the Way!" Maudgalyāyana addressed the great spirit, saying, "Among the people of this country, there are none whom you seek. You may pardon their offenses. If anyone offends again, you may return and eat them." The spirit then heeded his words and vanished all at once. The king, his ministers, and the common people then kowtowed together, offered thanks, and begged to take refuge. Maudgalyāyana told them, "If the Great King wishes to take refuge, he should first take refuge in the Buddha." The king inquired about the Buddha's merit, and Maudgalyāyana explained that the Buddha is the solely honored one in the three realms, and the sound of his preaching of the Dharma reaches three thousand [worlds]. The king said, "I am fortunate today to hear such an extraordinary thing!" He then addressed Maudgalyāyana: "I wish to invite the Buddha to receive his venerable words of Dharma and practice them for the rest of my life." Maudgalyāyana told the king, "If you are truly able to do so, your merit will be immeasurable. You need only purify your mind and keep the Buddha in your thoughts." The king then followed his instructions, bathed, observed the purification precepts, and prostrated toward the Buddha's land from afar, saying: "Being ignorant and benighted, I have wrongly occupied a station above the people, unable to cleanse my mind and guide them, causing the state to become empty and desolate; the fault lies upon myself. I only pray that the World-Honoured One will cast down his light and descend, so that all the common people may obtain inexhaustible blessings." The Buddha, accompanied by the bhikṣus, while still nearly a hundred li away, walked in advance through the air. Five-colored lotuses supported his feet, and the devas escorted him, with jeweled pavilions and flower canopies receiving him along the way, playing diverse celebrated music that packed the sky. Beholding the Buddha's majestic spiritual power illuminating heaven and earth, the king and his ministers prostrated at his feet. At the crossroads they extensively arranged curtains and canopies, sweeping and sprinkling them clean. The Buddha sat on a naturally appearing lion throne, entirely spread with celestial silk carpets. The king poured the food and drink with his own hands and personally presented the water for washing. When the blessings had been pronounced, the Buddha expounded the essentials of the Four Noble Truths—suffering, emptiness, and impermanence. The king then rejoiced and begged to receive the five precepts; the fetters being untied and defilements removed, he attained srotāpanna. At that time, the five hundred non-Buddhists served by the king begged to become bhikṣus. The Buddha then granted their wish; stroking their heads with his hand, their hair fell out, and kāṣāyas covered their bodies. Seven days later, they all attained arhatship. Among the assembled people, some attained srotāpanna, while others received the five precepts and diligently practiced the ten wholesome deeds. They took refuge in the Three Venerable Ones, observed the six fasts each month and the three fasts each year, and guided one another, making this their constant rule. Ānanda addressed the Buddha, "What previous cause did this king and his people share with Maudgalyāyana?" The Buddha said, "Long ago, in the time of Vipaśyin Buddha, Maudgalyāyana was an upāsaka. He lived in poverty, but observed the precepts and guarded his mind without transgression. Gathering flowers in the mountains, he saw a sumana tree. Just as he was about to climb the tree to pluck flowers, unaware that there was a beehive ahead, several thousand bees were startled, scattered, and pursued him. He then thought to himself: 'If I attain the Way, I will deliver you all.' Those who have attained the Way today are none other than the bees of that time." (Drawn from the Sūtra of King Lamda).
27.16
7. King Pu'an Transforms the Four Kings, Who Hear the Dharma and Attain the Way
27.17
Formerly, there were five kings whose countries were close to one another, and they became good friends and visited each other. The greatest among them was named Pu'an, who practiced the bodhisattva path. The other four lesser kings always practiced wrong ways. The great king took pity on them, invited them to come up to his palace, and entertained them together for seven days, day and night. When the seven days were completed, the lesser kings addressed the great king, saying, "The affairs of state are manifold; we beg leave to return home." The great king saw them off. When they reached the road, he spoke to the lesser kings, telling each to state what he enjoyed. One king replied, "In the third month of spring, when trees and plants blossom, sporting and roaming across the open fields." Another king replied, "I wish always to be a king: horses with saddles, clothing, and regalia, with officials, subordinates, and common folk surrounding me on left and right, radiant and glorious, beating bells and drumming drums, going out and coming in, while onlookers gaze in awe." Another king said, "I wish my wives and children to be peerlessly handsome and beautiful, enjoying ourselves together to the utmost satisfaction of our hearts." Another king said, "I wish my parents to live forever, with friends, brothers, wives, and children arrayed around me, fine clothes and delicious food to indulge body and mouth, and plain zithers and maidservants in green robes to make merry together." Together they asked the great king, "What is it that you enjoy?" The great king replied, "I enjoy not being born and not dying, having no suffering and no vexation, neither hunger nor thirst, neither cold nor heat, being completely free in living and perishing." The four kings all said, "For such joy, there must surely be an illuminated teacher." The great king replied, "My teacher is called the Buddha, who is nearby at the Jetavana vihāra." The kings rejoiced and together went to the Bhagavat. The great king addressed the Buddha, saying, "Having now attained human birth, we are dark and dull, devoid of wisdom, deeply attached only to worldly pleasures, and ignorant of transgressions and blessings. May the Buddha preach the truth of suffering for disciples such as us." The Buddha said, "Listen carefully, all of you; I shall explain it for you. When a person is born in the world, manifold sufferings afflict the body. To state them briefly, there are eight sufferings. First is the suffering of birth. When a person dies, they do not know toward which path the spirit is heading. Before obtaining a place of rebirth, all take on the form of the intermediate state (antarābhava). Within three seven-day periods, when father and mother unite, [the consciousness] comes to enter the womb. In the first seven days, it is like thin curds; in the second seven days, like thick curds; in the third seven days, like congealed ghee; in the fourth seven days, like a lump of flesh. When the five limbs are formed, skillful winds enter the belly, blowing upon its body so that the six sense organs open. Inside the mother's womb, below the stomach of fresh food and above the stomach of digested food, if the mother swallows a single grain of hot food, it bathes its body like falling into boiling water. If the mother drinks a cup of cold water, it is also like freezing ice cutting into its body. When the mother is full, it compresses its body with unspeakable pain. When the mother is hungry, the belly is completely empty, like being hung upside down, enduring immeasurable suffering. When the months are fulfilled and it is about to be born, with head toward the birth canal, it is worse than being crushed between two mountain crags; born and dropped onto grass, its body is tender and delicate, and the grass touching its body is like treading on swords, so that it suddenly loses its voice and cries aloud. Is this suffering or not?" They all said, "It is suffering." "Second is the suffering of old age. Reared by parents until grown, hungry at times to the extreme, full at times to the extreme, with no moderation. Gradually growing old, the head turns white and teeth fall out; eyesight becomes dim and hearing dull; vigor departs and decay arrives, skin sags and face wrinkles; the hundred joints ache and walking is exceedingly painful; groaning when sitting and rising, filled with sorrow and anguish; the conscious spirit gradually fades, and in a moment it perishes; life draws closer to its end day by day, weeping when speaking of it, needing assistance to sit and rise. Is this suffering or not?" They replied, "It is truly suffering." "Third is the suffering of illness. The body is formed from the harmony of earth, water, fire, and wind. If one great element is out of balance, a hundred and one diseases arise. If the four great elements are out of balance, four hundred and four diseases arise at the same time. If the earth element is out of balance, the whole body aches. If the water element is out of balance, the whole body swells heavily. If the fire element is out of balance, the whole body suffers intense heat. If the wind element is out of balance, the whole body stiffens and the hundred joints suffer pain as though beaten with sticks and whips. The four great elements waxing and waning, hands and feet become useless; vigor and strength are exhausted, needing assistance to sit and rise; mouth parched, lips dry, tendons snapped, nostrils cracked; eyes do not see form, ears do not hear sound; impurities flow forth, and one lies upon them; heart filled with suffering and vexation, speech ever mournful; the six kinds of kin by one's side, watching day and night without rest; delicious food and drink tasting bitter when entering the mouth. Is this suffering or not?" They replied, "It is truly suffering." "Fourth is the suffering of death. When a person dies, four hundred and four diseases arise at the same time. As the four great elements are about to disperse, the spirit is unsettled. At the point of death, wind-knives dismember the body, with pain everywhere; white sweat flows forth, both hands grasp at empty space. Family members, both inner and outer, are to the left and right, weeping and wailing with sorrow, the pain piercing to the marrow, unable to bear it. Wind leaves, breath disperses, fire is extinguished, the corpse turns cold, and the spirit has departed. The body lies stiff, with no further awareness. Within ten days, the flesh rots, blood flows, it swells up and rots foully, utterly unapproachable; cast into the wilderness, birds devour it, until the flesh is gone, the bones dried, and the skull lies elsewhere. Is this suffering or not?" They replied, "It is truly suffering." "Fifth is the suffering of separation from the loved ones. Family members within and without, brothers, wives, and children, cherish and long for one another; yet one morning they are ruined and lost, plundered and abducted, each scattered—father to the east, son to the west, mother to the south, daughter to the north, no longer in one place; becoming slaves and maids to others, each heart grieved, weeping with broken hearts, plunged into darkness with no time of meeting again. Is this suffering or not?" They replied, "It is truly suffering." "Sixth is the suffering of not getting what one seeks. Having wealth at home, one spends it seeking an official post, hoping for wealth and honor, seeking it without ceasing. If by chance one gets it, one obtains a border post; before long, coveting and taking the people's property, one is denounced by others, and one morning trouble arrives; carried in a cage-cart, in immeasurable anxiety and misery, not knowing on what day one will live or die. Is this suffering or not?" They replied, "It is truly suffering." "Seventh is the suffering of meeting the hated. Worldly people of base ways, dwelling in craving and desire, quarrel over non-urgent matters, killing one another, which leads to great enmity. Seeking to avoid one another, they have nowhere to hide; each grinds swords and arrows, grasps bows and carries clubs; chancing upon a narrow path, they draw bows and nock arrows, blades facing one another, not knowing who will win or lose; at that time, fear and terror are immeasurable. Is this suffering or not?" They replied, "It is truly suffering." "Eighth is the suffering of grief, sorrow, and despair. When people live in the world, the long-lived reach a hundred years, while those of short life die in the womb or miscarry. Even if one attains a hundred years, the nights consume half, leaving fifty years. Spent in drunken stupor and illness, one does not know how to be human. In youth, ignorant and foolish, for fifteen years one knows nothing of propriety. Past the age of eighty, old, dull, and devoid of wisdom, deaf and blind, with no rules left. When the world is on the brink of disorder, drought, fire, and heavy frost prevent the crops from ripening; within and without the household, there are many illnesses; business ventures frequently suffer loss, government levies number a hundred, one is locked in prison not knowing when one will get out; brothers and sons have traveled far and not returned; the household is poor and cold, with neither clothing nor food; in neighboring villages the tutelary shrines cannot be maintained; family members die with nothing to provide for their encoffining and burial; in spring planting there is no ox for plowing; on festive days when people gather and ought to rejoice, they face one another in mutual sorrow. Is this suffering or not?" They replied, "It is truly suffering." At that time, the five kings and their ministers, tens of millions of people in the assembly, upon hearing the truth of suffering expounded, had their minds opened and awakened, and immediately attained the fruit of stream-enterer (srotāpanna). Seeing their palaces now as though viewing a filthy latrine, with nothing enjoyable, they immediately renounced their royal thrones, entrusted them to their younger brothers, and went forth to practice the path, cultivating all merits day after day without weariness. (Extracted from the Sūtra of the Five Kings)
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8. The Brāhmaṇa King Renounces His State Revenues, Practices Giving, and Attains the Path
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In the country of Duomei, there was a brāhmaṇa king who renounced his royal revenues and mostly served heterodox ways. One day, the king suddenly gave rise to a wholesome thought, wishing to practice great giving according to the brāhmaṇa method. He accumulated treasures like a mountain, and whenever beggars came, he let them take it themselves, as much as a heavy handful. Thus for several days the heap did not diminish. The Buddha, knowing that this king had past merits and was ripe for deliverance, transformed himself into a brahmacārin and went to that country. The king came out to meet him, bowed, and asked after his welfare, saying, "Whatever you seek, do not hesitate or hold back." The brahmacārin replied, "I have come from afar wishing to beg for precious treasures to make a house." The king said, "Excellent! Take a heavy handful yourself." The brahmacārin took a handful, walked seven steps, and returned it to its original place. The king asked, "Why do you not take it?" The brahmacārin replied, "This is barely enough to make a hut; I will still need to take a wife, and together it will not suffice; therefore I do not take it." The king said, "Take three more handfuls." The brahmacārin took them, walked seven steps, and again returned them to their original place. The king asked the brahmacārin, "Why do you do so again?" He replied, "This is enough to take a wife, but there are still no fields, slaves, cattle, or horses; calculating further, it is still insufficient; therefore I give up the thought." The king said, "Take seven more handfuls." The brahmacārin took them, walked seven steps, and again returned them to their original place. The king said, "What is the reason now?" The brahmacārin replied, "If there are sons and daughters, there will also be marrying and giving in marriage, as well as auspicious and inauspicious expenses; calculating, it is not enough; therefore I do not take it." The king said, "I will give you all the accumulated treasures!" The brahmacārin accepted them and then walked away. The king found this very strange and asked again for the reason. The brahmacārin replied, "Originally I came begging wishing to use it for livelihood. But carefully reflecting, human life in the world lasts but a short while; the ten thousand things are impermanent, hard to preserve from morning to evening; conditions then become heavier and worries and sufferings deeper by the day; accumulating treasures like a mountain brings no benefit to oneself. Through greedy desire and calculating plans, one toils in vain; it is better to quiet the mind and seek the unconditioned path. Therefore I do not take it." The king's mind was opened and awakened, and he wished to uphold the luminous teaching. Thereupon the brahmacārin manifested the luminous marks of a Buddha, leaped into the air, and spoke a verse:
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"Though one may amass precious treasures, / High as the heavens,
Filling the world like this, / It is not as good as seeing the essentials of the path.
What is unwholesome appears like the wholesome; / What is loved seems devoid of love;
Taking suffering to be the likeness of pleasure, / The madman feels no disgust."
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The king saw the Buddha's light shining far across heaven and earth, and furthermore heard this verse; he leaped with joy. The king and his ministers then received the five precepts and attained the fruit of stream-enterer (srotāpanna). (Extracted from the Udānavarga, Fascicle 16)
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9. King Moda Hears the Dharma from an Arhat and Attains the Path
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There was a king named Moda who dispatched an army on an expedition, drafting several million commoners. At that time, there was a monk who had attained the path of an arhat. He entered the country to beg for food and was arrested and brought to the king's palace. The king made him tend the official horses, toiling for seven days. The king went in person to inspect. When the monk saw the king, he lightly rose, flew into the air, and manifested his spiritual power. The king was terrified, kowtowed, and repented his fault, saying, "I was truly foolish and did not distinguish the genuine from the false." He interrogated those inside and outside: "Who made the holy man do this? Now someone must be punished and executed!" The monk told the king, "It is not the fault of the king nor of the people of the country. In my past life, when practicing the path, I constantly made offerings to my master. At that time, I prepared a drink for my master. My master said to me, 'Wash your hands first, and only then shall I drink.' In my foolish heart, I thought, 'My master is not tending official horses; why did he not wash his hands beforehand?' My master immediately said to me, 'What you think now is light, but how will it be when it becomes heavy in the future?' Hearing these words, I became sorrowful. My master knew my thought and considered, 'I must surely attain nirvāṇa; why should I cause another to be vexed?' That very night at the third watch, my master attained parinirvāṇa. From then until now, after a long time and undergoing births and deaths, on this account I have now received the retribution of past karma, tending horses for seven days. Wholesome and unwholesome deeds invariably bring retribution or blessings, just as a shadow follows the form." When the king heard the monk explain transgressions and blessings, his mind was opened and rejoiced, and he begged to take refuge in the holy man. The monk told him, "You should take refuge in the Buddha; the Buddha is the teacher of the three realms." The king and the people of the country all followed the monk out to where the Buddha was, bowed their heads in homage, and received the five precepts, becoming upāsakas. The Buddha then manifested the marks of excellence and spiritual power for the king and the people of the country, illuminating heaven and earth, and further preached impermanence, suffering, and emptiness. The king at that time attained the fruit of stream-enterer (srotāpanna). The people throughout the country all received the five precepts and ten wholesome deeds, took refuge in the Three Venerable Ones, and observed the monthly fasts as their constant practice. (Extracted from the Sūtra of King Moda)
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10. King Gandha Abandons External Practices, Cultivates the Internal, and Attains the Fruit of Stream-Enterer
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Once there was a king named Gandha who served a brāhmaṇa living in the mountains. [The brāhmaṇa] had planted many fruit trees, and woodcutters damaged them. Thereupon the brāhmaṇa brought [one of them] before the king, stating his misdeed of ravaging the fruit trees, and asked the king to execute him. Because the king reverently served the brāhmaṇa, he immediately had [the man] executed. Not long thereafter, an ox ate someone's rice crops. Its owner beat the ox, breaking one of its horns; blood flowed over its face, and the pain was unbearable. The ox went straight to the king and said: 'I indeed was negligent and ate a little of someone's rice, and now he has beaten me and broken my horn.' The king understood the speech of birds and beasts. He said to the ox: 'I shall have him executed for you.' The ox said: 'Even if you kill this man, it will not stop my pain. You should only command him never to torment others hereafter.' The king was moved to reflect: 'I serve a brāhmaṇa, yet merely on account of fruit trees he caused me to kill a man; he is not as good as this ox.' He then summoned the brāhmaṇa and asked: 'Serving this path of yours now, what blessing is there?' The brāhmaṇa replied: 'Disaster may be averted, blessings brought about, and one will gain wealth, honor, and long life.' The king asked again: 'Can one be freed from birth and death?' He replied: 'One cannot escape birth and death.' The king went to the Buddha, threw his five limbs to the ground, bowed in reverence to the Buddha, and said: 'I have heard that the Buddha's path is supreme, transforming the world and saving countless [beings]. I wish to receive the words of the Dharma to reform myself.' The Buddha thereupon bestowed upon the king the five precepts and ten wholesome deeds, and explained to him that among all things between heaven and earth, none that is born does not die. One who gives alms and keeps the precepts obtains blessings in the present life; for one who practices patience, vigorous exertion, and wisdom with his mind, his virtue is boundless. Later he will be born in heaven and may also become a cakravartin king, and can attain the unconditioned path of crossing over the world. The Buddha manifested his marks, primary and secondary, and his majestic divine light shone brightly. The king rejoiced and attained understanding, winning the path of the srotāpanna. Seven days later the ox's life came to an end, and it was reborn above in the heavens. (Extracted from the Gandha-rāja-sūtra.)
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11. King Puda Meets the Buddha and Attains the Path
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There was a king of the country of Fuyan named Puda. In his own person he venerated the Buddha's Dharma, never partial or unjust, and was always compassionate. The foolish people within the country did not know of the Three Honored Ones. Whenever there was a fast day, [the king] would climb to a height to look, and upon returning he would always bow his head to the ground in homage. The ministers and people within the realm found it strange that the king was like this. They discussed it among themselves, saying: 'The king occupies the position of supreme honor over the myriad people; far and near revere and submit to him. Whenever he ascends, he has a retinue following him. What desire or plea could cause him to disgrace his majestic demeanor and put his head and face to the ground?' The ministers wished to remonstrate, but dared not. [Once,] going out of the palace not far with several thousand officials and subjects, he saw a Daoist. The king stepped down from his carriage, put away his canopy, halted, and had his retinue pay homage to him. Soon after, he followed him back, and held a feast of food, so that the excursion was abandoned. The ministers remonstrated, saying: 'Great King, you are of supreme honor. Why is it fitting to put your head and face to the ground on the road for this begging Daoist? In all the world, what is most honorable and precious is only the head and face. Furthermore, as king of a realm, you are not the same as others.' The king commanded his ministers to seek a dead human head and the heads of the six domestic animals. The ministers searched everywhere and only obtained them after several days. The king said: 'Sell them in the marketplace.' The ministers sold them; the heads of oxen, horses, pigs, and sheep were all sold, but only the human head could not be sold. The king said: 'Sell it off whether dearly or cheaply; if it cannot be sold, give it to someone as a gift.' Thus several days passed: it could not be sold, nor was there anyone who would take it as a gift, and the head became swollen and putrid. The king then feigned great anger and said to the ministers: 'You said that a human head is the most honorable and must not be disgraced. Why now will no one take this human head even when given away?' He immediately ordered his carriage prepared and went out into the wilderness, saying he had something to ask. The ministers, trembling with awe, followed him outside the city. He said to the ministers: 'Do you remember, in the time of my late father, a young boy who always held the canopy?' The ministers replied: 'Indeed we remember.' The king said: 'Where is this boy now?' They replied: 'He has been dead for seventeen years.' The king said: 'How was this boy as a person, good or bad?' They replied: 'We often saw him serving the late king, keeping the fasts, respectful and solemn, faithful and self-restrained, never speaking what was contrary to the Dharma.' The king said to the ministers: 'If you were now to see the clothes this boy wore while alive, would you recognize them?' The ministers replied: 'Although it has been long, we would still recognize them.' The king had the clothes of the deceased boy brought out and said: 'Are these indeed they?' The ministers replied: 'They are.' The king said: 'If you were to see the boy's body now, would you recognize it?' The ministers were silent for a long time and then replied: 'We are afraid that due to our ignorance and blindness, if we suddenly saw him, we would not distinguish him.' The Daoist seen earlier then arrived. The king was greatly pleased, and on account of the Daoist having [revealed the lesson of] selling the head and finding no one to take it as a gift, he now wished to show them the origin and outcome: 'It is fortunate that we meet. Please guide and instruct them.' The Daoist then explained to the ministers: 'The king was originally the canopy-holding boy in the time of the late king. He constantly followed the late king, kept the fasts, practiced the true Dharma, guarded his mind in purity, and did not commit any evils. Later, when he passed away, he was reborn as a prince. That he has now attained honor and nobility is entirely due to his past observance of the fasts and precepts.' Among the ministers, great and small, none did not say in unison: 'We are fortunate to meet and behold the Daoist. We pray that you take pity on our foolishness and blindness and allow us to become your disciples.' The Daoist told the ministers and people: 'I have a great teacher; you should receive instructions from him.' The ministers replied: 'We wish for the rest of our lives to receive his teachings of the Dharma even once.' The Daoist said: 'My teacher's name is the Buddha. His body can fly, and there is light upon the crown of his head. He divides his body and scatters his form, with ten thousand transformations. Walking alone through the three realms, none can match his peerless standard. His disciples are pure and clean, and are all śramaṇas. What he teaches and delivers is not in vain.' The ministers immediately said to the Daoist: 'Can the Buddha be seen? How far is it from here?' The Daoist replied: 'Very good. I shall inform the Bhagavat. It is more than six thousand li.' The Daoist then flew to Śrāvastī and reported everything to the Buddha. The Buddha said: 'Tomorrow I shall arrive in the country of Fuyan. When approaching, I shall manifest divine power.' The king and his ministers, holding flowers and incense, went outside the city to welcome the Buddha. Beholding the Buddha's majestic spirit, joy and awe mingled; they threw their five limbs to the ground and bowed their heads in homage. They said to the Buddha: 'We have troubled and tired the Bhagavat and the saṃgha to come from afar to this land.' The king wholeheartedly provided offerings, personally pouring the drinks and offering water for washing. When the benediction was finished, the Buddha smiled, and five-colored light issued from his mouth. Ānanda said: 'The Buddha does not smile without cause.' [The Buddha] replied: 'Formerly, in the time of Mahā-Māyā Buddha, the king was the son of a great clan. His father made offerings to the Three Honored Ones. The father ordered the son to pass around incense. At that time there was a servant whom he looked down upon in his mind, and he did not give him incense. As retribution for wrongdoing and blessings follows like an echo, he temporarily incurred the retribution of servile labor. Yet because he upheld the Dharma without lapse, he now became a king. [I vowed:] "If I attain the path, I shall deliver this person." ' Understanding the origin and outcome, [the king] immediately attained the stage of srotāpanna. The people within the country all received the five precepts and practiced the ten wholesome deeds. (Extracted from the King Puda Sūtra.)
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Diverse Phenomena from the Sūtras and Vinaya, Fascicle 27
Linked texts (1)
- 經律異相 — Classical Chinese