經律異相 43
English (machine translation) 43
- Language
- English
43.1
Compiled by the Liang śramaṇas Sengmin, Baochang, and others
43.2
1. Poli Obtains a Sea Deity's Necklace and Presents It to the King; the King and His Queen Jointly Offer It to the Buddha
2. Good Seeker and Evil Seeker Suffer Hunger While Gathering Jewels, and a Tree Yields What They Need
3. The Lion Has Wisdom and Escapes a Rākṣasī
4. Miriān Observes the Uposatha and Attains Bliss, but He Tramples His Mother and His Head Burns
5. Upasena Regrets His Brother's Wife; He Becomes an Ascetic, His Brother Shoots Him Dead, and the Arrow Rebounds to Slay Him
6. The Sārthavāha Burns His Arm to Save Many Merchants
7. The Sārthavāha Desires to Buy the Five Precepts, and Rākṣasas Cannot Harm Him
8. A Merchant Sires Children with a Swan, and All the Sons Attain the Way
9. Many Merchants Suffer Hunger and Thirst, and Eight-Flavoured Water Pours from a Deva's Fingers
10. A Merchant Drives Oxen to Ransom a Nāga Maiden and Obtains Gold to Provide for His Parents
11. Merchants Are Bound by Rākṣasas
12. Merchants Gathering Jewels Rescue a Dying Man
13. Two Merchants Gather Jewels: The Greedy One Perishes and the Scrupulous One Escapes Safely
14. A Merchant Murders His Companions to Seize Rare Jewels for Himself; Great Compassion Kills This Wicked Man
15. Five Hundred Merchants Encounter a Makara Fish and Escape Harm by Invoking the Buddha
16. A Merchant Is Forced by Friends to Drink Alcohol and Breaks the Precepts; His Parents Banish Him to a Distant Country, Yet Even Ghosts Fear Him
43.3
1. Poli Obtains a Sea Deity's Necklace and Presents It to the King; the King and His Queen Jointly Offer It to the Buddha
43.4
In the past, there was a merchant named Poli, who went to sea with five hundred men in search of jewels. At that time, a sea deity emerged holding a handful of water, and asked Poli, 'Is the water of the ocean more, or is this handful of water more?' Poli replied, 'The handful of water is more. Why is that? Although the sea water is abundant, it has no utility when needed and cannot save those who are hungry and thirsty. Although a handful of water is little, if one encounters a thirsty person and gives it to him to sustain his life, the blessings received through generation after generation cannot be reckoned.' The sea deity was delighted, praised him, saying, 'Excellent!' and immediately took off eight kinds of fragrant necklaces adorned with the seven jewels from his own body and gave them to Poli. The sea deity escorted him, and he returned safely to the kingdom of Śrāvastī. He brought this fragrant necklace and presented it to King Prasenajit, relating the full account of its provenance and hoping the king would accept it. The king found the fragrant necklace marvelously rare, and thereupon summoned his queens to line up before him, intending to give the fragrant necklace to whichever was the most beautiful. All sixty thousand queens fully adorned themselves and came forth. The king asked, 'Why has Queen Mallikā not come out?' An attendant answered, 'Today is the fifteenth day; she is observing the Buddhist uposatha and wearing plain clothes without adornment, and therefore has not come out.' The king grew angry and sent someone to summon her, saying, 'Even if she is observing the uposatha today, she should not disobey the king’s command!' This happened three times. Queen Mallikā came forth in plain clothes. Among the crowd, she shone like the sun and moon, twice as beautiful as usual. The king's mind was awestruck with increased reverence, and he asked, 'What virtue and power do you have that makes you so brightly distinguished?' The queen said to the king, 'I reflected that I have little merit: I received this female body, whose disposition is defiled, and defilements accumulate like mountains day and night. Human life is short, and I fear falling into the three evil paths. Therefore, month after month, I uphold the Buddhist uposatha, severing attachments to follow the Way, so that I may receive blessings life after life.' The king was delighted upon hearing this and offered the fragrant necklace to her. Queen Mallikā replied, 'I am observing the uposatha today and should not wear this; you may give it to someone else.' The king said, 'My original intention was to give it to the finest. You are now the finest, and moreover, your upholding of the Dharma uposatha and your resolve for the Way are exceptionally noble. Therefore, I give it to you. If you do not accept it, where shall I place it?' The queen replied, 'Great King, do not worry. I pray that Your Majesty deign to accompany me to the Buddha's presence, to offer this fragrant necklace to the Bhagavat and to receive his holy teachings. This will indeed bring blessings for countless kalpas.' The king agreed at once. He ordered the carriage prepared and went to the Buddha's presence. Bowing his head to the ground, he stepped back and took his seat. He said to the Buddha, 'This fragrant necklace of the sea deity was presented by Poli. Among the sixty thousand queens, none failed to covet it; Queen Mallikā, however, would not take it when offered. Because she observes the Buddhist uposatha, her mind has no greed or desire. I respectfully present it to the Buddha, hoping you will deign to accept it. World-Honoured One, it is hard to restrain the mind; for her to be upright and faithful like this—could there be merit in it? We only pray that the World-Honoured One will accept the fragrant necklace on our behalf.' The Buddha spoke this verse:
43.5
Make many jeweled flowers, / String dangling ornaments of silk; / Extensively accumulate the fragrance of virtue, / And what you are born into will become ever more splendid. / Rare herbs and fragrant blossoms / Do not send their fragrance against the wind; / Approaching the Way and hearing the teaching, / The fragrance of a virtuous person spreads everywhere. / Though those are called genuine, / They cannot compare to the fragrance of the precepts. (From the second fascicle of the Dharmapada Avadāna Sūtra)
43.6
2. Good Seeker and Evil Seeker Suffer Hunger While Gathering Jewels, and a Tree Yields What They Need
43.7
Long ago in Jambudvīpa, there was a kingdom called Vārāṇasī. At that time, there was a sārthavāha named Mahāyayin. His wife became pregnant, and she was naturally kind and good, her disposition gentle and mild. When her months were complete, she gave birth to a boy whose body was well-formed and handsome. His parents loved him, prepared fine food, invited their relatives and various physiognomists, and entertained them together. They held the boy and showed him to the assembly to give him a name. The physiognomists asked, 'When this child was conceived, what auspicious omens were there?' The father said, 'Upon conceiving, the mother was naturally gentle and good.' The physiognomists named him Good Seeker (Kalyāṇaiṣin). He was nursed and grew up, loving the accumulation of all virtues and possessing compassion for sentient beings. Afterwards, she became pregnant again. When the term was complete, she gave birth to a boy whose body was ugly and misshapen. The physiognomists asked, 'When this child was conceived, what signs were there?' The father replied, 'While carrying the child, the mother was naturally wicked and vile.' The physiognomists named him Evil Seeker (Pāpaiṣin). He was nursed and grew up, fond of doing evil deeds, constantly giving rise to greed, and harboring jealousy. When they were each grown up, they traveled together into the ocean in search of jewels, each with five hundred attendants. The journey was distant, and midway their provisions were exhausted. After seven days, they were not far from death. At that time, Good Seeker and all the merchants together with sincere hearts prayed to the deities, hoping to be delivered from their hunger and peril. In an empty swamp, they saw a tree in the distance, its branches lush and luxuriant, and they immediately hurried to it. There was a spring of water. Good Seeker and the assembly all pleaded for mercy. The tree deity manifested a body and spoke to them: 'Chop off a branch, and what you need will come forth.' The people were delighted, and they chopped off one branch; delicious drinks flowed forth. They chopped a second branch; various foods came forth, endowed with all hundred flavours. They all received it and were satisfied. They chopped a third branch; various marvelous garments came forth, complete in every variety. They chopped a fourth branch; various jewels were fully provided. Their packs and loads were completely filled, and all that they needed was provided. Evil Seeker arrived later. His assembly, as before, received their full share. He then thought to himself, 'Now the branches of this tree can produce such various fine things; how much more so its roots? I shall now cut it down, and it will be enough to obtain exceedingly marvelous and fine things.' He ordered his men to fell it. Good Seeker said to Evil Seeker, 'When we were starving and destitute, we relied on the kindness of this tree to save our remaining lives. How can you wish to fell it?' Evil Seeker thereupon dug up its roots. Good Seeker was moved with gratitude and could not bear to watch; he led his followers and returned home. When the felling of the tree was finished, five hundred rākṣasas seized Evil Seeker and all his merchants and devoured them completely; their wealth and goods were lost. The Buddha told Ānanda, 'Good Seeker was my own former self. The father was King Śuddhodana. The mother was Māyā. Evil Seeker was Devadatta. In the past, I frequently encountered him and constantly taught him wholesome dharmas, but he would not follow them, and instead took me as his enemy.' (From the ninth fascicle of the Sūtra of the Wise and the Foolish)
43.8
3. The Lion Has Wisdom and Escapes a Rākṣasī
43.9
In the continent of Jambudvīpa there were many merchants who gathered together and went out to sea to gather jewels. They encountered swirling waves and evil winds that wrecked their great ship. Other men, drifting on the wreckage with the wind, washed ashore in the realm of the rākṣasīs. The rākṣasīs, of upright and beautiful appearance, came forward to welcome the merchants, saying: 'There are many treasures here, priceless bright pearls; take them as you please! We have no husbands and you have no wives; you may stay here and make merry together. Later, when there is a fair wind and good companions, you may return home. But you gentlemen should know: if you see a road on the left, beware not to follow it!' Among the merchants was a wise man who said: 'What these women say must not be followed.' He immediately took the left road and walked for several miles, when from inside a city he heard tens of thousands of people crying out in grievance and shouting: 'Why did we leave Jambudvīpa only to meet our deaths here?' The merchant went forward to the foot of the city wall and looked all around; he saw that the city wall was made of cast iron, with neither gates nor doors nor any place of entrance or exit. Not far from the city stood a śirīṣa tree. He immediately climbed the tree and saw the tens of thousands of people inside the city. Calling from afar, he asked the people inside: 'Why are you crying out for your parents and brothers?' The people inside replied: 'We went out to sea to gather treasures, were blown off course by the wind, and were deceived by the rākṣasīs, who locked us in this secure city. Previously there were five hundred men, but gradually they have been taken and killed; now two hundred and fifty men remain. Sir, do not call these women human: they are all rākṣasa demons! The man climbed down the tree and told his companions: '[They] urge me to return home and seek a good plan. What do you all intend to do today?' The crowd replied: 'Why did you not ask further last night whether those people had an expedient plan? Will we and yourself be able to return home safely?' The wise man answered: 'I will rise tonight and go ask them again.' Waiting until the women were asleep, he secretly rose and climbed the tree, asking the people inside the city: 'Is there any plan? Can you all and myself return to the land of Jambudvīpa or not?' The people inside replied: 'As soon as we give rise to the thought of returning, this iron city manifests several layers and cannot be breached. Those who die do so day by day in turn, with no way to escape. Only you outsiders have a slight chance of an expedient plan: you can be saved and return to your native land. At dawn on the fifteenth day, a horse king will come to this realm from Uttarakuru and stand atop the high mountain peak. The king will call out of his own accord: "Who wishes to return to the continent of Jambudvīpa?" If you hear the horse's voice, all go pay homage and seek to return to your homeland.' The man reported the situation in full to his companions. The crowd said: 'Can we go now or not?' He answered: 'We must wait until the fifteenth day when the horse king arrives; only then can we go.' Before many days had passed, the horse king arrived. Hearing this, the merchants went to where the horse king was and said: 'We all wish to seek to return to our homeland; we pray that you will convey us across.' The horse king told them: 'Listen with wise understanding to what I say. Those who wish to go home and return to their homeland: if your minds are focused and upright, you will be able to return home; if your minds are not focused and upright, you will not be able to return. These women will hold their boys and girls and pursue you from behind, weeping and crying out. If any among you give rise to thoughts of longing and attachment, even if you are on my back you still will not get away. If you can renounce love and affection, with an upright mind and undivided attention without any attachment, and with sincere devotion hold onto even a single hair of mine, you will be able to return home.' Then the women each said to their husbands: 'Truly, you may abandon my lowly person, but why cast aside your sons and daughters?' First they taught the sons and daughters to go and hug their fathers' necks, weeping and crying out: 'Where do you wish to go, abandoning us?' Those whose minds were filled with longing and attachment could not return. Only the greatly wise Siṃha returned safely alone. Then the rākṣasa woman, holding her boy and girl, pursued Siṃha, saying to the villages: 'This Siṃha is my husband. Together we gave birth to these children. He abandoned me and fled, and I know not where he is going.' When the people heard this, they asked Siṃha: 'Observing your woman, her person and appearance are remarkably fine among humans, and the children are pitiable; why do you abandon them?' Siṃha replied: 'She is not human; she is a rākṣasa demon. Out on the sea isles, they have killed and eaten incalculable numbers of merchants. Several hundred of my companions are locked in an iron city; I alone was fortunate enough to escape. Now this demon woman pursues me from behind, intending to harm me; I fear I may not escape.' He proceeded further and returned to his home country. The demon still pursued him behind, arriving in his country. The demon went to address the king: 'Siṃha and I were husband and wife, and gave birth to these children. Later I hoped to rely on his strength; I never expected to be forever abandoned today.' The king summoned Siṃha and asked him the truth of the matter. Siṃha reported the above events in full to the king. The king said to Siṃha: 'If you do not want her, you may give her to me.' Siṃha replied: 'She is truly not human; she is a rākṣasa demon. She is fraught with transgressions and disasters; do not blame me later!' He also spoke to the ministers on the left and right: 'When this demon arrives here, harm will certainly follow. The king now does not believe me and wishes to admit her into the inner palace. If it continues like this, before long the king and the inner palace will all be reduced to ashes.' The king was again enraged and said to Siṃha: 'Her beauty among women is like that of a celestial maiden; why do you call her a rākṣasa demon? Go outside quickly; I will see for myself.' The king took the demon woman into the palace for one night. The next day at mealtime, the palace gates did not open. The ministers discussed among themselves: 'The king has taken a new wife and is engrossed in pleasure; that is why they have not opened.' Siṃha spoke, saying: 'It is not as you discuss. The king, his queen, and all the court ladies must have been entirely eaten up by the rākṣasa; that is why the gates do not open.' They immediately set up a high ladder and climbed over the wall to enter, where they saw dead people's bones filling several rooms. The ministers blamed Siṃha, saying: 'It is precisely because of you that you brought this rākṣasa demon, killing the king, ruining the state, and destroying the palace! What do you intend to do?' Siṃha replied: 'I had an agreement beforehand that you should not blame me later. Why do you hold me responsible now?' The ministers and people came forward and addressed Siṃha: 'The king is now dead and has no heir. We only wish that Siṃha will ascend the throne and govern the people.' Siṃha told them: 'If you wish to elevate me as king, you must follow my instructions.' With different bodies but a single voice, all said: 'Excellent!' The king told the ministers: 'We must assemble the army together, enter the sea, attack, and kill all the rākṣasa males and females, leaving none behind. Afterwards, break open the iron city and bring out the people inside.' The customary law of that land was: if any person did not serve the Buddha, they would be sent west of the mountain and handed over to the demons to be eaten. From then on, the Buddhadharma flourished, and those who attained the Path were countless. Therefore it is said: that any who had faith in the Buddha, such living beings as these, were able to return safely, was entirely due to the horse king. Furthermore, by the regular custom of that country, when the king fathered sons, whether ten, a hundred, or countless, all left home to practice the Path and chant and study the Buddhist scriptures; when the Tripiṭaka was fully mastered, they would return and disrobe, ascending the throne. Any who were not versed in the canonical texts and not recommended could not ascend the throne (from the Chengshi shengji jing).
43.10
4. Maitrakanyaka Upholds the Uposatha and Attains Joy, then Steps on His Mother's Head and His Own Head Is Burned
43.11
Formerly, among five hundred merchants, one was named Maitrakanyaka, who was the most senior elder. The five hundred men shared a ship to enter the sea, but a makara fish smashed their ship, and all five hundred died. Maitrakanyaka survived by riding a plank. On the shore of Bhīma, to guard against fish, he ran east and west. He saw a small path, followed it, and saw a silver city. Its trees reached to the heavens, with bathing pools between them. The city was square, surrounded by moated waters. Four women came out from the city, upright and beautiful as jade. Together the women welcomed Maitrakanyaka, saying: 'You have labored in such solitude! Great congratulations on coming here! We have long yearned to see you and will attend upon you, benevolent sir. Today this silver city belongs to you, benevolent sir. In the city there is happiness, trees reaching to the heavens, moated waters, bathing pools, pleasure pavilions, and cottages. In the city there is a palace of seven jewels, named Luoman. The palace is made of gold, silver, crystal, lapis lazuli, coral, amber, and giant clam shell. The four of us will supply your service, lying down late and rising early, bearing your instructions in mind. You may reside here; there is no need to go to other quarters.' Maitrakanyaka then entered the city with the four women, ascended the seven-jewel palace, and enjoyed himself to the utmost day after day, staying in this city for over a thousand years. Later Maitrakanyaka thought to himself: 'These four women do not want me to leave and go to other quarters; what could their intention be?' Waiting until the four women were asleep, Maitrakanyaka secretly got up, went down from the palace, exited the city, and proceeded forward. In the distance he saw a golden city, with trees and bathing pools, everything just as before. There were eight women, whose uprightness, charm, and words were all as before. Maitrakanyaka made merry to the utmost with the eight women for several thousand years. Later Maitrakanyaka reflected and suspected: 'These eight women do not want me to go to other quarters again; what could their intention be?' Waiting until the eight women were asleep during the day, Maitrakanyaka secretly got up and went forward. In the distance he saw a crystal city, with trees and bathing pools, everything just as before. Sixteen women came out from the city to welcome him, their words as before. Maitrakanyaka then made merry to the utmost with the sixteen women for several thousand years. Maitrakanyaka left again and saw a lapis lazuli city, with things also as before. Thirty-two women came out from the city to welcome him. Maitrakanyaka made merry to the utmost with the women for several thousand years. Later he exited the city and went forward. In the distance he saw an iron city, where there was nobody at all to welcome him. Maitrakanyaka entered the city gate. A ghost asked him, and Maitrakanyaka walked on. Inside the city his eyes saw a man named Guhyin, on whose head a burning iron wheel was revolving: 'Because I entered the various cities and was seated without contentment, this caused a burning iron wheel to revolve on my head.' Maitrakanyaka recalled the Luoman palace, the Xemuo palace, the Luomo palace, and the Fanyudan palace, and with tears falling he said: 'For what reason did I enter this place?' Maitrakanyaka asked the ghost of the molten iron city: 'When the burning iron wheel enters and revolves on my head, when will I be released?' The ghost replied: 'Only when someone like you comes will you be released.' The Buddha said: 'The iron wheel revolved on Maitrakanyaka's head, and only after sixty billion ten thousand years was he released. Maitrakanyaka was myself. Before I sought the Path, when I foolishly bathed and put on new clothes, I stepped on my mother's head with my foot. Therefore my head burned for a day. Because I observed the eight precepts for four months with a joyful mind, I obtained the four jewel cities of gold, silver, crystal, and lapis lazuli, with a lifespan of tens of millions of years. Therefore, worldly people do not tire of the five desires until death. Those who pursue sensual desires and are unfilial to parents and teachers will have a cart wheel tread upon them, just like Maitrakanyaka' (from the Milian jing and also from the Fobao jing).
43.12
5. Upasena Regrets Taking His Elder Brother's Wife, Practices the Path, and the Elder Brother Shoots and Kills the Younger Brother with an Arrow, Which Returns to Harm Himself
43.13
In the country of Rājagṛha there were merchants, two brothers who lived together in one place. The elder brother sought the daughter of an elder wishing to make her his wife. The girl was young and not yet of age to be married off. The elder brother, together with a company of merchants, travelled far to another country. Years passed, and he was delayed and did not return on time. The girl grew older, and [her father] said to the younger brother, “Your elder brother went on a distant journey and was lost there, never to return. You should now take my daughter.” The younger brother answered, “How could such a thing be?” The elder urged him repeatedly, but the younger brother's resolve was firm and he never wavered. The elder falsely forged a letter from afar, entrusting merchants to say that the elder brother had died. He again told him, saying, “Your elder brother is already dead. What will you do?” The younger brother married the girl. After some time passed, the woman became pregnant. The elder brother returned from afar. The younger brother harboured fear in his heart and fled to Śrāvastī. Wandering from place to place in this way, he came before the Buddha and asked to leave home. The Buddha granted permission at once, and he became a śramaṇa named Upasena. Upholding the precepts and practice, he attained arhatship. When the elder brother learned of this, he was filled with resentment and wished to kill him, going to the country of Śrāvastī. He immediately offered a heavy bounty, a reward of five hundred ounces of gold. Those who answered the call advanced together. Seeing the younger brother seated in meditation, [one of them] suddenly gave rise to thoughts of compassion: “How could I kill this monk? Yet if I do not kill him, he will take back my gold.” Intending to shoot the monk, he struck the elder brother instead. The elder brother harboured resentment and fury, and his life abruptly ended. He took the form of a venomous snake, born within the door-pivot of this man of the Way. As the door opened and closed repeatedly, his body was crushed to death. He then vowed to become a small venomous insect, dwelling upon the man of the Way's house. Falling down from the house onto the monk’s crown, its vicious poison blazed violently, and [the monk] immediately died. [The Buddha] told Śāriputra: “Long ago in the past, a pratyekabuddha appeared in the world, dwelling in the mountain forests. At that time there was a hunter who constantly caught birds and beasts, laying traps and schemes, waiting and watching hoping to catch them. The pratyekabuddha startled his birds and beasts so that he waited and hunted in vain. He then harboured anger and shot the pratyekabuddha with a poisoned arrow. At that time, the pratyekabuddha took pity on this man, wishing to cause him to repent, and manifested his spiritual powers. At that moment the hunter harboured reverence and admiration; terrified, he reproached himself, turned back with sincerity, and apologised for his fault. The pratyekabuddha accepted his repentance, and as the poison attacked him, he died. When that man’s life ended, he fell straight into hell. After emerging from hell, throughout five hundred lifetimes he was constantly killed by poison. Even down to this day, having attained the way of an arhat, he was still stung to death by a venomous insect.” (From the tenth fascicle of the Damamūka-nidāna-sūtra.)
43.14
5. The Caravan Leader Burning His Arms to Save the Merchants
43.15
Anciently, in Jambudvīpa, five hundred merchants travelled together through a wilderness, passing along a perilous road. Inside a cave within a great mountain, it was exceedingly dark. At that time, the merchants were bewildered, distraught, and sorrowful, fearing that they would lose their goods and wealth. In this place there were many bandits, and they were also terrified. With one mind, they all wept and begged for mercy from heaven and earth, the sun and the moon, the mountains and oceans, and all deities. At that time, the caravan leader took pity on the merchants and told them, “Do not be afraid. I shall make a great, bright light for you.” At that moment, the caravan leader immediately wrapped both his arms in white cotton, poured clarified butter and oil over them, and burned them to serve as torches. Leading the merchants, after seven days they finally traversed this darkness. At that time, the merchants were filled with endless gratitude, compassion, and reverence for his kindness; each attained peace and security, overjoyed beyond measure. The caravan leader of that time was my own person; the merchants are now the five hundred monks. (From the sixth fascicle of the Damamūka-nidāna-sūtra.)
43.16
6. The Caravan Leader Wishing to Buy the Five Precepts so That Rākṣasas Could Not Harm Him
43.17
Anciently, there was a caravan leader who heard that there were rare treasures in a foreign land and wished to go there to trade. However, between the two countries there was the danger of rākṣasas, making it impassable. The caravan leader travelled about and saw at the west gate of the marketplace a man of the Way sitting on an empty couch, saying that he was selling the five precepts. The caravan leader asked, “What are the five precepts?” He answered, “They have no physical form or price. Received by mouth and held in the mind, one will later be born in heaven, and in this present lifetime one can ward off the dangers of rākṣasas and demons.” The caravan leader wished to buy them and asked how much he sought. He replied, “One thousand gold coins.” He then conferred them upon him, and having received the five precepts, he told him, “When you head to the foreign land and arrive at the border, if a rākṣasa comes, you need only say: ‘I am a disciple of Śākya of the five precepts.’” A short while later, the caravan leader reached the area between the two countries and saw a rākṣasa. His body was one zhang and three chi tall; his head was yellow like tinder; his eyes were like red spikes; his whole body was covered in scales and armour; his mouth opened and closed alternately like a fish fanning its gills; he looked up to catch flying swallows, and his footsteps sank into the earth up to the knees; his mouth was hot and flowing with blood. A host of several thousands rushed directly to seize the caravan leader. He said, “I am a disciple of Śākya of the five precepts.” Hearing this, the rākṣasa refused to let him go under any circumstances. The caravan leader struck him casually with both fists, but his fists penetrated the scales and armour and could not be pulled out. He then kicked with his feet and struck with his head, but they could not be pulled out either. His five limbs were sunken into the scales and armour, and only his back could move. The rākṣasa said to him:
43.18
“Your body, hands, and feet
Are now all bound at once.
Just go and meet your death;
What use is struggling and thrashing about?”
43.19
The caravan leader’s resolve remained firm. He said to the rākṣasa:
43.20
“Although my body, hands, and feet
Are now all bound at once,
My focused mind is like metal and stone;
I shall never be brought down by you!”
43.21
The rākṣasa further spoke to the caravan leader, saying:
43.22
“I am the king among demons,
Endowed with great physical strength.
Those like you whom I have eaten from the past
Cannot even be counted.
Just go and meet your death;
Why give yourself such comfort with empty words?”
43.23
The caravan leader dared to show fury and scold him, but thought to himself: “This body has transmigrated through the three realms and has never been given away to another. I should now give it to this rākṣasa to make a single filling meal.” He then said:
43.24
“This foul and rank body of mine,
I have long wished to leave behind.
Now that the rākṣasa has gained advantage over me,
I offer it all as a gift,
Resolving to seek the Mahāyāna
And in the end accomplish omniscience.”
43.25
The rākṣasa was intelligent and understood the caravan leader’s words. He then felt shame in his heart, released the caravan leader, and knelt upright with palms joined, apologising to him, saying:
43.26
“You, sir, are a master who delivers people,
Rare in the three realms.
With your resolve to seek the Mahāyāna,
Your attainment of Buddhahood will not be long.
Therefore I take refuge in you,
Bowing my head in veneration.”
43.27
Having repented of his fault, the rākṣasa escorted the caravan leader to the foreign land, where he obtained great treasures; he then escorted him back home. [The caravan leader] broadly cultivated merits and subsequently attained the stages of the Way. (From the Miscellaneous Avadāna Sūtra; because it mostly shares the same meaning as the previous account with only minor differences, both are preserved here.)
43.28
7. Merchants Siring Sons with a Swan, Who All Attained the Way
43.29
Animals and humans comprise all four modes of birth. Question: “How is it known that there is egg-birth among humans?” Answer: “As it is said: In the land of Jambudvīpa, many merchants entered the ocean to gather treasures. They obtained two swans, which transformed according to their wishes, one being lost while one remained. They played together, slept in the same chamber, and copulated with it, subsequently laying two eggs. As the eggs gradually warmed and matured, two boys were born. Later, when grown, they left home to practice the Way and attained the fruit of arhatship. One was named Śīvali and the second was named Uppala-śīvali.” Question: “How is it known that there is moisture-birth among humans?” Answer: “As the sūtras explain: there was King Mūrdhagata, Venerable Cāla, Venerable Upacāla, and the maiden Śailā.” Question: “How is it known that there is apparitional birth among humans?” Answer: “The humans of the beginning of the kalpa are such. Those who have already attained the noble Dharma no longer undergo egg-birth or moisture-birth.” Question: “Why do they no longer undergo egg-birth or moisture-birth?” Answer: “Egg-birth and moisture-birth belong to the animal destiny.” (From the fourteenth fascicle of the Vibhāṣā-śāstra.)
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8. Heavenly Beings Raining Water of Eight Qualities from Their Fingertips for Starving and Thirsty Merchants
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Anciently, there was a caravan guide who travelled with five hundred merchants to trade. They arrived at a great wilderness where there was no water or drink whatsoever. Exhausted by hunger and thirst, they searched in all four directions. Climbing to a high place and looking into the distance, they saw trees and thought there must be water. They all ran there together. Arriving, they saw that under the trees, grass grew all around and the ground was clean. They all began digging together. At that time, a heavenly being saw the guide from afar and, in the time it takes to extend an arm, arrived at his location. Standing on a tree, he extended his right hand, and from between his five fingers flowed sweet, delicious water of eight qualities without end. All were fully satisfied. (From the third fascicle of the Ten-Fascicle Avadāna Sūtra.)
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9. A Merchant Driving Oxen to Ransom a Nāga Maiden and Obtaining Gold to Serve His Parents
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When the Buddha was dwelling in Śrāvastī, south of the city was the village of Mahāvana. A merchant drove eight oxen to the northern country of Kūṭa. Another merchant was with him, pasturing oxen together in a marsh. At that time, a Licchavi caught a nāga maiden, pierced her nose, and led her along. When the merchant saw this, thoughts of compassion arose in him. He asked the Licchavi, “What do you intend to do, leading this [creature]?” He replied, “I want to kill and eat her.” The merchant said, “Do not kill her. I will give you an ox in exchange for her release.” The captor refused, until [the merchant offered] up to eight oxen, at which point he said, “Now, for your sake, I will release her.” He then took the eight oxen and let the nāga maiden go. Then the merchant thought again, “This is an evil man, and I fear he will pursue her and capture her again.” So he followed behind, watching where she went. Arriving at the edge of a pool, the nāga transformed into human form and said to the merchant, “You, my lord, have spared my life, and now I wish to repay your kindness. You may come into the palace with me, and I shall repay your lordship’s kindness.” The merchant answered, “The nature of you nāgas is sudden, violent, angry, and fickle; you might kill me.” She answered, “The earlier man bound me, and I had the power to kill him, but only because I was observing the poṣadha precepts did I have no thought of killing at all. How much less would I harm my lord, who has just bestowed life upon me? Stay here for a short while; I will go in first to arrange things.” At the gate of this nāga [palace], he saw two nāgas bound in one place. He asked them, “Why are you here?” They answered, “This nāga maiden observes the fasting precepts three days every half-month. We brothers failed to guard this nāga maiden securely, so she was caught by the Licchavi. For this reason we are bound. We only pray that in your lordship’s compassion, you will tell her to release us. If this nāga maiden asks what kind of food you wish to eat, you should ask for the human food of Jambudvīpa.” Once the nāga maiden finished arranging things, she summoned him inside. He sat on a precious couch with mats. The nāga maiden addressed him, saying, “What kind of food does my lord wish to eat now?” He answered, “I desire human food of Jambudvīpa.” She immediately set out various kinds of food. He asked the nāga maiden, saying, “Why are these persons bound?” The nāga maiden said, “They have committed a fault, and I wish to kill them.” The merchant said, “Do not kill them.” [She said,] “If not [killed], they must at least be executed.” The merchant said, “Only if you release them will I eat.” She said, “They cannot be simply released like that; they must be punished by being banished to the human realm for six months.” The merchant asked, “You possess such adornments; why do you observe the poṣadha?” She answered, “In our nāga existence, there are five kinds of suffering. What are the five? At birth one is a nāga; while sleeping one is a nāga; during lust one is a nāga; in anger one is a nāga; and three times in the middle of a single day, one’s skin and flesh fall to the ground and hot sand roasts one’s body.” He asked again, “What do you seek?” She answered, “I seek to be born in the human realm.” He asked, “I have already attained a human body; what should I seek?” She answered, “Leaving home is hard to attain.” He further asked, “Under whom should I leave home?” She answered, “The Tathāgata, Arhat, Samyaksambuddha is now in the city of Śrāvastī; he liberates those not yet liberated. You may go to him to leave home.” He then said, “I wish to return home.” The nāga maiden then gave him eight cakes of gold, telling him, “This is nāga gold; it will suffice for your parents and family members to use for their entire lives without being exhausted.” She said, “Close your eyes.” Then, by supernatural power, she transported him back to his native country. His traveling companions had arrived earlier and told his family, “He entered the nāga palace.” His parents thought their son had died, and the family and clan gathered in one place, wailing and weeping. At that time, cowherds and gatherers of firewood and grass saw him and returned first to tell his family, “So-and-so has returned.” Hearing this, the family rejoiced greatly, going out to welcome him into the house, and held a feast to celebrate his survival. During the feast celebrating his survival, he took the eight cakes of gold and presented them to his parents, [saying], “This is nāga gold. When a piece is cut off, it grows back again; use it for your whole lives.” (From the thirty-third fascicle of the Mahāsāṃghika-vinaya.)
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10. Merchants Bound by Rākṣasas
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There was a caravan leader who led several merchants into a perilous place. They met a rākṣasa demon, who blocked them with its hand and said, “Halt! Do not move! I will not allow you to go!” The caravan leader immediately struck it with his right fist, but his fist stuck to the demon and could not be pulled free. He then struck it with his left fist, and it likewise could not be pulled free. He kicked it with his right foot, and the same happened. He butted it with his head, and his head also stuck. The demon asked, “Being in such a state now, what do you intend to do? Has your heart ceased yet?” He answered, “Though my five limbs are bound, my heart will never cease. With the power of vigor I will keep striking you!” The demon then thought, “This man’s courage is exceedingly great.” It then said, “The power of your vigor is great; you truly will not cease. I now let you go.” (From the Dazhidu lun, scroll 16.)
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A Merchant Gathers Jewels and Rescues a Man Condemned to Die, 12
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There was a caravan leader named Jili (Śrī). He went to sea to retrieve great and precious jewels, and returned safely. He had eighty billion mani jewels in all, each one worth one hundred billion ounces of gold. He gave many precious objects to a beggar, and without entering his own home, he went back to sea to gather precious jewels. After going to sea, he obtained twice as many treasures. After eighty years, he returned to his home country. When he was about to enter the city, he saw a criminal. The executioners had seized and bound him, and were beating the drum of ill omen, proclaiming the order through the streets and alleys as they led him to the execution ground to inflict the penalty. At that time, the man condemned to die encountered Jili and said: “Caravan leader, save me from the death penalty! Bestow life upon me! You are a great donor, a virtuous and good man.” Having heard this, Jili said to the condemned man, “Alas, man! I now bestow fearlessness upon you and will save you from the death penalty.” He immediately went to the executioners and gave each man a mani jewel worth one hundred million ounces of gold, saying, “Halt a little while and wait for me; I will now go to the king and return.” Jili then hurried to the king’s presence and said, “Great King, I wish to buy this man’s life with fine jewels.” The king replied, “Jili, this man’s crime cannot be forgiven and cannot be bought off. If you absolutely wish to buy it, you must give me everything you possess and offer yourself to die in his stead; only then can he be spared.” Jili rejoiced: “I have obtained a great benefit, fulfilling my wish! To be able to rescue this man accords with my desire.” He immediately took all the wealth in his household as well as the treasures obtained from the great sea—immeasurable thousands of billions of gold, silver, and precious objects—and sent them all to the king, saying to the Great King, “Please release this man. Everything I possess is now here.” The king said to the executioner, “Take Jili and execute him.” They immediately bound Jili and led him to the execution ground. A man raised his sword with his right hand to strike Jili, but his arm stayed straight and would not come down. Astonished and terrified, he reported it to the king to see for himself. Hearing these words, the king took the sword himself, wishing to kill Jili. As he raised the sword, both his hands fell to the ground; seized with great ruin and torment, he cried out and died. At that time, Jili was myself; the king at that time was Devadatta. (From the Bodhisattvapiṭaka Sūtra, lower scroll.)
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Two Merchants Gather Jewels: The Greedy One Perishes and the Honest One Remains Safe, 13
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Long ago, countless asaṃkhyeya kalpas in the past, there were two groups of merchants, each of five hundred men, in Vārāṇasī. They gathered funds, fitted out ships, and set out to cross the sea. Untying the ropes and hoisting the sails, they rode the wind directly on their way. They promptly reached an isle of jewels, where there were superior, exquisite singing-girls and nothing was lacking. The leader of one group of merchants said, “It was for the sake of wealth that we toiled to reach this place; we should stay and enjoy ourselves.” The second sārthavāha said, “Although this place abounds in many treasures, we should not stay long.” At that time, a goddess took pity on them, and in the air spoke to the assembly, saying, “Although this place is pleasant, it is not worth remaining long. Seven days from now, this land will sink.” Having spoken, she vanished. There was also a demoness who wished to cause the merchants to perish entirely here; she announced from the air, “You gentlemen need not prepare to depart. There is no water in this land. Even if there were water, how could these many treasures, many women, and five kinds of music exist? What the former goddess said was all false!” Having spoken, she vanished. The first sārthavāha commanded his group, “Do not leave! Do not believe the former goddess!” The second sārthavāha turned and told his group, “Do not be greedy! Quickly equip and ready the ships. What the former goddess said was true and not false. If the water does not come, we can enjoy ourselves here and return slowly afterwards; if the water truly comes, having readied our ships, we can depart.” The Buddha said to Śāriputra: “Seven days later, just as the former goddess had said, water covered the land. The second sārthavāha led his group and boarded their ships. The first sārthavāha had not prepared beforehand. On the day the water arrived, they put on armor and took up weapons to fight one another. The second sārthavāha, from the ship, pierced the first sārthavāha’s foot with an awl; it pierced straight through, and he instantly died.” The Buddha said to Śāriputra: “Do you know who the first sārthavāha was? It was Devadatta. The second sārthavāha was myself. The five hundred merchants of the first group were what are now Devadatta’s five hundred disciples. The five hundred merchants of the second group were what are now the five hundred arhats. The first goddess was Śāriputra. The second goddess was what is now the brāhmaṇa disciple named Pūrṇamāsa Bhikṣu.” (From the Xingqi xing jing, upper scroll.)
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A Merchant Harms His Companions to Take the Jewels for Himself Alone; Great Compassion Kills This Evil Man, 14
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In the time of Dīpaṃkara Buddha, five hundred merchants entered the sea to seek jewels. One among them harbored treacherous thoughts and considered, “I will now kill all the merchants and take the precious jewels for myself alone.” At that time, in Jambudvīpa there was a great caravan leader named Great Compassion. While he was asleep in a dream, the sea deity told him: “Among the merchants there is a bandit who wishes to kill his five hundred companions and take the treasures for himself alone. If this deed comes to pass, he will fall into hell. Now, benevolent guide, you should employ a skillful means so that the merchants do not die and the bandit incurs no guilt.” The guide contemplated for seven days, and found no other expedient means: “I must simply kill this evil man. If I tell the merchants, they will surely all become enraged and kill him together, and thus all fall into evil destinies. If I kill him alone, I shall bear the punishment myself. I would rather endure the suffering of hundreds of thousands of kalpas myself than let all the merchants be harmed, or let this one bandit fall into hell.” He first preached the Dharma to him, causing his heart to be joyful and ecstatic, and then he fell asleep. The Buddha said: “The guide Great Compassion, moved by great compassion toward the merchants, killed this one bandit through skillful means. After his life ended, he was reborn in the twelfth heaven, the Ābhāsvara heaven. Great Compassion at that time was myself. By this expedient means, I bypassed a thousand kalpas of birth and death. The five hundred merchants on the same ship were none other than the five hundred Buddhas who arise in this Bhadrakalpa.” (From the Huishang pusa jing, 1 scroll.)
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Five Hundred Merchants Encounter a Makara Fish and Obtain Deliverance by Invoking the Buddha, 15
43.43
Formerly, there were five hundred merchants who boarded a ship and entered the sea. They encountered a makara fish that poked its head out and opened its mouth, wishing to devour living beings. At that time, there was little wind that day, yet the ship moved like an arrow. The leader, the sārthavāha, said to the people, “The ship is moving too fast; lower the sails!” They lowered them as instructed, but the ship moved even faster and could not be stopped. The sārthavāha asked the man up on the lookout tower, “What do you see?” “I see two suns rising above, white mountains below, and a black mountain in the middle.” The sārthavāha said in alarm, “This is a great fish! What can we do? You and I now face distress; if we enter this fish’s belly, there is no way we can survive. Each of you, single-mindedly pray to whatever deity you serve!” Thereupon, the people each took refuge in what they revered with a single mind, seeking deliverance from this distress. But the more earnest their prayers became, the faster the ship moved. If it did not stop in a moment, it would enter the fish’s mouth. Thereupon, the sārthavāha told the people, “I have a great deity whose title is the Buddha. Each of you should abandon the deity you originally revered and recite his name with a single mind!” Then the five hundred people together raised their voices and cried out, “Namo Buddhāya!” Hearing the Buddha’s name, the fish thought to itself: “In the world today, there is again a Buddha! How could I bear to harm living beings?” It immediately closed its mouth. The waters all flowed backward, and the ship moved far away from the fish. Wholesome thoughts arose in the five hundred merchants, and all obtained deliverance. (From the Za piyu jing, scroll 6.)
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A Merchant Is Forced by Friends to Drink Wine and Break the Precepts; Banished by His Parents to a Distant Country, He Is Still Feared by Ghosts, 16
43.45
In a certain county, all the people practiced the five precepts and ten wholesome deeds; within its borders, no one brewed liquor. Among them was a youth of an eminent clan who wished to travel far for trade. When he was setting out on his journey, his parents said to him: 'Strive diligently to maintain the five precepts and practice the ten wholesome deeds. Be careful never to drink liquor and violate the Buddha’s weighty precept.' When he traveled to another country, he met a former schoolmate. Delighted, the schoolmate brought him home, set out grape wine, and wished to drink together. He declined, saying: 'My country honors the Buddha’s precepts; no one dares violate them. Moreover, upon taking leave of my parents, they also cautioned me. Although I am joyful at our reunion after a long parting, you should not cause me to break the precepts and disobey my parents' teachings.' The host said: 'You and I had the same teacher; in kindness we are brothers. My parents are your parents. When parents offer a drink, how could you refuse them? Were I at your house, I would certainly obey your parents.' Out of helplessness, he yielded and drank with him. When his business was concluded, he returned home and told everything to his parents. His parents replied: 'You have disobeyed our teachings and, on top of that, violated the precepts. This is the beginning of disordering the Dharma; you are no filial son. Speak no more of it.' Thereupon, using the goods he had acquired, they drove him out of the country. Having been expelled by his parents for breaking the precept, the son traveled to another country and stayed at an inn. The innkeeper served three ghosts who could assume human form, eating, drinking, and conversing with people face to face. Having served them for years, the host’s wealth was completely exhausted, while illnesses and deaths in his household never ceased. They secretly discussed this among themselves. The ghosts knew the humans’ thoughts and conferred together, saying: 'This man’s wealth and property are entirely gone, precisely because we have never brought him any benefit. Now he resents us. We should seek rare treasures and give them to him.' They then went and stole fine treasures from the royal storehouses of other countries and piled them in his garden, announcing: 'You have served us diligently through the years for a very long time. Now we wish to bestow fortune upon you, making you abundantly wealthy.' The host said: 'I am indebted to the great spirits’ favor.' The ghosts said: 'There is gold and silver in your garden; you may go and take it.' The host was delighted. Entering the garden and seeing the goods, he carried them home on his back and thanked them for their favor. The next day, wishing to offer a meal, he said: 'May it please you to condescend to visit.' All the preparations were made. The spirits came to the gate, but seeing a man from the country of Śrāvastī in the host’s house, they turned and fled. The host chased after them and called out: 'Since you already condescended to visit, why do you abandon me and leave?' The spirits said: 'There is an honorable guest in your house; how could we approach?' Again they fled in fright. The host pondered: 'There are no other people in my house, only this man.' He immediately went out, spoke respectfully, and after finishing the meal, asked him: 'What merit do you possess that the spirits I serve feared you and fled?' The guest fully explained the Buddha's merit, the five precepts, and the ten wholesome deeds, [adding]: 'In truth, I violated the precept against liquor and was expelled by my parents. Yet because the remaining four precepts still protect me, the heavenly deities shield me, and your spirits dared not confront them.' The host said: 'I wish to uphold the five precepts.' He then took the three refuges and five precepts from the guest, focusing his mind diligently without daring to slacken. He asked: 'Where is the Buddha? May he be seen?' The guest said: 'He is in the Jetavana, Anāthapiṇḍada's park, in the country of Śrāvastī.' The host, with a focused mind, set out there. He passed by a pavilion where there was a woman, who was none other than the wife of a man-eating ghost. The journey was long and the sun was setting; he asked the woman for lodging. The woman immediately replied: 'By no means remain here! You should leave quickly.' The man asked: 'For what reason? Do you have some hidden intention?' The woman replied: 'I have already told you; why ask again?' The man thought to himself: 'Previously, the man from Śrāvastī had kept only four of the Buddha's precepts, and yet my spirits feared him. I have already received the three refuges and five precepts, and my mind is not remiss. What should I fear?' Thereupon he stayed the night. At that time, seeing the majestic power of the deities protecting the precepts, the man-eating ghost stayed forty li away from the pavilion and did not return for the night. The next day, proceeding forward, [the man] saw the scattered bones of people eaten by the ghost. He became terrified and retreated with regret, thinking to himself: 'In my home country I had plenty of food and clothing. In vain was I converted by this man, who said the Buddha is in the country of Śrāvastī. Before seeing any wonders, I have only seen bones lying crisscross. It would be better to take this woman back to my native land and live together as before.' He immediately turned back and again asked the woman for lodging. The woman said to the man: 'Why have you returned?' He replied: 'My travel plans fell through, so I returned. Grant me lodging for one more night.' The woman said: 'You are a dead man! My husband is a man-eating ghost; he will arrive shortly. Leave here at once!' The man did not believe her and stayed, refusing to leave. Then, bewildered, lustful thoughts arose in him again, and he no longer had faith in the Buddha, the three refuges, and the five precepts. The heavenly deities immediately departed, and the ghost was able to return. Fearing that the ghost would eat the man, the woman hid him in a vat. Smelling the scent of a human, the ghost said to his wife: 'Did you get some meat? I want to eat it.' The wife said: 'I have not gone out; from where would I get meat?' The wife asked the ghost: 'Why did you not return yesterday?' The ghost said: 'It was because of what you did—lodging an honorable guest—that caused me to be driven away.' The man in the vat became even more terrified and could no longer remember the three refuges. The wife asked: 'Why could you not get any meat?' The ghost said: 'Precisely because you lodged a disciple of the Buddha. The heavenly deities drove me forty li away, where I slept in the open, terrified, and am still unsettled; thus I could get no meat.' The wife then asked her husband: 'What are the Buddha’s precepts like?' The ghost said: 'I am exceedingly hungry. Bring meat quickly; there is no need to ask this! These are the unsurpassed, truly genuine precepts, which I dare not speak of.' The wife said: 'Speak of them for me, and I will give you meat.' The ghost species is greedy and cruel, with unceasing cravings to eat. Pressed by his wife, he then explained the three refuges and five precepts. When the ghost first spoke one precept, the wife immediately received it; by the fifth precept, she held them in her heart and chanted them with her mouth. Inside the vat, the man remembered the five precepts and received them as well. Śakra Devānām Indra knew that these two people had taken refuge in the Buddha in their hearts, and immediately dispatched fifty wholesome deities to protect them. The ghost then fled. When morning came, the wife asked the man: 'Were you afraid?' He replied: 'I was terrified. Thanks to your kindness, my mind awakened and remembered the Buddha.' The wife said to the man: 'Why did you turn back yesterday?' He replied: 'I saw the bones of recently and long-dead people lying crisscross. Terrified, I returned.' The woman said: 'Those bones were discarded by me. Originally a woman of good family, I was abducted by the ghost to be his wife. In grief and helplessness, I had no recourse. Now, through your kindness, I was able to hear the Buddha’s precepts and be freed from this ghost.' She also said: 'Where does the worthy one wish to go?' The man replied: 'I wish to go to the country of Śrāvastī to see the Buddha.' The woman said: 'Excellent! I shall follow you to see the Buddha.' Thereupon they traveled on together and met four hundred and ninety-eight people. They exchanged greetings: 'Where do you worthies come from, and where do you wish to go?' They replied: 'We come from the Buddha’s presence.' They asked: 'Since you have already seen the Buddha, why are you leaving again?' They replied: 'When the Buddha spoke the sūtras with his own mouth, our minds were bewildered and could not understand, so he bade us return to our home countries.' The two worthies fully recounted their story from beginning to end, showing how the ghost feared a person of precepts and exalted conduct. Thereupon their minds opened with understanding, and they all returned together to see the Buddha. Seeing them from afar, the Buddha smiled, and five-colored light issued from his mouth. Ānanda knelt upright, saying: 'The Buddha does not smile without reason; surely there is something to be preached.' The Buddha said to Ānanda: 'Do you see these four hundred and ninety-eight people returning? Now having met their former teachers, those who come to see the Buddha will all attain the Way.' Then the five hundred people came before the Buddha, listened to the sūtra with one mind, and with minds opened and enlightened, they all became śramaṇas and attained the path of arhatship. Indeed, these two people were the teachers of the four hundred and ninety-eight people in a past life. When a person seeks the essentials of the Way, one must meet one’s former teacher and good friends; only then will one attain understanding (from the Sūtra on Dispelling Calamities through Precepts).
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- 經律異相 — Classical Chinese