經律異相 29
English (machine translation) 29
- Language
- English
29.1
Compiled by the Liang śramaṇas Sengmin, Baochang, and others
29.2
1. King Mirror-Face Wishes to Build a New Palace
2. King Prasenajit Requests the Buddha to Interpret Dreams
3. King Evil-Youth Circumambulates the Stūpa and Disperses Bandits
4. The King of Nandana Country Attains Understanding Through His Daughter-in-Law
5. King Acitta Conceives Faith from the Buddha
6. King Udayana Requests Methods of Governance and Transformation
7. King Udayana, Infatuated with a Woman, Shoots His Chief Queen, but the Arrow Cannot Harm Her
8. The Country of King Dāna Encounters Floods, and a Snake Encircles Its City, Being Saved by Two Monks
9. A King Drinks and Hunts, but Upon Hearing of It Cultivates Merit
10. A King on the Verge of Death Hides a Pearl in His Topknot
11. A King Meets Attack and Does Not Resist
12. A King Tests a Wise Minister
13. The Donkey-Headed King Eats Medicinal Herbs of the Snowy Mountains and Obtains a Human Head
14. The Sleepless King Kills His Sleeping Attendants
29.3
1. King Mirror-Face Wishes to Build a New Palace
29.4
In the past, the king of the country of Kāśī governed with the true Dharma; the people were peaceful and happy, without disasters or difficulties. At that time the king had no sons. Suddenly the queen became pregnant, and after ten months gave birth to a child who had no eyes or nose. When he was seven days old, they held a great assembly and gathered all the ministers, soothsayers, and religious practitioners to determine a name for the child. According to the custom of that country, they established names based either on auspicious signs, on asterisms, or on the parents. A brāhmaṇa asked, "What peculiar marks are on the prince's body?" Those beside him replied, "This prince's face is flat and even, completely lacking eyes and a nose." The brāhmaṇa said, "He should be named Mirror-Face." Four wet nurses were provided to nurse and rear him: one to wipe and bathe him, one to clean away impurities, one to carry him in her embrace, and one to breastfeed him. These four wet nurses served him day and night, and he grew day by day like a lotus flower. When he grew to adulthood, his father the king passed away, and Mirror-Face was installed to the honored royal throne. Now this prince had planted roots of virtue in past lives; although born without physical eyes, he possessed the divine eye. He was capable of being the king of the country, and the power of his merit was vast. When the people of the country heard that Prince Mirror-Face had become king, there were none who did not marvel at it. At that time there was a minister who wished to test him, but could find no opportunity. It happened that the king issued an edict commanding the ministers to erect a new palace, with carved engravings and diverse colorful paintings. The minister, wishing to test the king, took a monkey, dressed it in clothing, placed it in a leather sack, slung it over his shoulder, and brought it before the king, saying, "The skilled craftsman has arrived; we pray the king will give his instructions." The king, knowing he was being tested, spoke a gāthā:
29.5
"Look at this kind of sentient being,
Blinking with a wrinkled and shriveled face;
Crouching, its nature is light and rash;
What has been accomplished, it can ruin.
Its allocated nature is like this;
How could it construct a palace?
It breaks and snaps flowering and fruiting trees,
Unfit to be kept near to men;
Much less could it build a palace!
Send it quickly back to the wild woods!"
29.6
King Mirror-Face of that time was none other than myself (Extracted from the Mahāsāṃghika-vinaya, Fascicle Seven).
29.7
2. King Prasenajit Requests the Buddha to Interpret Dreams
29.8
King Prasenajit was sleeping at night and dreamt of ten things. First, he dreamt that three jars were placed together; the jars on the two sides were full, their vapor flowing out and passing back and forth to each other, not entering into the empty jar in the middle. Second, he dreamt of a horse feeding from its mouth and also feeding from its rump. Third, he dreamt of a small tree producing flowers. Fourth, he dreamt of a small tree bearing fruit. Fifth, he dreamt of a man twisting a rope, behind whom was a sheep that constantly ate the rope. Sixth, he dreamt of a fox eating from golden vessels atop a golden couch. Seventh, he dreamt of a large cow turning back to suck milk from a young calf. Eighth, he dreamt of four oxen coming from four directions, bellowing and charging at each other wishing to fight, but just as they were about to clash, the oxen vanished without a trace. Ninth, he dreamt of a large pond whose water was turbid in the center and clear at the four edges. Tenth, he dreamt of a large stream whose flowing water was bright red. Upon waking, the king was terrified that he would lose his kingdom and his life. He immediately summoned dukes, ministers, and all men of the Way who understood dream interpretation to ask them about it. There was a brāhmaṇa [who said], "None of these are auspicious matters. You must take your deeply loved principal queen, the crown prince, as well as your close attendants and male and female slaves, and slaughter them all to sacrifice to the heavenly king. All of your bedclothes and precious ornaments and fine goods worn upon your body must also be burned to sacrifice to heaven. If you can act thus, the king's person will come to no harm." Hearing this, the king was unhappy. The queen asked the king, "For what reason are you grieving and distressed?" The king said, "Last night I dreamt of ten things, and I fear losing my kingdom and my life. A brāhmaṇa interpreted the dreams, saying none of them are auspicious matters." The queen said, "Great King, do not grieve. The Buddha is now nearby at the vihāra, not far from the capital. Why do you not go and ask the meaning of the dreams? As the Buddha interprets them, the king should follow." The king thereupon went to the Buddha's abode, bowed his head to the Buddha's feet, and reported to the Buddha in detail, [saying,] "I fear losing my kingdom, my person, and my wife and children. I wish to hear your instruction and guidance." The Buddha said, "Do not fear. As for the king's dreams, in future ages people will not fear the prohibitions of the law; greedy and lustful, jealous and envious, they will not know satisfaction; lacking righteousness and devoid of compassion, they will have no shame. As for the first dream: the powerful and noble will associate only with one another, showing no regard for the poor and lowly. As for the second dream of seeing a horse feeding from both ends: future kings and ministers will receive their provisions and emoluments, yet extort from the myriad common folk without knowing satisfaction. As for the third dream of a small tree producing flowers: in future ages, before people reach thirty years of age, their heads will turn white with hair; greedy, lustful, and full of desires, they will become decrepit while still young. As for the fourth dream of a small tree bearing fruit: in future ages, before girls reach fifteen years of age, they will marry and return home carrying children, without feeling any shame. As for the fifth dream of a man twisting a rope behind whom is a sheep that eats it: in future ages, when a husband travels abroad, his wife will have illicit relations with another and consume his property. As for the sixth dream of a fox eating from golden vessels atop a golden couch: in future ages, the base and lowly will conversely become noble and honored, possessing wealth and property, respected and feared by the multitude; while the descendants of dukes and nobles will conversely become poor and lowly, occupying lower seats, eating and drinking after others. As for the seventh dream of a large cow turning back to suck milk from a young calf: in future ages, people will have no proprietary norms or righteousness; mothers will act as matchmakers for their daughters, seducing other men to engage in relations with their daughters, delivering their daughters to seek wealth to enrich themselves, without feeling any shame. As for the eighth dream of four oxen coming from four directions, bellowing and charging to fight, but just as they were about to clash, the oxen vanished without a trace: future kings, officials, and people will all lack sincere hearts; they will deceive one another, foolish and enraged; they will not respect heaven and earth, and on this account, the rains will not fall in season. When officials and people pray and supplicate for rain, clouds will rise from all four directions in the heavens, accompanied by the sounds of thunder and lightning; the officials and people will all say, 'It is about to rain,' but in an instant the clouds will disperse, the rain will depart, and ultimately none will fall. Why is this? Because kings, officials, and people lack loyalty, righteousness, benevolence, and compassion. As for the ninth dream of a large pond whose water was turbid in the center and clear at the four edges: in future ages, the central kingdom will be disordered and its governance unjust; the people will be unfilial to their parents and disrespectful to the elders; whereas the border countries will be peaceful and clear, the people harmonious, filial, and obedient to both parents. As for the tenth dream of a large stream whose flowing water was bright red: in future ages, various states will contend in rage, raising armies and massing forces to attack each other; they will deploy charioteers, infantry, and cavalry, fighting and killing each other in incalculable numbers; the dead will lie on the roads, their blood flowing bright red." The king knelt and said, "Having received the Buddha's instruction and guidance, my heart is rejoiced." He made obeisance to the Buddha and returned to his palace. He honored and exalted the principal queen, stripped the ministers of their emoluments, and no longer trusted the heretical brāhmaṇas (from the Sūtra of the Ten Dreams of King Prasenajit).
29.9
3. The Wicked Young King Circumambulates a Stūpa and Disperses the Enemy
29.10
In the state of the Yuezhi there was a king named King Wicked Youth (Candapradyota?). In this world, there was none who did not submit to him. His mother instructed the king, saying, "If you should face the danger of death, take care never to circumambulate a Buddhist monastery to the left. You must be mindful to circumambulate to the right, and take care not to transgress this instruction of mine." At that time, King Wicked Youth mobilized a great army to attack the City of Pure Blood. Wielding a sword with his own hand, he killed three hundred million people. Later, the battle turned against him. Riding his elephant in flight, he looked back and saw a stūpa. Remembering his mother's instruction, he turned the elephant around and circumambulated it to the right. When the enemy state saw this, they thereupon dispersed and surrendered. Seeing the enemy retreat, the king immediately pursued them, captured their original city, and seized the king himself. He then remembered the Buddha's words: "Those who take refuge in the Buddha are supreme and unsurpassed, with none equal to them. If I had not circumambulated to the right, how could I have destroyed these bandits?" (from the Avadāna-sūtra, fascicle 16; the Old Samyuktāvadāna is roughly the same).
29.11
4. The King of the State of Nan Attains Deliverance Through His Daughter-in-law
29.12
The Buddha was in the country of Śrāvastī. There was a king of the country of Nan named Fenhetan, who was very fond of the Way and virtue. Every day he fed more than a thousand men of the Way. The king considered himself matchless in wisdom, binding his belly with iron for constant fear that his wisdom might burst out sideways. Wishing to arrange a marriage for his son, he asked his ministers, "Is there anyone in the world as wise as I am? If there is such a person, I wish to take his daughter for my son." As there was no one in his own country, the king dispatched envoys to seek abroad. When they arrived in the country of Śrāvastī, they asked the people there, "Is there a Buddha here?" The envoys then said, "Does the Buddha have a daughter?" The reply came, "A man of the Way has no daughter." The envoys asked, "Who is next after him?" The reply was, "Anāthapiṇḍada is virtuous and good, fond of the Way, and his daughter is supreme." The envoys asked, "Why is she considered supreme?" The reply came, "He once vied with Prince Jeta over a park and land in order to offer them to the Buddha; elephants bore tens of thousands of millions [of pieces of] gold, yet he did not covet valuable treasures, aspiring only to do good." The envoys at once proceeded to Anāthapiṇḍada's residence, and upon their return reported this to the king. The king immediately sped there to see [him]. The king of the country of Nan had no clothing whatsoever on his body; he was naked, black, and ugly, appearing like a ghost. Anāthapiṇḍada asked, "What is your quest?" The king said, "I heard that you are virtuous, good, and fond of the Way, and that you have a daughter who is supreme. Therefore I have come to request your daughter for my son." Anāthapiṇḍada invited him forward to sit, saying, "I must consult the Buddha." He reported everything to the Buddha. The Buddha said, "Give her to him." Anāthapiṇḍada said, "I fear they will kill my daughter." The Buddha said, "They will not." Thereupon he gave her to him. The daughter's name was Sumāgadhā; she was destined to liberate eighty thousand people in the country of Nan. Anāthapiṇḍada dared not question the Buddha further, but his heart was truly full of resentment. He immediately returned and said to the king of the country of Nan, "My daughter shall be given to you." The king then performed the marriage rites and took her back to his country. At night, the prince went to Sumāgadhā's quarters. Sumāgadhā kicked the prince with her foot, knocking him to the ground. This went on for four or five days, until the prince dared not go again. The queen mother asked him, "Why do you not go?" The prince remained silent. The queen then went to Sumāgadhā's quarters: "I took a wife for my son, and now she ought to serve him. Why do you humiliate my son?" Sumāgadhā said, "You, the prince, and the people of your country all have the appearance of dogs, no different from beasts." The queen reported this to the king: "Your wisdom is matchless, and you sought a bride for our son from afar; yet without any fear she has humiliated my son and scolded me to my face." When the king heard this, he immediately went to Sumāgadhā's quarters. Sumāgadhā did not come out to bow. The king said, "I took a bride from afar; is it right that you scold the queen to her face and humiliate my son?" Sumāgadhā said, "Indeed. The people in your majesty's kingdom are all like dogs and beasts." The king was greatly astonished and said, "Because I was constantly afraid that wisdom might burst out sideways from my belly, I bound it with iron. Daily I feed more than a thousand men of the Way. Who can equal me? Yet on the contrary, I am insulted!" Sumāgadhā said, "Men and women, elder and younger, face each other naked. Even if you cultivate merit, you are still despicable and lowly." The king went to his master's gate and recounted all the above matters. The master said, "Go back and ask her again; be careful not to get angry." The king then returned and asked, "In what way are the people of your country superior?" Sumāgadhā said, "In my country, men and women all wear garments. The noble and the base have different stations and do not look upon one another's bodies. There is a Great Man named the Buddha, who has converted thousands of millions of people, causing them all to attain the Way. Entering fire he is not burned; entering water he does not drown. He holds sway over three thousand suns and moons and twelve thousand heavens and earths. He knows the affairs of the three periods of time. His body possesses the thirty-two marks and eighty minor characteristics. His Way and virtue are all-pervading, and all the devas pay him homage." The king said, "Can this Buddha be seen?" Sumāgadhā said, "He can be summoned by an invitation from afar." The king said, "Excellent! How should we invite him?" Sumāgadhā said, "Simply burn incense; your majesty may follow behind me, and the queen and prince may all follow me." Sumāgadhā then ascended a high tower and invited [him], saying, "The king of the country of Nan has just heard the name of the Tathāgata. May the Buddha accept the king's meal offering tomorrow." The Buddha told Maudgalyāyana to instruct the bhikṣus that all should go to the country of Nan tomorrow. Sumāgadhā instructed the king, queen, and prince to observe the fast, burn incense, lay out mats, and arrange the utensils for the meal, providing for twelve hundred and fifty people. Sumāgadhā then stood together with the king, queen, and prince in the courtyard, [saying,] "Let all the arhats arrive first; the Buddha will be at the rear. Be careful not to be terrified; follow what I do." The Buddha's bhikṣus each displayed various transformations. Śāriputra manifested as a pair of white elephants. Maudgalyāyana transformed into a lion. The great bhikṣus each transformed their bodies, showing various manifestations—some as wild geese—all different, descending from above. The people of the country of Nan were greatly frightened. Sumāgadhā said, "Do not be afraid." The Buddha was the last, his body emitting water and fire. Sumāgadhā stepped forward and paid homage to the Buddha; the king, queen, and prince also paid homage. The arhats took their seats in order of seniority. Sumāgadhā, the king, the queen, and the prince then came forward in turn to offer washing water and serve the meal. The people of the country, finding it strange that the king had shut the gates, were furious; each seized an axe, intending to chop down the palace gates. The Buddha said, "I wish to cause all people to do good." He then caused the palace walls to transform into crystal. Inside and outside could see each other, and the people immediately stopped, daring not chop any more. At that time, Piṇḍola was sitting on a mountain; suddenly he left for the country of Nan. He pierced the earth with a needle, the thread connected to his robe, and through his supernatural powers travelled to the country of Nan, with the mountain following behind him. A pregnant woman of the country, seeing the mountain coming, feared it would fall, and in her terror miscarried. The Buddha had Maudgalyāyana ask Piṇḍola, "What is that behind you?" Piṇḍola looked back, and hurled the mountain back to its original location eight thousand li away. The Buddha said, "I taught you so that you might attain deliverance, yet now you have broken the appointment and killed a person. The value of human life is weighty; this is not what I take pleasure in. From this day forward, you shall not follow me at the time of meals. Only when Maitreya Buddha appears shall you attain parinirvāṇa." Piṇḍola fell silent in grief and distress. The king said to the Buddha, "May we compete in the power of the Way? The one who is inferior shall cast himself into a well." The Buddha said, "Very well. If after three questions one is inferior, he shall cast himself into a well." The king said, "Agreed." The Buddha asked, "When you recite scriptures, how do you do it?" The king said, "When I recite scriptures, I crawl on hands and knees; when exhausted, I lie prostrate on the ground." The Buddha said, "When I recite scriptures, I sit; when sitting becomes exhausting, I walk in meditation. To crawl on hands and knees while reciting scriptures is the conduct of a dog." The king was proven inferior. The king was about to throw himself into the well, but with both hands supported on the ground, he was unwilling to enter. The Buddha said, "Leave it." [The king] then returned to his country to practice the Buddha's Way. Sumāgadhā then served the king, the queen, and the prince, and in the country of Nan she converted eighty thousand people, all of whom attained the four fruits of the śrāvaka (from the Sūtra of King Fenhetan).
29.13
5. King Aci Conceives Faith through the Buddha
29.14
At that time there was a king named Aji. The land he ruled was a hundred thousand li across, and its population was flourishing. The king was extremely brave and fierce, but he did not understand the Dharma; he invaded neighbouring countries and unjustly oppressed the good and innocent, so that all the neighbouring countries suffered from him. When the Buddha and his great assembly went to his country, Aji heard of it. He and his thirty-two sons, all brave and robust in body, raised an army with evil intent, assembling millions of soldiers to intercept and resist the Buddha upon the great highway. The Buddha said to Ānanda: 'Tomorrow the king of Aji and his sons will direct their evil intentions against me and the great assembly. How will you subdue them?' The great beings, gods, and humans laughed so that heaven and earth shook. The Buddha asked: 'Why do you laugh?' Ānanda said: 'We are merely laughing at King Aji.' The Buddha said: 'Aji is foolish and has aroused this evil intent, causing his people to incur guilt. He has dispatched a great army, relying on the strength of men and horses. Even if the four continents were full of them, they could not move a single hair of mine, let alone a mere few millions.' The Buddha told Ānanda: 'Instruct all the luminous beings to proceed carrying their bowls. Tomorrow we shall take food in the army of the king of Aji.' The troops and horses of the king and his sons were formidable, startling the ghosts and spirits. At that time, the Buddha walked in front, emitting a great light, and crossed through the army into the land of Aji. The king's drums no longer sounded; bows and crossbows could not be discharged, nor swords and weapons drawn; elephants and horses tumbled over, and the foot soldiers suffered cramps; heaven and earth grew dark and gloomy, and the sun and moon lost their light. The king and his sons were all bewildered, lost their breath, fell prostrate, and fled. The Buddha's great assembly stood firm, and all took food until their bowls were filled. They proceeded to the royal city, and the city gates opened of themselves. The Buddha advanced into the royal palace, entered the hall, and sat down; it was silent, without a sound. Eight hundred and seventeen thousand gods and humans each took their seats. The palace grew even more spacious; spontaneously there appeared high seats, jewelled canopies with open sides, and the five musical notes played of themselves. The king and his sons said among themselves: 'The power of a king is not equal to the power of the Way and virtue.' The soldiers were terrified. The princes said: 'We hear that the Buddha has already entered and is inside the palace; we should return and meet with the Buddha.' The king said: 'With what face could I meet the Buddha? Above, I am ashamed before the spirits; below, I have failed the people.' The sons said: 'The Buddha is benevolent and merciful and does not hurt people's feelings.' The king then gathered his troops and returned leisurely to the palace. Meeting with the Buddha, he placed his head and face on the ground, bowed to the Buddha, and stepped forward to apologize, saying: 'Base, dark, and ignorant, unlearned from youth, I knew not propriety and righteousness, and was no different from wolves and wild beasts. In my foolishness and delusion, I offended against gods and men. The Great Sage did not neglect this small borderland realm, and now the World-Honoured One has suffered the hardship of coming afar to this base land, yet ruler and ministers rebelled against you. We only pray that the God among Gods will pity our ignorance, and having already bestowed great kindness, will instruct and transform the people.' The king again placed his head and face on the ground, joined his palms, and stepped back to stand. The king's thirty-two sons, the dukes, ministers, hundred officials, clerks, and commoners all repented, blamed themselves, and single-mindedly turned toward the Buddha. The king saw the assembly of eight hundred and ten thousand divine beings all seated in ranks upon lion thrones, with music playing spontaneously inside the canopies with open sides, and recognized the Buddha's divine wonder. The king ordered the ladies and court maidens of the inner palace all to come out and bow to the Buddha. The king prepared food of a hundred flavours, and together with his queen and thirty-two sons, crawled on his knees, washed with water, and served it with his own hands. When the food had been served to all, high and low respectful and solemn, rejoicing with one mind, and the meal was finished, the king stepped forward, bowed his head, and said to the Buddha: 'Having received the grace of the God of Gods, and through the abundance of past blessings and the assistance of former rulers, I have been placed above the multitude of people. May the God among Gods, the Great Sage, pity the people of our country: I beg for the precepts to uphold them for life. By what method should I govern the people uprightly and equitably? I should form alliances with neighbouring states, abandon evil, and pursue good. May the Buddha deign to give thought to this.' The Buddha said: 'The king's invasions were unrighteous and not what should be sought. They were not the way to obtain long life or pacify the state. A king should be gracious, trustworthy, benevolent, righteous, compassionate, filial, chaste, pure, magnanimous, gentle, forbearing, generous, nurturing of the people, protective, and forgiving. By practicing these matters, one may long preserve the state. Without these nine, the state is difficult to preserve.' The king said: 'How should I practice them? Please deign to grant compassionate instruction.' The Buddha said: 'Sentient beings are pitiable; human life is to be cherished. Lands and treasures are not sufficient to rely upon. A king should cherish human life as parents love their children. The people will be closer to the king than to their parents, and all ten thousand realms under heaven may be preserved, not merely one country. Although the king has an army of millions with chariots and horses, it can only withstand minor enemies. When I was practicing the bodhisattva path and sat in meditation under the tree, the Demon King and his army of ghosts and spirits, one hundred and eighty million strong, all transformed their shapes into various wild beasts and animals, wishing to destroy my mind. With divine power, I pressed the earth with my right finger, and heaven and earth shook violently so that they all fell prostrate and could not return to their original forms; the Demon King was subdued. How does the strength of the king's millions of people compare to the strength of hundreds of millions of ghosts and spirits?' The king said: 'It was truly out of foolishness and lack of knowledge.' The king then kowtowed in repentance and begged to reform and exert himself. The Buddha said: 'With great compassion, I think of saving all people in the ten directions, causing them all to attain liberation, to attain the Buddha-way early, and saving those who are not yet saved—not only for the sake of the king and his sons.' The king repented and blamed himself again: 'May the Buddha pity me, and let me receive instruction and precepts anew to uphold them for life, so that the people of the state may have peace.' The Buddha said: 'The king should lighten punishments, abolish levies and taxes, extend grace and trust, provide for the orphaned and solitary, grant amnesties frequently to prisoners, rescue the destitute, enrich the poor, and satisfy the hungry. If the king acts thus, he may preserve his reign from beginning to end.' The king aroused the aspiration for the Way and said to his attendants and ministers: 'Take the treasures from the treasury and offer them to the World-Honoured One.' When the Buddha had finished his blessing, he bestowed them all upon the king, and those around him were all made wealthy. The king's thirty-two sons said to one another: 'To live as unrighteous men and to die as unrighteous ghosts—it would be better for us brothers to seek to become śramaṇas.' All said: 'Excellent!' They then went together to the Buddha and fully expressed their intentions. The Buddha knew their minds had penetrated deeply into the wisdom of the Way. Śakra Devānām Indra shaved their hair and beards, and they all became śramaṇas. The three thousand queens and court maidens of the inner palace, the dukes, ministers, hundred officials, and all the people received the five precepts and observed the six monthly fasts. The country attained abundance and harvest. Neighbouring countries heard of it and revered him from afar. From then on, the king governed the country with leniency and benevolence; there were no thieves or robbers; men and women respected each other without lustful desire, and all were harmonious and good. The king built a great monastery with the seven treasures. The people in the country all practiced the ten wholesome deeds; when their lives ended, they were born in heaven, and none entered the evil destinies. The Buddha said: 'I seek the Way for people's sake only to liberate them; it cannot be shaken by gods, dragons, ghosts, or spirits. In practicing the Way, you all should be like me.' (From the Sūtra of King Aji)
29.15
6. King Udayana Requests the Methods of Governance and Transformation
29.16
At that time, King Udayana said to the Buddha: 'By possessing how many qualities, World-Honoured One, does a king not remain long in the world, with foreign enemies competing to rise against him, dying before he can cultivate practice and entering the evil destinies?' The Buddha said: 'Ten qualities. What are the ten? First, his mind is not focused on his various tasks. Second, he is greedy for morsel food, like a starving tiger. Third, he is greedy for wine and meat, not attending to the affairs of state. Fourth, he is prone to harbouring anger, with many griefs and worries. Fifth, he constantly practices foolishness, refusing to accept others' admonitions. Sixth, he relies solely on his own strength, thinking he can accomplish whatever he does. Seventh, he is always fond of killing living beings and mistreating the weak. Eighth, he frequently dispatches troops to invade the borders of other countries. Ninth, he speaks much, but his words have no truth or essential substance. Tenth, he is uncompassionate toward people. If he possesses these, he will not long abide in the world, foreign enemies will compete to rise against him, and after his life ends, he will go to the three evil destinies, his bad reputation spreading far and wide.' The king said: 'By possessing how many qualities does he abide long in the world, without foreign enemies rising against him, and after his life ends, be born in heaven, a good place?' The Buddha said: 'Ten qualities allow him to abide long in the world, without foreign enemies rising against him, and after his life ends, to be born in heaven, a good place. What are the ten? First, his mind is not confused about his various actions and deeds, treating them all with equanimity, eliminating improper conduct, and drawing close to wholesome deeds. Second, the king is not greedy for morsel food, maintaining his life with moderation and discerning the categories of precepts. Third, he is not greedy for flavours or fond of wine; seeing their faults, he knows the joy of transcendence. Fourth, he is not stingy, delights in giving, and examines all actions and deeds. Fifth, he possesses wisdom, understands their meaning, constantly cultivates the wholesome, and eliminates the unwholesome. Sixth, he does not rely on his own strength or follow his own will; whenever there are śramaṇas, brāhmaṇas, ministers, or people who are intelligent and wise, he explains clearly according to what they inquire about, and follows their instruction and guidance. Seventh, he does not tyrannically slaughter the people; he observes their deeds before imposing punishments. Eighth, he does not frequently dispatch troops to invade other countries' borders, and constantly lives in harmony with other kings. Ninth, what he says is true and essential, without verbose repetition; he examines the other person's words before speaking on the matter. Tenth, he constantly harbours loving-kindness and compassion toward his ministers and people, and constantly inspects the affairs of state. Possessing these ten qualities, he will abide long in the world, foreign enemies will not rise against him, and when his body breaks up and life ends, he will be born in a good place, in heaven. Even after his life ends, his reputation will spread far and wide, transmitted by gods and humans. Transform through equitable Dharma; do not act unrighteously.' The king then answered: 'If one transforms the people through equitable Dharma, when the body breaks up and life ends, one is born in the good heavens; but for one who acts against the Dharma, when the body breaks up and life ends, one goes to the three evil destinies, one's bad reputation spreading far and wide.' (From the Ekottarika-āgama, scroll 39)
29.17
7. King Udayana Is Bewitched by a Woman and Shoots His Primary Queen, but the Arrows Cannot Harm Her
29.18
The people of the realm presented a beautiful woman to King Udayana. The king was greatly delighted. He appointed the woman's father as Grand Tutor, built a palace for the woman, and provided a thousand female musicians to wait upon her. The king's primary queen served the Tathāgata as her teacher and had attained the stage of stream-enterer (srotāpanna). Later, the king accepted slander against the primary queen and shot a hundred arrows at her. When the queen saw this, she was not afraid and felt no anger at all; with a single mind she was mindful of the Buddha and directed compassionate thoughts toward the king. Every arrow circled the queen three times and returned to stop before the king; all one hundred arrows did the same. The king was filled with alarm and fear. He immediately mounted a white elephant and a golden chariot, and hurried to where the Buddha was. He bowed his head at the Buddha's feet and confessed, saying: 'I have committed a heavy transgression before the Three Honoured Ones. Lewd and bewitched, indulging my desires, I gave rise to perversity and harboured a poisonous and evil mind against the Buddha's holy assembly. If a lay disciple's power of compassion is such as this, how much more so that of the Tathāgata! I now confess my fault and take refuge in the Three Jewels. May your vast compassion forgive and pardon my offense.' (From the Sūtra of King Udayana)
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8. King Dāna's Realm Suffers a Sudden Flood and Snakes Encircle Its City, Being Rescued by Two Monks
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Formerly, in the state of Pohuanti, there was a king named Dāna. A flash flood occurred in that state. After the flood receded, a great serpent suddenly encircled the city walls once, with its head resting upon the city gate. Over three hundred million residents inside the city could not go out for days on end, and many starved. The serpent bore no anger, but whenever someone came out, it devoured them. The people of the entire country were terrified. At that time, in the mountains of the king's realm, two men of the Way were practicing the path in purity: one named Mahādiao and the other named Śahādiao. Sitting in contemplation, they thought: "The serpent is a venomous creature. Now it has encircled the city and is about to destroy human lives." They immediately set out together. Having entered the state, they met with the king. Seeing the two men of the Way, the king said: "Because my righteous governance was not balanced, I have brought about this calamity. The whole country is sorrowful and desolated, and the hearts of the people are completely shattered." The two men of the Way said to the king: "We shall now use skillful means to remove it for the king." The king and his ministers all bowed their heads and pleaded: "If we receive the grace of the two men of the Way, the people of this country will be reborn." Śahādiao then transformed himself into a giant toad and hopped past the serpent. Unable to bear its hunger, the serpent chased after the toad. Mahādiao then transformed into a mongoose and pursued it from behind. Seeing the mongoose, the serpent was frightened and fled into the deep mountains. After the serpent departed, the people found safety. The king and his ministers then followed the two men of the Way to their dwelling, bowed their heads, and apologized: "The two men of the Way were nearby, yet I was truly foolish not to have revered and served you earlier, waiting until disaster struck before you came to the rescue. May the men of the Way return and dwell in the palace, so that we and our people may present our offerings." The men of the Way replied: "Our practice of the Way is pure and desireless; we take no delight in offerings. The king should discipline himself and lead by means of the Way. If the people practice the true Dharma, they can attain peace from beginning to end." The king then requested to receive the five precepts and the ten wholesome deeds, took refuge in the Three Jewels, and observed the monthly fasts as regular practice. From then on, the state prospered, the people were at peace, carrying their infants on their backs from all four quarters, and great peace was achieved. Śahādiao was the Buddha himself; Mahādiao was Maitreya; the king was Kumārakāśyapa; and the great serpent was Devadatta. (Extracted from the Sūtra on the Bodhisattva's Past Lives)
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9. A King Drinks and Hunts, but Hears of It and Cultivates Merit
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Formerly, there was a king who enjoyed drinking wine and shooting games. Upon returning, he would immediately light lamps, burn incense, bow his head to the ground, and pay homage. An attendant beside him said: "The king drinks wine and shoots games, yet on returning bows to the ground. What merit can there be in that?" Hearing this, the king had someone heat a large cauldron. The broth boiled. He dropped a vase of gold inside, and the broth surged and bubbled. He then called the attendant beside him to reach in and retrieve the gold. The attendant said: "The broth is scalding hot; it cannot be approached." The king said: "You must use a skillful means to retrieve it. Why should you not be able to?" The attendant said: "I do not know what skillful means could obtain it." The king said: "Remove the fire from below and add water to the broth." The attendant followed the king's order and was able to reach in and retrieve the gold. The king said: "When I drink wine and hunt, it is like the boiling broth. When I bow to the ground and pay homage, it is like removing the fire and adding water to the broth. For what reason should I not obtain merit?" (Extracted from the Miscellaneous Parables Sūtra)
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10. A King Hides a Pearl in His Topknot on the Verge of Death
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Formerly, a king had a wish-fulfilling luminous pearl, which he kept concealed in his topknot and treasured day and night. Later, when the king died, the custom of the country was to first expose the corpse in the wilderness until the flesh had completely decomposed, and only then gather the bones for burial. When the king's form decomposed and his topknot loosened, the luminous pearl became exposed. At that time, the wife of an expeditionary soldier, named Cedārī, was walking by, saw the pearl, and took it home. When the royal house gathered the remains for burial, they had forgotten and lost this pearl. When the crown prince succeeded to the throne, he realized it and searched for it, putting out a reward for the divine pearl of a fief of ten thousand households and a thousand catties of gold. The soldier's wife brought the pearl in response to the summons. She was immediately enfeoffed with the estate, and the king wore the pearl upon his head. (Extracted from the seventh fascicle of the Parables Sūtra)
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11. A King Does Not Resist When Attacked
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A neighbouring king raised an army to attack his rival state. The ministers of the rival state reported to their king, saying: "Such-and-such state has raised an army and has now pressed near. We pray the king prepare himself so that we may attack them together." The king told his ministers: "This is an idle matter; why is my presence required?" The bandits attacked the city gates. The ministers reported to the king: "The bandits are now outside." The king told his ministers: "Though the bandits are outside, they are not worth worrying about from afar. Just attend to your own private affairs; why worry about public duties?" At that time, the bandits were violent and cruel, advancing further and entering the city. The attendants reported: "The bandits have already entered the city." The king told his ministers: "This matter is trifling; how is it worth reporting up?" The great king of the neighbouring state advanced directly to the palace hall. The ministers reported, saying: "The king of the neighbouring state has now ascended the hall. We do not know what the Holy and Venerable One is thinking." The king told them: "Now that I abide in the world, change and mutation never cease. That which rises must decline; that which comes together must part; it can hardly be maintained for long. I shall change my appearance according to the method of a mendicant. Why not retire of my own accord and go to the deep mountains, where I may contemplate the Way and virtue to delight myself? Even if this violent king wishes to harm my body, I will not complain of his transgression. Why is this so? The loss of a kingdom and its territory is all due to one person. If I now receive death and the myriad people are free of harm, would that not be a great fortune for me?" The king of the rival state praised this as unprecedented. Raising his voice, he proclaimed: "Excellent, Great King! From ancient times until now, there has never been any equal to this. Though I have attained victory, I cannot match the king. You open your mind to the Great Way and disregard worldly glory. From this day forward, I return your great kingdom to you." He restored the king to complete his edification, and they received each other and became close and affectionate friends. (Extracted from the lower fascicle of the Bodhisattvapiṭaka Sūtra)
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12. A King Tests a Wise Minister
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Formerly, there was a king who was selecting a wise and discerning person from the state to serve as his assisting minister. At that time, the king, through expedients and boundless wisdom, selected a person who was intelligent and broadly learned, whose intentions were vast and refined, who was majestic without being tyrannical, and who was fully endowed with fame and virtue. The king wished to test him. Therefore, pretending to accuse him of a grave crime, he filled an almsbowl brimful with oil and made him hold it aloft while walking twenty li, decreeing that if a single drop fell, he would be executed without further appeal. The ministers accompanied him, and onlookers crowded the road. It was like still water stirred by the wind, its waves surging, the mind uneasy. The man thought to himself: "I am certainly to die today. Only if I can hold aloft the bowl so that the oil does not drop and reach that state will I be able to live." Thinking only of the bowl of oil, he walked gently with slow paces. At that time, the ministers, soldiers, his parents, clan relatives, and the people of the state all assembled, following along to watch. Furthermore, an elephant in great musth came galloping onto the road, roaring and bellowing wildly like the sound of thunder. It trampled and killed elephants, horses, oxen, sheep, pigs, calves, and their kind on the road, smashing carriages and scattering them in disarray. People saw it in terror and fled east and west, like clouds blown by the wind. People also shot arrows at it. Yet the man holding the bowl aloft was completely unaware of the elephant's coming, nor did he notice the elephant's departure. Fire broke out in the city, burning various palaces. Moreover, stinging wasps discharged venom and stung people, while government troops extinguished the fire. Five-coloured clouds also arose, and great thunder roared in the sky; wild winds blew over the ground, and dust, sand, tiles, and gravel clogged the royal road, uprooting trees, breaking branches, and stripping flowers and fruits; lightning flashed, peals of thunder clapped, peacocks all cried, and disaster-laden hailstones fell from the sky. Although these transformations occurred, the man was completely unaware of them and heard nothing. Holding aloft the brimming bowl of oil, he managed to reach that state without dropping a single drop. The king was filled with joy and appointed him as a great minister. (Extracted from the Sūtra on Cultivating Joy)
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13. The Donkey-Headed King Eats Medicinal Herbs of the Snowy Mountains and Obtains a Human Head
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Formerly, there was a king who had a human body and a donkey's head. The Buddha told the king: "The Snowy Mountains have a medicine named 'Superior Flavor'. If the king goes and eats it, he can regain a human head." The king went to the Snowy Mountains and selected herbs to eat, but his head did not change. The king returned and said to the Buddha: "Why did you speak falsely?" The Buddha told the king: "Do not choose among the herbs, and your head will naturally become human again." The king went back to the mountains. The things growing in the mountains all naturally dispelled illness; without selecting any further, he ate a single mouthful of grass and immediately regained a human head. (Extracted from the Miscellaneous Parables Sūtra)
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14. The Sleepless King Kills Sleeping Attendants
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Formerly, there was a king who did not sleep day or night. If an attendant on duty beside him fell asleep, he would kill him. He had previously killed 499 people. There was a son of an elder who was due to go on duty, and his family wept as they sent him off. A youth asked: "Why are you weeping?" They answered him with the truth. [The youth said:] "If you can hire me, I can take your place on duty." The elder was overjoyed, gave him a thousand ounces of gold, and sent him to go on duty. The king asked: "Why have you entered?" He replied: "I am taking the place of the elder's son on duty." The king said: "Take care not to sleep; otherwise, I will kill you." Later, the youth dozed off. The king was about to kill him, and asked: "Why are you sleeping?" He said: "I was not sleeping; I was merely pondering a matter." The king asked: "What were you pondering?" He said: "To make a vessel of one sheng that holds two sheng of items: filling it with one sheng of sand, it can still hold one sheng of water." The king tested it, and it was truly so. Later, he dozed off again and rolled over on the ground. The king again wanted to kill him. He said: "I was merely pondering a matter." [The king] asked: "What were you pondering?" He said: "To dig a pit of one foot: filling it back up with the earth, it falls short of eight inches." The king again had someone do it, and it was indeed so. Later, he dozed off again and lay prostrate on the ground. The king again wanted to kill him and asked: "Why are you sleeping again?" He said: "I was merely pondering a matter. If the king pardons my offense, I shall speak of it." The king said: "Speak at once." The youth said: "The king is just like a ghost." Having finished speaking, he departed. The king thought: "Why did this person call me a ghost?" He then asked his mother. His mother said: "You are truly a ghost. When I was pregnant with you, I dreamed of a ghost at night, and having intercourse with it, I conceived you." The king then had an awakening, ceased killing people, repented his transgressions, cultivated good, and consequently studied the Way. The king at that time was myself. The 499 people were the present five hundred foremost disciples. The youth who awakened me was Mañjuśrī. (Extracted from the fifth fascicle of the Parables Sūtra)
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Diverse Phenomena from the Sūtras and Vinaya, Fascicle Twenty-Nine
Linked texts (1)
- 經律異相 — Classical Chinese