經律異相 37
English (machine translation) 37
- Language
- English
37.1
Compiled by the Liang śramaṇas Sengmin, Baochang, and others
37.2
1. The śramaṇa Śroṇa enters the sea and sees the hells
2. An upāsaka maintains the precepts and a ghost fetches flowers on his behalf
3. An upāsaka becomes the king's head cook, is coerced and slain, and his finger reveals a lion
4. An upāsaka is tempted by Māra
5. A pure-faith layman marries his daughter into a ghost-worshiping household
6. A pure-faith layman is initially vigorous without laxity, later produces shame, and ghosts cannot harm him
7. A pure-faith layman approaches death, husband and wife cherish each other, and he is reborn as an insect in his wife's nose
8. Vakkula maintains the precepts and obtains the retribution of fivefold deathlessness
9. Maintaining the precepts, reciting scriptures, continuing the light, and making offerings: ghosts cannot harm him
10. Clinging to the desire to return the Buddha's precepts, various ghosts come out of his mouth and beat his body
11. A man does not believe in sin and merit; in a dream a ghost takes him and causes him to receive the precepts, and he subsequently lives for a hundred years
12. A household of six reduces their rations to give to the saṅgha, and together receive wealth and happiness
13. A man walking on the road encounters three transformations and vigorously practices
14. A man dies for ten days, revives, and recounts what he witnessed
37.3
1. The śramaṇa Śroṇa Enters the Sea and Sees the Hells
37.4
In the country of Aśmaka-Avanti, there was a village king named Sābó (Sārthavāha). In it was a very wealthy householder, rich in goods and jewels, but he had no children. He prayed to various deities but could not obtain [a child]. When the time for a child arrived, his wife realised she was pregnant. This woman had sharp faculties and possessed four uncommon cognitions: first, she knew when a man was affectionate; second, she knew when a man was unaffectionate; third, she knew the time of conception; fourth, she knew where it was obtained from. She told the householder of this, and the householder was joyful. When the months were full, she gave birth to a boy who had gold rings on his ears. This child was handsome, and all who saw him rejoiced. They gathered brāhmaṇas to examine his physiognomy, who said: “This child truly possesses meritorious power. Give him two names: because in a past life he left home [as a monk], he shall be named ‘Śramaṇa-Ear-Ring’; and because [these earrings] were not made by the world and could be worth a hundred million (koṭi), let his name be ‘Śramaṇa-Koṭikarṇa’ (Śramaṇa of a Hundred Million Ears).” He had five kinds of mothers to nurse him: the first was the mother who tended his body; the second was the mother who removed his dirt; the third was the nursing mother; the fourth was the auspicious mother; the fifth was the amusing mother. By this boy's power of merit, he swiftly grew up. He was then taught writing, counting, calculation, and seals, and he was expert in knowing the prices and qualities—expensive or cheap—of all goods. This village of the king was where merchants assembled. At that time, people from the four directions came to the village and asked: “Who here has good virtue, with whom one may entrust word, and who can show us advantage and disadvantage?” The people pointed out Śramaṇa Koṭikarṇa. The merchants then went to him and received him as their leader. When the merchants saw his great majesty, they thought thus: “If he acts as our caravan leader (sārthavāha) and leads many people to sea, we will surely return safely.” The people said: “Śramaṇa Koṭikarṇa, why do you not go out to the great sea?” He answered: “What would I do going out to the great sea? There are many terrors in it; when hundreds of thousands of people go, only one succeeds in returning.” The merchants spurred him on, saying: “What kind of person relies on others to make a living?” Śramaṇa Koṭikarṇa believed and accepted this, wishing to go. He went to his parents to take his leave, wishing to go to sea. Then his parents spoke of many terrifying matters, wishing to make him change his mind and regret it, so as to restrain and keep him. At that time, he did not follow his parents' words. His parents spoke to dignitaries: “Assist us in keeping Koṭikarṇa.” Then the high officials, elders, and householders all assisted in keeping him back, but in the end he did not comply. Knowing his mind was firm, his parents then permitted him to go. Thereupon he rode an elephant, rang a bell, and proclaimed throughout the village: “Śramaṇa Koṭikarṇa wishes to go out to the great sea; I will be the caravan leader—who wishes to go with me?” Because of this man's merit, five hundred merchants all joyfully followed him. They fitted out the ship and lowered it into the water, cutting one mooring rope each day. On the seventh day, they obtained the *iratha* wind (which the Liang speech calls a “favourable wind”) and cut the seventh rope. The ship sped faster than an arrow, directly reaching the jewel island. He said to the merchants: “Take jewels and fill the ship, but do not make it too heavy.” Obtaining the *iratha* wind, the ship then travelled faster than an arrow, returning to Jambudvīpa towards the village of King Sābó. There were two roads. Śramaṇa Koṭikarṇa asked the merchants: “By which road do you wish to go?” Everyone said: “Going by the land route is good.” At night they lodged in a deserted swamp. He said to the merchants: “I have heard that bandits come to rob merchants. If they kill the caravan leader first, the merchants will accomplish nothing. If they do not kill the caravan leader, then by the power of his money and goods, or by the power of his own body, or by the power of others, he will certainly be able to manage the bandits. I shall lodge elsewhere; when you depart, you must call me.” The people agreed. Koṭikarṇa drove his donkey and went to lodge in another place. The merchants set out in the middle of the night; each woke the other, but in the end none called Koṭikarṇa. In the late night, there was great wind and rain from the sky. Koṭikarṇa awoke and called out, but no one responded. He immediately gave chase, but the road was full of sand and earth, washed over by the wind and rain. Relying on the donkey to sniff the tracks, he advanced. Koṭikarṇa was utterly starved; walking forward, he saw a city. Thinking of obtaining food, he stood at the city gate.
37.5
Following his thought, he cried out uncontrollably: “Food! Food!” At that time, countless hundreds of thousands of hungry ghosts came out, all saying: “What food? Who will give it?” Koṭikarṇa said: “There is no food. I have been walking, utterly starved, and was thinking of obtaining food; hence I spoke these words. I have no food.” The hungry ghosts said: “This is a city of hungry ghosts. For hundreds of thousands of tens of thousands of years, only today have we heard the sound of the cry for food. Because we did not practice giving and were exceedingly stingy, we fell among the hungry ghosts. Where do you wish to go?” Koṭikarṇa said: “I wish to reach the village of King Sābó.” The ghosts said: “Go by this road.” Thereupon he went forward and again saw a city. Following his thought, he cried out for water; the matter was just as before. Walking forward not long after, he again saw a tree named *pāla*. At night he lodged beneath it, shook the tree to drop its leaves, ate the tender ones himself, and gave the coarse ones to the donkey. When dusk fell, a couch appeared with a man and a woman, their features handsome, wearing heavenly jewel crowns, revelling together. He thought: “I should not be looking at their private affairs like this.” When the night passed and day came, the couch immediately vanished, and dogs came to devour the man's flesh, leaving only his bones. Koṭikarṇa thought: “What action did this person perform in the past to receive this retribution now—good by night and evil by day? I will wait and ask him.” When night came, there was again a fine couch, with the man and woman revelling. He immediately went and asked him. The man said: “Do you recognise a certain butcher in the village of King Sābó in Aśmaka-Avanti? There was an elder, Kātyāyana, who regularly visited my house, and I constantly provided him with food, drink, clothing, and medicine. He constantly said to me: ‘Do not commit evil deeds, for you will receive great suffering later.’ I replied at the time: ‘From past generations onward, this has been my trade; if I do not do it now, how can I sustain myself?’ Kātyāyana said again: ‘Do you commit this evil more by day or more by night?’ I said: ‘More by day.’ He immediately said to me: ‘If you take the five precepts at night, you can obtain a little good.’ I then took them from him, and now I receive this retribution.” Walking forward not long after, he again saw two trees named *pāla*. He stopped to lodge beneath them and ate leaves as before. A man and a woman came by day to revel together; at dusk, the couch and woman both vanished, and centipedes came out to devour the man's flesh, leaving only his bones. Koṭikarṇa asked: “What action did you perform to now receive this retribution?” The man said: “In the village of King Sābó in the country of Aśmaka-Avanti, a certain man committed adultery with another's wife. There was an elder, Kātyāyana, who visited my house; he instructed me, saying: ‘Do not commit evil deeds, for you will receive a bitter retribution later.’ I replied: ‘I cannot restrain myself; what can be done?’ He said to me again: ‘At what time do you do this more?’ I said: ‘More at night.’ Kātyāyana then said to me: ‘If you take the five precepts by day, you can obtain a little good.’ Because I followed his words, I have received this retribution.” He again saw a grove of trees with pure, clean pond water. Koṭikarṇa bathed in it and watered his donkey. Beside this pond was a hall adorned with many jewels. Koṭikarṇa looked up and then thought: “I am about to die of hunger and thirst; where should I stay?” He then went up into the hall and spoke a verse from the Buddha's sūtras:
37.6
“Hunger is the foremost illness;
Formations are the foremost suffering.
Knowing the reality of phenomena like this,
Nirvāṇa is the foremost bliss.”
37.7
[Śroṇa Koṭīkarṇa] saw a woman sitting on an ivory couch. Tied to the legs of the couch were two hungry ghosts. This woman recognized Koṭīkarṇa, and inquired after him, saying, "Śramaṇa Koṭīkarṇa, has the journey not worn you out? Are you not thirsty or hungry?" Koṭīkarṇa replied, "Noble lady, give me food!" The woman said, "I shall give it to you, but only do not give it to these two hungry ghosts." The woman then gave him water to wash his hands and gave him food. Wishing to let Koṭīkarṇa understand this cause and condition, the woman stepped slightly outside the hall. At that time, the two hungry ghosts stretched out their hands, saying, "Give me a mouthful! Give me half a mouthful! The hunger in my belly burns like fire!" Koṭīkarṇa, being fond of giving, gave each of them a mouthful. It turned into pus and blood; they swallowed much and vomited it back up, filled with foul stench. The woman said, "I told you not to give it to them. Why did you give it to them?" Koṭīkarṇa said, "Sister, I did not know, and therefore gave it." At that time, another woman came and said, "Noble lady, give me food." The woman said, "Eat what you constantly eat!" After she said these words, there appeared three extraordinary caldrons of boiling water. This woman stripped off her clothes and entered the caldrons; her skin and flesh rotted entirely away, leaving only bones and marrow. A cold wind blew upon her, and she came out of the caldrons restored to life. Putting on her clothes, she ate her own rotten flesh; having eaten, she left. Yet another woman came, saying, "Noble person, give me food." The woman said, "Eat what you constantly eat!" As soon as she said this, the woman transformed into a ewe and ate grass. Koṭīkarṇa said to the woman, "What manner of matters are these?" The woman said, "Do you know the village of King Sāmba in the country of Aśmaka-Avanti?" Koṭīkarṇa said, "I know it." [She said,] "The ghost tied to the leg of the couch beside my head is my husband, the householder so-and-so. The one tied to the leg of the couch beside my feet is my son. There was the Elder Kātyāyana, who frequented my house and received my offerings of clothing, soup, and medicines. These two men became angry with me, saying, 'We toil bitterly to acquire [wealth], yet you take it and give it to others, wearing yourself out in vain.' Because of this stinginess and lack of delight in giving, they fell among the hungry ghosts. Because of their karma of harsh speech, the food given to them turns into pus and blood." Koṭīkarṇa said, "Why did that woman eat her own flesh?" The woman said, "She is my daughter-in-law. When given things to store away, she would either eat them herself or give them to others to eat. When I questioned and searched for them, she replied, 'I did not eat them, nor did I give them to others. If I ate them myself or gave them to others, may I eat my own flesh!' Therefore she eats her own flesh. The second woman was my bondmaid. I employed her to pound and grind [grain]. She would either eat it herself or give it to others. When questioned, she said, 'I did not eat it myself, nor did I give it to others. If I ate it myself or gave it to others, may I become a sheep in a future life and eat grass!' By this cause and condition, she is now a ewe eating grass." Koṭīkarṇa said, "What deeds did you perform?" The woman said, "I had a minor sin, and came to be born herein. I shall not remain long, but will be born in the Cāturmahārājakāyika heaven. Could you briefly go for my sake to the village of King Sāmba, and tell my daughter: 'I have seen your parents, sister-in-law, and maidservant. Only your mother alone enjoys blessing; the others suffer retribution for their sins. Your mother, through me, tells you: Do not do evil deeds, or you will suffer much bitter retribution in future lives. If you do not believe these words of your mother, in such-and-such a place there is a hoard of vast wealth and treasure; take it and make merit for my sake, offering it to the Saṅgha and to Kātyāyana; the remainder may be used for your own livelihood.'" She asked Koṭīkarṇa, "Do you wish to leave?" He replied, "I wish to leave." The woman said, "Close your eyes and sleep." In a moment he reached the village of King Sāmba. The merchants had arrived first, and people had asked them, "Did you see the śramaṇa Koṭīkarṇa?" They replied, "We lost him at sea." The entire town was weeping as if mourning their parents. Koṭīkarṇa heard this [and thought], "If they see me now, they will surely be agitated again; I need not return yet." Gradually he reached the daughter's house. They greeted each other, and he related the mother's words to the daughter. The daughter said, "Oh, man! You are a madman! My parents gave in charity and created blessings; when they died, they were sure to be born in heaven. Why would they be among hungry ghosts?" Koṭīkarṇa then said to the daughter, "Your mother said that in such-and-such a place there is a hoard of vast money and goods, and bade you take it and make offerings." Hearing this, the daughter opened the hoard and obtained vast wealth, whereby she gave rise to faith. According to her mother's instructions, she invited Kātyāyana, and following along, listened to his teaching of the Dharma. Right upon her seat, she attained the pure, stainless Dharma-eye regarding all phenomena and attained fearlessness. [Koṭīkarṇa] bowed to Kātyāyana and said, "Venerable Sir, I take refuge in the Three Jewels and become an upāsaka. I wish to go forth and receive full ordination in the well-conquered Dharma." Kātyāyana said, "Did your parents permit you to go forth?" He replied, "They have not yet permitted it." Kātyāyana said, "In our Dharma, if one's parents do not permit it, one cannot go forth and receive full ordination." Thereupon he returned home and paid homage to his parents. Previously, owing to grief and suffering, they had both lost their sight. Hearing that Koṭīkarṇa had returned safely from the great ocean, their tears flowed from grief and joy, and their eyes regained their sight. After five or six days had passed, he said to his parents, "Permit me to go forth." His parents said, "Originally, we prayed with utmost sincerity to obtain you. When news of your death upon the ocean came, we became blind through grief and sorrow. Now that you have returned, we are overjoyed and our eyes have opened to see. You are now as if reborn. If you heed our words, that will be serving us. How long can our lifespans endure? If you can see our lives to their end without going forth, we shall die without regret." Koṭīkarṇa replied, "Yes." (Extracted from the fourth volume of the fourth recitation of the Daśabhāṇavāra-vinaya.)
37.8
2. An Upāsaka Kept the Precepts, and a Ghost Fetched Flowers on His Behalf
37.9
Formerly, there was an upāsaka who resided as a guest in Śrāvastī. His wife's appearance was handsome and upright, known throughout the country. His friends wished to see her, but he would never show her. Someone reported this to the king. The king longed to see her, but knew of no way. A minister suggested: "Both husband and wife observe the five precepts, serving Daoists and serving food with their own hands. The king may pretend to be a Daoist holding a bowl and approach their gate; you will surely get to see her." He then followed the minister's words, changed his clothes and appearance as a makeshift device, and secretly went to their home. Seeing the Daoist, the wife prostrated with her head and face to the ground. After the king observed her, he returned and said to his ministers, "This woman is truly beautiful; she has entered into my heart. I do not know how I may obtain her." The ministers said, "Although he is a guest here, he ought to have had an audience with the king; that he did not come out of arrogance can be treated as an offense. More than a thousand li from the city of Śrāvastī, five-colored lotus flowers grow in the water of a great lake. We hear there are three perils: vipers, ghosts and spirits, and fierce beasts. Those whose crimes merit death are sent there to fetch flowers, and invariably perish there." The king then summoned and questioned him, saying, "What sort of person are you?" Bowing twice, he replied, "I am a subject of the Great King." The king said, "Why have you not come [for an audience]?" He replied, "It was merely out of foolishness that I failed to arrive. I know myself to be guilty." The king said, "I penalize you by sending you to the lake to fetch flowers; you must return in seven days. If you exceed the deadline, I shall punish you severely." Having received the order, he took his leave, returned, and told his wife everything. The wife said to her husband, "Your present guilt is on account of my beauty. You know the Buddha's clear teaching: in the three realms there is no refuge; only the precepts can be relied upon. When you set out on the road, bear the Three Honoured Ones in mind and recite the ten wholesome deeds with your mouth, not forgetting them for an instant. If you do not return, I shall go forth and find joy in the precepts, never taking a second husband." She supplied her husband with provisions, and taking his leave, he set out on the journey. When he reached midway, a man-eating ghost asked him, saying, "Who are you?" He replied, "I am a disciple of the Buddha." The ghost said, "Those who commit offenses are sent and delivered to us under the pretense of fetching flowers. Did you, worthy sir, truly commit an offense, or were you slandered by evil people?" He replied to the ghost, "Human life is difficult to attain; it rests solely with the great spirit." The ghost said, "You are a disciple of the Buddha and furthermore are guiltless; I will not harm you. But there are two other perils, and I fear you will not escape them; what shall be done?" The ghost spoke again, saying, "I will fetch the flowers on your behalf to save your person, that I may obtain immeasurable blessings throughout the long night [of saṃsāra]. Wait here urgently!" The ghost then departed. In a moment he returned and gave the fine five-colored flowers to the worthy man. The flowers were too heavy for the worthy man to lift. The ghost then took the flowers and supported the worthy man; within the span of bending and extending an arm, they arrived at the palace gate. Taking his leave, the ghost departed. The worthy man went to the gate to announce himself. The king marvelled at his quick return, and thoroughly questioned him from beginning to end. He related it truthfully. The king was greatly astonished and ashamed, saying, "Ghosts lack human righteousness, and harm living beings; yet now he saves a good person, whereas I have been without righteousness, unable to distinguish good from evil, inferior even to a ghost!" He immediately reproached himself for his fault, bowed his head, took refuge, and wished to become a disciple. He received and observed the five precepts, widely practiced the six perfections, and brought the state to great peace. The worthy man and his wife both increased their vigor and attained the stage of non-retrogression. (Extracted from the fifth volume of the Sūtra of Parables.)
37.10
3. An Upāsaka, Acting as the King's Kitchen Clerk, Was Forced to Kill, but Pointed His Fingers to Manifest Lions
37.11
One hundred years after the Buddha's parinirvāṇa, a king worshipped celestial gods. For a great sacrifice, he used cattle, sheep, pigs, dogs, chickens, and so forth—one hundred of each—and ordered his kitchen clerk to kill them all. At that time, the kitchen clerk said, "I have received the Buddha's precepts and cannot take life." The kitchen overseer was furious and reported it to the king so that he might punish him. The king said, "He who disobeys my decree shall die." The kitchen clerk replied, "I am a disciple of the Buddha and observe the five precepts. I would rather kill myself than disobey the Buddha's teachings and take life. If I comply with the king's command and commit slaughter, upon death I shall enter hell, and only emerge when my punishment is finished, always having a short lifespan. If I die keeping the precepts, I shall immediately be born in heaven; in heaven, blessed pleasures occur naturally according to one's wishes. Supposing I must die, by shedding this human body I shall receive a heavenly form. For this reason, I would die rather than kill." The king said, "I give you a period of seven days; then I shall have elephants trample you to death. If you do not die, your words are true." After seven days, the king looked upon this upāsaka, whose body was like that of a Buddha. He drove five hundred elephants to trample him to death. Following the method of the Buddha, the upāsaka raised five fingers; they transformed into five mountains, and between each mountain a lion emerged. Seeing the lions, the elephants fell to the ground in terror, just as when the Buddha was in the world. The king then believed in the Buddha, abolished the sacrifices, and received the Buddha's five precepts from this man. Officials and commoners, inside and out, all received the Dharma as well, and he became the state preceptor. (Extracted from the sixth volume of the Sūtra of Parables.)
37.12
4. An Upāsaka Was Tested by Māra
37.13
There was an upāsaka who went abroad to do business with a group of merchants. Encountering cold weather and snow while travelling at night, he was separated from his companions and lodged in a stone cave. At that time, a mountain spirit transformed into the form of a woman and came to test him, saying: / "White snow covers heaven and earth; / Birds and beasts all hide away. / I alone have none to rely on; / I only pray you will have pity on me." / The upāsaka covered his ears with both hands and said: / "Shameless, vile person, / Uttering these impure words! / May water wash you away and fire burn you; / I do not wish to see or hear you. / Even towards a wife my mind has no lust; / How much less would I commit illicit intercourse! / The pleasures of desire are shallow and flimsy; / Great suffering is truly profound and terrifying." / Hearing this, the mountain spirit lifted him up with both hands and carried him back among his companions. (Extracted from the seventeenth volume of the Mahāprajñāpāramitopadeśa.)
37.14
5. A Layman of Pure Faith Married His Daughter into a Family that Worshipped Ghosts
37.15
An upāsaka married his daughter to a worldly man. When sending the daughter off, the parents wished to divest her of her precepts. The daughter said, "Why divest me of my precepts?" The parents said, "Custom dictates that marrying a daughter to a worldly man is like throwing gold into cow dung; what further use are precepts?" The daughter said, "Just as a person travelling afar through a great, empty wasteland without people should pack even more provisions, so when marrying into a household that serves ghosts, I fear the ghosts might take advantage of me; I ought rather to increase my keeping of the precepts to make my resolve firm. When gold is in cow dung, it can still be used once washed; how could it become the same as cow dung?" The parents were moved by her words and gave her an image of the Buddha. The daughter placed it in a splendid vessel, and morning and evening paid homage to the vessel. When her husband asked, the wife replied, "This is the Buddha, who can prevent one's hair from turning white and keep one's complexion always beautiful." The husband joined her in making offerings. Later, they were both born in heaven and did not experience the three bad destinies. (Extracted from the fifth volume of the Ten-Fascicle Sūtra of Parables.)
37.16
6. A Layman of Pure Faith, Being Initially Vigorous and Not Slack, and Later Giving Rise to Shame, Could Not Be Harmed by a Ghost
37.17
Formerly there was an upāsaka. When he first received the precepts, his diligence had few equals. Later, as his years declined into old age, he grew distant from the assembly of the worthy. Living alone on a craggy mountain, his resolve deteriorated further. Neglecting his fields and gardens, he forgot the Buddha and abandoned the Dharma, turning back into an ordinary mortal. In that mountain there was a brahmacārin, a man of the Dao, who was thirsty and sought a drink. The farming household was busy with work and no one gave him anything. The brahmacārin harboured resentment and thereupon departed in anger. The brahmacārin had the power to raise the dead and command ghosts and spirits. He immediately summoned a killer ghost and ordered it, saying, "That man insulted me; go and kill him!" An arhat in the mountain knew of this and went to the farmer's house. Seeing the śramaṇa, the farmer bowed his head in delight and provided a meal for him. The śramaṇa said, "Tonight you must light lamps early, diligently take the Three Refuges, and recite the verse on guarding the mouth and restraining the mind. If you compassionately keep sentient beings in mind, you can have lasting peace." After the śramaṇa departed, the master of the house acted in accordance with his instructions; throughout the night he was mindful of the Buddha and recited the precepts without cessation. The killer ghost arrived at dawn, watching for the slightest opportunity to kill him, but seeing his compassionate mind, it had no way to kill him. By the law of ghosts and spirits, when a human commands one to kill, one is dispatched wishing to kill; however, if the other person possesses the virtue of being unkillable, the rule is that it must return and kill the one who ordered it. The ghost was thereupon enraged and wished to harm the brahmacārin. The arhat shielded the brahmacārin with his spiritual powers so that the ghost could not see him. The farmer attained awakening, the brahmacārin was spared, and the ghost ultimately did not incur the sin of taking life. The whole farming household simultaneously received the Three Refuges and was mindful of the Buddha without remiss, thereby preserving the lives of the entire family. (Extracted from the Sūtra of the Fallen Upāsaka; also found in the fifth fascicle of the Ten-Fascicle Sūtra of Parables.)
37.18
7. The Upāsaka Who, Due to Mutual Love with His Wife at the Time of Death, Was Reborn as a Worm in His Wife's Nose
37.19
There was an upāsaka who upheld the precepts diligently without remiss. There was a śramaṇa who had laid down his heavy burden, forever ended birth and death, and attained supernatural powers; he was a close friend [of the upāsaka]. Then the upāsaka suddenly contracted a grave illness which medicines could not cure. His wife was in great sorrow and anguish, and said to her husband, "Together we are husband and wife, yet you suffer alone. By what means might I share your illness to make it lighter? If you should pass away, whom can I rely on? Our child is left solitary—whom can he depend upon?" Hearing this, the husband felt an even deeper attachment and yearning. As the end of his life approached, he died at that very moment. His conscious spirit immediately returned and was situated within his wife's nose, transformed into a worm. The wife wept aloud, unable to stop herself. At that time the man of the Dao went to meet with the wife, purposely wishing to advise and admonish her to cast aside her grief and sorrow. Seeing the man of the Dao arrive, the wife grieved all the more bitterly: "What can be done, Upādhyāya? My husband has died!" Suddenly, the worm fell to the ground from her nasal mucus. Ashamed, the wife was about to step on it with her foot. The man of the Dao told her, saying, "Stop, stop! Do not kill it! This is your husband, transformed into this worm." The wife said to the man of the Dao, "My husband revered the scriptures and upheld the precepts with diligence that was hard to match. By what cause, at the end of his life, did his form change into this?" The man of the Dao answered, saying, "Due to the fault of arousing mutual longing and attachment, he has now been born as a worm." The man of the Dao preached the scriptures for the worm: "You diligently revered the scriptures and upheld the precepts; by your merit you ought to have been born in heaven to see all the Buddhas. But solely on account of thoughts of passionate love and yearning, you have fallen among these worms. You should feel ashamed at once!" Hearing this, the worm understood and reproached itself. Shortly thereafter its life came to an end, and it immediately attained rebirth in heaven. (Extracted from the Sūtra on the Householder Deceased and Becoming a Worm in His Wife's Nose.)
37.20
8. Bakkula Upheld a Single Precept and Obtained the Retribution of Fivefold Non-Death
37.21
Formerly there was a man who had only one son, named Bakkula, who was just seven years old. When his wife died, he took another wife. Hating the child of the previous wife, she was steaming cakes in a steamer. When the boy asked his [step]mother for one, the mother took him in her arms, placed him in the steamer, and covered the top with an earthen basin, wishing to bring about the boy's death. In the steamer, the boy ate the cakes and did not die. Later she again took him in her arms and placed him upon a red-hot iron griddle; on the griddle he ate cakes and was unharmed. Later she went to the riverbank to wash clothes and threw him into deep water, where he was swallowed by a fish. After seven days had passed, the father invited the assembly of monks to hold a great gathering. Having purchased a fish, he transported it home on a cart. As he was about to cut open the fish's belly, the boy said, "Gently, gently! Do not injure my head!" This boy had previously received the single precept of non-killing, and now obtained five kinds of non-death. (Extracted from the Sūtra of Parables.)
37.22
9. By Upholding Precepts, Chanting Scriptures, and Keeping Lights Burning in Offering, Ghosts Could Not Harm [Him]
37.23
Formerly there were five brothers whose father taught them to uphold the precepts. The eldest son alone was unwilling to uphold the precepts. Taking five coins, he went to a physiognomist's place for a reading. The physiognomist said, "Your lifespan could reach a hundred years, and you should attain great wealth and nobility." Yet he also said it was definitely bad, and furthermore said it was inauspicious: "In precisely thirteen days, you shall die." The man was terrified and said, "This is not something an ordinary worldly master can cure. Only the Buddha possesses foreknowledge of what has not yet happened. He is nearby on Gṛdhrakūṭa Mountain; I can go and ask him." Thereupon he went to ask the Buddha. The Buddha said, "You have an adversarial enemy from a past life who wishes to come and take you. If you wish to escape, you must uphold the five precepts; only then can you be delivered. Return home, prepare an abundance of fat-candles and burn them, and let thirteen days pass. Receive the refuges and precepts, light lamps to keep the brightness burning, and throughout the day and the entire night recite scriptures and verses, saying, 'Namo Buddhāya; I take refuge in the Buddha,' being careful not to rest. Once the thirteen days have passed, you will naturally be delivered." That night, two ghosts went together to kill him. One ghost stayed a hundred paces away and sent the other ghost ahead to kill him. Seeing the brightness of the lamplight and only hearing the sound of calling out, "Namo Buddhāya; I take refuge in the Buddha," it did not dare go forward. Turning back, it said to the other ghost, "This man cannot be reached anymore. He only calls out, 'Namo Buddhāya; I take refuge in the Buddha.' I hate hearing this sound; it gives me a headache." Thereupon the two ghosts supported each other and fled, never coming near him again. From then on, he attained lasting peace. (Extracted from Essential Matters from Various Sūtras.)
37.24
10. Zhichi Sought to Return the Buddha's Precepts, and Ghosts Came Out of His Mouth to Beat His Body
37.25
Formerly, in the state of Vārāṇasī, there was a brāhmaṇa's son named Zhichi. He received the Buddha's prohibitions and precepts without violating them. Much later, Zhichi traveled to another country. When he saw people killing, stealing, or committing sexual misconduct, he lusted after and took pleasure in it; when he saw people's virtues or faults, he discussed and debated them; when he saw people drinking wine, he wished to pursue it. Not for a single moment was he settled. He then thought to himself, "I regret having received the vow of precepts, and I should return them to the Buddha." He immediately went to the Buddha's place and said, "Previously I received the five precepts, which have many prohibitions and restraints, so that I cannot follow my desires. The Buddha's Dharma is revered and profound, not something an ordinary person like me can respectfully practice. May I relinquish them, or not?" The Buddha remained silent and did not respond. Before his words had even ended, there spontaneously appeared ghosts and spirits from his mouth holding iron hammers to strike Zhichi's head. Furthermore, there were ghosts and spirits that stripped off his clothes and hooked his tongue. There was a female ghost of lust who cut off his genitals with a knife, and a ghost that poured molten copper into his mouth. Before, behind, to the left, and to the right, ghosts and spirits all vied to tear him apart, taking his blood and flesh to devour it. Furthermore, a spontaneous fire burned his body. He sought life but could not attain it, and sought death but could not attain it. The ghosts held him tightly so that he could not move. Seeing this, the Buddha asked, "Why are you now speechless, Zhichi?" His mouth was locked shut and he could speak no more; he could only beat his own chest with his hands. With divine power, the Buddha rescued the elder. When the ghost kings saw the Buddha, the Bhagavat, each stood to one side. Zhichi then revived, rose, kowtowed, and stepped forward to address the Buddha, saying, "In my body there were five thieves dragging me into the three evil paths because I wished to commit sins and violated what I had received. May the Buddha pity me! From this day forth, I will mend my past ways and cultivate the future, respectfully receiving the rules of the precepts. I will observe the six fasting days of each month and the three long fasting months of each year, burn incense, scatter flowers, hang variegated banners and canopies, and make offerings to and serve the Three Jewels, never daring to violate them again." The Buddha said, "What you have now spoken is exceedingly good. If you have seen it with your own eyes, you know that one reaps what one sows; sins are not bestowed by Heaven." (Extracted from the third fascicle of the Great Abhiṣeka Sūtra.)
37.26
11. One Who Did Not Believe in Sins and Blessings Dreamt of a Ghost Coming to Take Him, Which Led Him to Receive the Precepts and Later Live to a Hundred Years
37.27
Formerly there was a person who did not believe in sins and blessings. When he was already fifty years old, he dreamt of a killer ghost coming to take him. Waking up in terror, he sought a master to divine the dream. The master cast the hexagrams and omens, saying, "There is a killer ghost that certainly wishes to harm you within no more than ten days. If you wish to avert this, from now on and during these ten days, receive the Buddha's five precepts, burn incense, light lamps, hang silk banners and canopies, and have faithful devotion toward the Three Jewels; then you may escape this death." He thereupon followed this method with single-minded devotion. When the killer ghost arrived at the door and saw him performing merits, it was unable to harm him. The ghost immediately fled. Because of this, the man lived to the full age of a hundred years, and upon death he was reborn in heaven. (Extracted from the Miscellaneous Sūtra of Parables.)
37.28
12. Six People in a Family Reduced Their Own Rations to Give to the Sangha, and Together Enjoyed Wealth and Happiness
37.29
Formerly there was a very wealthy household with six people and male and female slaves; their gold, silver, and precious jewels were beyond count. The Buddha and Ānanda were begging for alms in the streets. When the Buddha reached their gate, the father, mother, sons, wives, and grandsons were overjoyed and leaped with delight; they invited the Buddha in to sit, spread wool carpets on the ground, and their eating utensils were all made of gold and silver. The Buddha said, "In a past life, these people encountered an era of famine. The household was destitute, and they gathered only vegetables to sustain their lives. Just as their broth was cooked, a man of the Dao outside came begging for food. Seeing the śramaṇa, the parents said, 'I give him my portion.' The sons and grandsons each gave him their portions, yielding to the mother so she could eat. The six people simultaneously made up their minds, each going without food for a day, regretting only that their poverty prevented them from giving a fine offering. By the merit of this, they were reborn in the heavens and among humans, always enjoying peace and an abundance of wealth. Because their resolves were equal, they formed karmic affinities together life after life. Now they have met again. Father, mother, sons, elders, and young ones all uphold the five precepts at once, and at the end of their lives they will be born in heaven and receive immeasurable blessings. Now, if they encounter the Buddha, all will attain arhatship." (Extracted from the first fascicle of the Miscellaneous Sūtra of Parables.)
37.30
13. A Person Traveling the Road Witnessed Three Transformations and Practiced Diligently in Body
37.31
A person was traveling along a road and saw a dead body beside the way; a ghost was flogging it with a staff. The traveler said, "This person is already dead; why do you flog him?" The ghost said, "This is my former body. When it was alive, it was unfilial to its parents and disloyal in serving its ruler; it did not respect the Three Jewels, nor follow the instructions of teachers and fathers. Now it has caused me to suffer in accordance with my sins, with agony that is beyond words. Being enraged, I flog it." Walking forward a little, he saw another dead body. A heavenly being descended, scattered flowers upon the corpse, and caressed it with his hands. The traveler asked, saying, "Looking at you, you seem to be a heavenly being. Why do you caress this dead body?" He answered, saying, "This was my former body. When it was alive, it was filial and obedient to its parents, loyal and trustworthy in serving its ruler, served the Three Venerable Ones, and received the teachings of teachers and fathers. It caused my spirit to attain rebirth in heaven; all this is by the kindness of my former body. Therefore I have come to repay it, nothing more." Walking forward a little further, he saw another heavenly being whose clothing was fresh and fine, handsome, fragrant, and clean, picking sour jujubes beside the road and eating them. The traveler asked, saying, "Seeing you, you seem to be a heavenly being; why do you eat sour jujubes?" The heavenly being answered, saying, "When I was in the world, I was filial and obedient to my parents, loyal and trustworthy in serving my ruler, served the Three Venerable Ones, and performed various good deeds. Only, I did not like to offer drinks and food to guests. Now that I am a heavenly being, my food is never sufficient; therefore I eat sour jujubes." Having witnessed these three transformations in a single day, the traveler returned to uphold the five precepts and cultivate the ten wholesome deeds, being filial and obedient to parents and loyal and trustworthy in serving the ruler, and teaching later generations that sins and blessings follow a person. (Extracted from Essential Matters from Various Sūtras.)
37.32
14. A Person Died and Returned to Life After Ten Days, Recounting What He Had Experienced and Seen
37.33
There was an upāsaka who originally served non-Buddhist traditions; abhorring suffering, he offered prayers and sacrifices. Leaving them behind, he entered the Dharma, upholding the precepts and striving diligently. He earnestly recited the sūtras, took delight in giving without seeking return, bore forbearance in his mind, and constantly harbored a compassionate heart. Suddenly contracting a violent illness, he passed away. When he was on the verge of death, he instructed his parents, saying: 'If my illness proves fatal, do not encoffin me for seven days.' Abruptly, as if dead, his corpse was kept for eight days. His relatives all said: 'He should be encoffined and buried immediately.' His parents said: 'He has not become swollen or foul-smelling; we wish to keep him until the tenth day.' At the moment of these words, they saw his eyes open, though he was not yet able to move. His parents were delighted and watched over him until the tenth day, whereupon he sat up on his own and was well able to speak. When they asked where he had come from and everything he had seen, he replied, saying: 'Officers and soldiers came and took me to a great city. Inside the city there was a prison. The prison was pitch black, with iron walls on all four sides. The city gates were all made of iron glowing red-hot from burning. People confined in the prison sat in the midst of fire, which blazed thoroughly from top to bottom, with blue smoke rising up. Some people cut their flesh with knives and ate it. The king of the prison asked me, saying: "What sort of person are you? What crime have you committed to have come here? Here we punish the five heinous crimes, failure to be filial to parents, and failure to serve one’s lord with loyalty and trustworthiness." I replied, saying: "When young, I was deluded by evil people, serving non-Buddhist traditions in foolish ignorance. I also drank alcohol, killed living beings, and sacrificed to heaven and earth. Moreover, in the marketplace, I sought wealth and gain, using dry measures and length measures wishing to enrich myself. Later, I met a good teacher who led me into the Buddha’s path. I saw a śramaṇa, a man of the Way, who conferred the five precepts upon me and taught me to practice the ten wholesome deeds. From that time until today, I have committed no more evil. I rely upon the radiant king's pity on my shortcoming." I then bowed my head. The king immediately stood up, clasped his hands, and said to me: "Stop, stop! A person of pure faith should not do this." He then offered me a seat, summoned an officer, and asked him: "This is a disciple of the Unsurpassed, True and Correct [One]. You all ought to attain deliverance through such a person! Only when such a person's life span comes naturally to an end should he die. His consciousness and spirit follow his deeds: if he is to be born in heaven, the heavenly spirits welcome him; if he is to be born among humans, the human realm welcomes him. How could you bring this person here and have him enter this place for the five heinous crimes?" The officer replied to the king, saying: "In the world there are many of this kind of people: they do not fear the king's law; they do not fear the four seasons; they are not bound by the Five Phases; they run rampant under heaven along with heaven and earth's ghosts and spirits. They cannot be left unquestioned. There are teachers called śramaṇas who, having shaved their hair, wear coarse and crude garments; through this they are arrogant, taking many disciples east, west, south, and north. They are even more extreme than this; they ought to be punished." The king said: "Stop, stop! Those wearing the Dharma robes are honored and respected by people, and feared and deferred to by others. The various Śakras, Brahmās, kings within the sun and moon, and down to emperors, kings, ministers, and commoners—those who honor and serve such people obtain immeasurable merit, while those who slight and insult them bring sin and suffering upon themselves. Quick, examine the register to see whether his life span should be ended or not." The officer said: "He should not yet be dead. He still has twenty years of remaining life. Because of sins he had previously committed, we therefore took him, so as to humble his kind a little." The king said: "The Buddha's disciples who have precepts and vigor are honored by the heavenly spirits. With great compassion, the Buddha rescues and protects all, down to flying and wriggling creatures; the heavenly spirits, earthly deities, and all ghosts and dragons honor and revere him. How could he be constrained by royal signs, the four seasons, or the Five Phases? The Buddha’s grace is like the four oceans, which cannot be measured." The officer said: "Does the Great King uphold the Buddha's precepts?" The king said: "Because I did not uphold the Buddha's precepts, I incurred guilt and was made this king of the prison. If someone has already entered the True Dharma and later regrets it and returns to non-Buddhist traditions, even if he lives a thousand years, he will encounter the nine untimely deaths. If precept-holding bhikṣus and their disciples diligently practice the six perfections, cut off the six decays, and sever the twenty matters (also found in the sūtra text), and contemplate the Buddha's merit, it is like a vast ocean, unfathomable." The officer said: "It is truly as the king says. I failed to distinguish the true from the false. Quickly dispatch him, take leave with an apology, and let him go." Falling from a high place, I suddenly revived.' Together with his parents, he went to the Jetavana, reflecting upon and disciplining himself, receiving the five precepts, and practicing the ten wholesome deeds (From the Sūtra on the Disciple Who Died and Returned to Life).
37.34
Diverse Phenomena from the Sūtras and Vinaya, Fascicle 37
Linked texts (1)
- 經律異相 — Classical Chinese