經律異相 47
English (machine translation) 47
- Language
- English
47.1
Compiled by the Liang dynasty śramaṇas Sengmin, Baochang, and others
47.2
Lions: 1 (seven items)
Elephants: 2 (four items)
Horses: 3 (one item)
Oxen: 4 (four items)
Donkeys: 5 (two items)
Dogs: 6 (four items)
Deer: 7 (two items)
Mingtuo: 8 (one item)
Foxes: 9 (one item)
Wolves: 10 (one item)
Monkeys: 11 (six items)
Hares: 12 (one item)
Cats and civets: 13 (two items)
Rats: 14 (one item)
47.3
Lions, Part One
47.4
1. The Lion King Willing to Renounce His Life for Monkeys
2. The Lion King Has Eleven Superior Qualities
3. The Lion Chokes on an Elephant and Dies; a Woodpecker Pulls It Out and He Revives, but He Later Forgets the Kindness
4. The Lion Has Two Cubs Killed by Hunters; Born Together into an Elder's Household, They Attain the Way
5. The Lion King Falls into a Well and Is Saved by a Jackal
6. The Lion and the Tiger Are Good Friends; a Jackal's Double-Tongue Divides Them and They Lose Their Lives
7. Twelve Beasts, Including the Lion, Successively Teach and Transform
47.5
1. The Lion King Willing to Renounce His Life for Monkeys
47.6
In a past age, there was a lion king dwelling in a cave in the deep mountains. He constantly thought: 'I am the king among all beasts; by my strength I can protect and shelter all beasts.' In the mountain were two monkeys who together had two infants. The two monkeys then asked the lion king: 'If the Great King can protect all beasts, we now entrust our two infants to you. We wish to go elsewhere in search of food.' The lion king then assented to it. The monkeys left their two infants in his care and departed. At that time, there was in the mountain a vulture king named Good Sight. While the lion king slept, it swooped down, seized the two monkey infants, and perched on a precipice. The lion king then awoke and said to the vulture:
47.7
'I now earnestly implore you,
Behold and release them for my sake;
Do not let me lose trust
And bring shame upon me.'
47.8
The vulture king answered, saying:
47.9
'I can fly through the sky,
Passing without fear beyond your realm.
If you wish to protect the two infants,
You must renounce your body for me.'
47.10
The lion spoke again, saying:
47.11
'Now to protect the two infants,
I renounce my body as if dry grass.
If I were to preserve my body by breaking my word,
How could that be called proper conduct?'
47.12
Having spoken this verse, he went to a high place intending to cast down his body. The vulture king spoke again, saying:
47.13
'One who can renounce his body for another
Will experience unsurpassed bliss.
I give you back the monkey infants;
May the King not harm himself!' (Extracted from the Mahāsaṃnipāta Sūtra, fascicle 3)
47.14
2. The Lion King Has Eleven Superior Qualities
47.15
The lion king is born and dwells in deep mountains and great valleys. His jowls are square and his bones massive; his body and flesh are plump and full. His head is large, his eyes long, and his brow high and broad. His mouth and muzzle are deep and square, his teeth even and sharp. He extends a red and white tongue, his ears are erect and high. His back is long, his waist slender, and his belly is not seen. He has six canines and a long tail, and his mane is glossy and sleek. He knows his own strength and the sharpness of his claws and teeth. Planting his four feet firmly on the ground, he abides securely in the rock cave, lashes his tail, and roars. If there is one who possesses such features, know that he is a true lion king. Emerging from the cave at dawn, he stretches and yawns, glances around in the four directions, and lets out a resounding roar for eleven purposes: first, to unmask those who are not true lions but falsely pretend to be; second, to test his own bodily strength; third, to purify his dwelling place; fourth, to let his cubs know where he is; fifth, to remove fear from his pack; sixth, to awaken those who are asleep; seventh, to keep the beasts from falling into negligence; eighth, to allow the beasts to come and take refuge with him; ninth, to tame the great gandhahastins; tenth, to instruct his cubs; eleventh, to adorn his retinue. Whenever the roar of the lion is heard, those dwelling in water dive deep, those roaming on land hide in their burrows, and those flying high tumble down. The gandhahastins in the stables shake and break their chains, evacuate in terror, and flee. It is like the jackal: even if it imitates a lion for a hundred or thousand years, it can never make a lion's roar. When a lion cub is only three years old, it is able to roar. Where a lion treads the paths of the Gandhamādana mountains, flying birds and running beasts vanish without looking back. Among all animals, the lion is supreme. (Extracted from the Nirvāṇa Sūtra, fascicle 25, and also the Da zhidu lun)
47.16
3. The Lion Chokes on an Elephant and Dies; a Woodpecker Pulls It Out and He Revives, but He Later Forgets the Kindness
47.17
The Buddha told Maudgalyāyana: 'In the past, at the time of the Buddha Prabhāsa, the Bodhisattva Śūramati was a lion king, and I was a brahmacārin cultivating pure conduct. At that time, the lion king would stand firm at dawn, remaining motionless at eight points, shake his body, and let out a great thunderous roar. The running beasts cowered and crouched, and the flying birds tumbled down. Only then did he set out, patrolling the wilderness, mountains, and marshes within his domain in search of herds of beasts. Meeting an elephant king, he killed and ate it. A spleen bone lodged in his throat, and he died and revived again. At that time, he told a woodpecker, "Pull out the bone for me; if I obtain food later, I will repay your kindness." Hearing this, the woodpecker entered his mouth, pulled out the bone with all its might, and was able to remove it. Later, when the lion king sought food and killed many beasts, the woodpecker was at his side, begging for a little favor, but the lion would not repay him.' The Buddha told Maudgalyāyana: 'At that time, the lion king replied to the woodpecker with this verse, saying:
47.18
'"I am the king of lions,
Taking killing as my family trade.
Devouring flesh and drinking blood,
I make this my constant food.
You failed to measure your own strength,
Yet escaped my teeth and came out from danger,
Returning safely from my mouth—
How could you forget such a kindness?"'
47.19
At that time, the woodpecker replied to the lion with this verse, saying:
47.20
'"Though I am a small bird,
I recognize kindness and do not begrudge death.
It is only the King who forgets kindness,
Breaking your own solemn vow.
If you could be slightly magnanimous
And grant me a little favor,
Even dying, I would bear no grudge,
Nor dare to offer blame or criticism."'
47.21
At that time, the lion king never repaid the kindness, but abandoned him and walked away. The woodpecker thought to himself: 'My kindness was immense, yet I am conversely held in contempt. I will now follow him and wait for his moment of vulnerability. One who does not repay kindness should never prosper in the world; wherever he goes, I will never part from him.' Later, the lion king again killed herds of beasts and ate his fill; being satiated, he fell asleep without any fear. At that time, the woodpecker flew toward the lion, perched squarely upon his brow, and with all his strength pecked out one of his eyes, destroying it. The lion started up in alarm and looked to the left and right, but saw no other beast; he saw only the woodpecker alone in a tree. The lion king then said to the woodpecker, 'Why have you now destroyed my eye?' At that time, the woodpecker replied to him with a verse:
47.22
'"Failing to repay great kindness,
You conversely gave rise to a mind of harm.
Now I have spared you one eye;
How could you forget such a kindness?
Though you are the king among beasts,
Your conduct lacks reciprocity.
From now on let each of us cease,
And make no further karmic retaliation."'
47.23
The lion king was none other than the Bodhisattva Śūramati today. The woodpecker was none other than Maudgalyāyana today. (Extracted from the Bodhisattva-mālā Sūtra, fascicle 9)
47.24
4. The Lion Has Two Cubs Killed by Hunters; Born Together into an Elder's Household, They Attain the Way
47.25
Formerly, there were two monks in a mountain who dwelt in seclusion, practiced the Way, and attained supernatural powers. Not far from them was a lioness that gave birth to two cubs and reared them until they grew somewhat larger. Wishing to go hunting for prey, she entrusted her cubs to the two men of the Way, seeking food near their cave. Sometimes returning every five days to see them, she grew familiar and close with the men of the Way, and then would set off again. As days and months passed, one day both men of the Way were away and not present. A hunter encountered the cubs and intended to shoot them; the beasts bolted into the forest. The hunter thought: "These [cubs] often rely on and accompany the men of the Way. If I put on the attire of a man of the Way, only then will I catch them." In the rock cave there were left-behind kāṣāya robes. The hunter put them on and went to where the cubs were. The cubs thought he was a man of the Way and delightedly ran up to him together. The hunter struck and killed them, skinned their hides to make furs, and sold them. When the men of the Way returned and did not see the lion cubs, they sought them without success. Focusing their minds in contemplation, they knew the cubs had been killed by a hunter. They then used their supernatural flight to pursue and seize the pelts back. Using them as sitting mats, they constantly stroked them, chanted spells, and made vows, wishing to bring about their liberation. Before long, they sat in meditation again and contemplated where the cubs had gone, [seeing] that they had become twin sons in the house of a great elder in the Central Country. When they had just entered the womb, their mother had not yet realized it. The men of the Way asked, "What does the elder lack?" He replied, "My household is very wealthy; we lack only sons." The men of the Way told him, "We can cause you to have sons." The elder was overjoyed: "If so, I shall be indebted to your kindness." The men of the Way said, "If you indeed obtain sons, how will you repay our kindness?" He said, "When they grow up, they shall be given to the men of the Way as disciples." The men of the Way made vows and departed. From that time on she realized she was pregnant. Later, she gave birth to two boys who resembled each other as one. When they reached the age of eight, the men of the Way came to their household again. Because of past karma, the boys naturally loved and revered them. The men of the Way said to the elder, "Do you remember your past agreement?" Bound by his original pledge, the elder had no choice, and he presented each boy to one of the men of the Way. The men of the Way took them to become novices. Diligently striving, before long they too attained the Way. They also constantly sat on the hides, and once sat in meditation together, observing where the spirits of these hides had been reborn. They realized they were their own past bodies' hides. Looking at each other, they went before their masters, bowed at their feet, and thanked them, saying: "We have truly received great kindness." (Extracted from the fifth fascicle of the Avadāna-sūtra.)
47.26
The Lion King Falls into a Pit and Is Saved by a Jackal, [Story] 5
47.27
In a past age, near the foot of the Snow Mountains, there was a lion, a king of beasts, who was the master of five hundred lions. Later, this lion king grew old, sickly, emaciated, and dim of sight. While walking ahead of the lions, he fell into an empty pit. All five hundred lions abandoned him and departed. At that time, a jackal saw the lion king and thought to itself: "The reason I can dwell peacefully and happily in this forest, sated with meat, is due to the lion king. Now that he has fallen into dire straits, how can I repay him?" At that time, beside this pit, there was water flowing in a channel. The jackal then dug through to the water with its paws. The water flowed in and filled the pit, and the lion floated out. At that time, the deity of this forest spoke a verse, saying:
47.28
"Though one's body be valiant and strong, / One should take the weak as a friend. / A small jackal was able to save / The lion king from his peril in the pit."
47.29
The Buddha said: "The lion king was myself. The five hundred lions were the monks. The jackal was Ānanda." (Extracted from the first fascicle of the Miscellaneous Section of the Sarvāstivāda Vinaya.)
47.30
A Lion and a Tiger Are Good Friends; a Two-Tongued Jackal Divides Their Bodies and Loses Its Life, [Story] 6
47.31
In a past age, at the foot of the Snow Mountains, there were two beasts: one was named the Fine-Maned Lion, and the second was named the Fine-Toothed Tiger. They were good friends together, closing their eyes and licking one another. These two beasts constantly obtained fresh, fine meat to eat. Not far from them was a two-tongued jackal who thought: "I will go to the two beasts and say, 'I will be a third companion to you; allow me to join.'" The lion and the tiger said, "As you please." The two-tongued jackal ate the meat left over by the two beasts, and its body grew fat and large. It then thought: "This Fine-Maned Lion and Fine-Toothed Tiger are good friends, deeply affectionate toward each other, closing their eyes and licking one another, and constantly eating fine meat. If sometimes they obtain none, they will surely eat me. I should first use an expedient means to alienate their minds." It spoke to the lion, saying: "The tiger harbors ill will toward you, lion, saying, 'Whatever we eat is all by my power.'" The lion said, "How is this known?" The two-tongued jackal answered, "Tomorrow, when the tiger sees you, if it closes its eyes and licks your mane, you should know that is an evil sign." It went and spoke to the tiger, saying: "The lion harbors ill will toward you, saying, 'Whatever we eat is all by my power.'" The tiger said, "How is this known?" It answered, "Tomorrow, when it sees you, if it closes its eyes and licks your mane, you should know that is an evil sign." Between the two friends, the tiger conceived fear; therefore, it went first to the lion and said, "Do you harbor ill will toward me?" The lion said, "Who spoke these words?" It answered, "The two-tongued jackal." Fine-Mane asked again, saying, "Do you also harbor ill will toward me?" The tiger said, "No." The tiger said to the lion, "If you speak such evil words, we cannot remain good friends together." Fine-Mane said, "It is this two-tongued jackal that spoke such words. Why should you be unhappy to live with me?" He then spoke a verse, saying:
47.32
"If one believes this evil fellow, / One will quickly become estranged and depart; / One will harbor grief and sorrow, / And anger will not leave the mind. / Generally, those who are good friends / Are not troubled by another's words; / Do not believe one who wishes to eliminate [our friendship]. / If one believes another and becomes estranged, / One will then be devoured by him. / Not believing the two-tongued one, / Come together again in harmony. / Speak to each other what is in your hearts / With pure minds and gentle words; / One should act as a good friend, / Harmonious as milk and water. / Now this base little vermin / Was born with a naturally evil disposition: / With one head, it speaks with two tongues."
47.33
When the tiger and lion had verified the facts, they seized the jackal together and tore it into two halves. (Extracted from the third part of the second recitation of the Sarvāstivāda Vinaya; also occurs in the ninth part of the fourth recitation with identical text; also occurs in the sixth fascicle of the Mahīśāsaka Vinaya; also occurs in the Sūtra of the Two-Tongued Jackal with roughly the same text.)
47.34
Twelve Beasts Including the Lion Take Turns Converting [Beings], [Story] 7
47.35
Beyond Jambudvīpa, in the eastern sea, there is a lapis lazuli mountain named Tide, twenty yojanas high, replete with various jewels. In that mountain there is a cave named Various Colors, which was the dwelling place of a bodhisattva in the past. It is one yojana in breadth and length, and six yojanas high. A poisonous snake dwells within it, cultivating the benevolence of a śrāvaka. There is another cave named Deathless, equal in height and breadth, which was the dwelling place of a bodhisattva in the past. Inside it, a horse cultivates the benevolence of a śrāvaka. There is another cave named Good Abode, equal in height and breadth, which was the dwelling place of a bodhisattva in the past. Inside it, a sheep cultivates the benevolence of a śrāvaka. The tree deity of that mountain is named Invincible; there is a rākṣasī named Good Conduct. Each is surrounded by a retinue of five hundred. These two women constantly make offerings together to these three beasts.
47.36
Beyond Jambudvīpa, in the southern sea, there is a crystal mountain twenty yojanas high. There is a cave named Supreme Color, equal in breadth, length, height, and depth, which was also a dwelling place of a bodhisattva in the past. A monkey cultivates the benevolence of a śrāvaka there. There is another cave named Vow, equal in height and breadth, where a bodhisattva dwelt in the past. Inside it, a fowl cultivates the benevolence of a śrāvaka. There is another cave named Forest of Dharma, equal in height and breadth, where a bodhisattva dwelt in the past. Inside it, a dog cultivates the benevolence of a śrāvaka. Inside there is a fire deity; there is a rākṣasī named Eye-Seeing. Each is surrounded by a retinue of five hundred. These two women constantly make offerings together to these three birds and beasts.
47.37
Beyond Jambudvīpa, in the western sea, there is a silver mountain named Bodhi Moon, twenty yojanas high. Inside it is a cave named Vajra, equal in height and breadth, where a bodhisattva dwelt in the past. Inside it, a pig cultivates the benevolence of a śrāvaka. There is another cave named Fragrant Merit, equal in height and breadth, where a bodhisattva dwelt in the past. Inside it, a rat cultivates the benevolence of a śrāvaka. There is another cave named Lofty Merit, equal in height and breadth, where a bodhisattva dwelt in the past. Inside it, an ox cultivates the benevolence of a śrāvaka. The mountain has a wind deity named Moving Wind; there is a rākṣasī named Without Protection. Each is surrounded by a retinue of five hundred. These two women constantly make offerings together to these three beasts.
47.38
Beyond Jambudvīpa, in the northern sea, there is a golden mountain named Marks of Merit, twenty yojanas high. Inside it is a cave named Morning Star, one yojana wide and six yojanas high, where a bodhisattva dwelt in the past. Inside it, a lion cultivates the benevolence of a śrāvaka. There is another cave named Pure Path, equal in height and breadth, where a bodhisattva dwelt in the past. Inside it, a hare cultivates the benevolence of a śrāvaka. There is another cave named Joy and Delight, equal in height and breadth, where a bodhisattva dwelt in the past. Inside it, a dragon cultivates the benevolence of a śrāvaka. The mountain has a water deity named Varuṇa; there is a rākṣasī named Cultivating Shame. Each has a retinue of five hundred. These two women constantly make offerings together to these three beasts. These twelve beasts constantly roam day and night within Jambudvīpa; they are revered by humans and devas, and their merits are accomplished. Having already made profound and solemn vows before various buddhas, they constantly cause one beast to wander and convert beings throughout a day and night, while the remaining eleven beasts abide peacefully cultivating benevolence, cycling around and beginning again. On the first day of the seventh month, the rat first roams, converting all beings with rat bodies by means of the śrāvaka vehicle, causing them to abandon evil karma and encouraging them to cultivate wholesome deeds. In this order, on the thirteenth day, the rat roams again, and so on until the end of twelve months and twelve years. Therefore, this land has much merit, and even animals are capable of teaching and converting. For this reason, bodhisattvas from other regions should constantly revere this Buddha-world. If there are monks, nuns, upāsakas, or upāsikās who wish to see these twelve beasts, who wish to attain great wisdom, great concentration, and great supernatural power, who wish to master all scriptures, and who wish to increase wholesome dharmas, such a person should use white earth to make a mountain seven feet in breadth and length and twelve feet high. Smear it with various incenses and cover it with gold leaf, twenty feet around on all four sides. The scattered campaka flowers should be held in copper vessels, and various juices suitable at improper times should be placed on the four sides. Purely uphold the precepts and bathe three times daily. With reverent faith in the Three Jewels, stand ten paces away facing directly east of the mountain. Chanting such a dhāraṇī, abide for fifteen days; one shall then see the form of a crescent moon upon the mountain. At that time, one will know that one sees the twelve beasts. Having seen them, whatever one wishes will be obtained as desired. If one can practice austerities, one will immediately see with one's own eyes these twelve beasts and bodhisattvas. They may assume the forms of devas, the forms of ghosts, or the forms of birds and beasts, roaming Jambudvīpa to teach and convert such various living beings. If one tames beings as a deva or human, that is not difficult; but if one tames beings as an animal, that is indeed difficult. (Extracted from the twenty-fourth fascicle of the Mahāsaṃnipāta-sūtra.)
47.39
Section 2: Elephants
47.40
1. The Elephant King Makes Offerings to the Buddha
2. The Good-Abiding Elephant King Serves as the Jewel of a Cakravartin
3. An Elephant Calf Loses Its Mother at Birth and Is Reared by a Rṣi
4. An Elephant, a Monkey, and a Partridge Revere One Another
47.41
The Elephant King Makes Offerings to the Buddha, [Story] 1
47.42
The Buddha was wandering alone, seeking quietude. He arrived in the kingdom of Kośala and stayed beneath a precious tree in the Pārileyyaka sāla forest. At that time, in a herd of five hundred elephants, the elephant king always walked at the rear and constantly received turbid water and trampled grass. Wearying of his herd, he came alone beneath the tree. Seeing the Buddha from afar, he pulled up grass with his trunk and stamped the ground to make it level; he held water in his trunk and sprinkled the dust; and he spread grass to make a seat. Bending his knees, he invited the Buddha to sit. For three months he made offerings. The Buddha knew the elephant's intention, accepted his invitation, and spoke a verse, saying:
47.43
"Solitary, wholesome, without grief, / Like an elephant in the open wilderness; / Delighting in the practice of the training of the precepts, / What need is there for a companion?"
47.44
At that time, the elephant king gathered fine lotus roots, washed them clean, and offered them to the Bhagavat; thus it was for three months. (Extracted from the eleventh fascicle of the Mahāsāṃghika Vinaya.)
47.45
The Good-Abiding Elephant King Serves as the Jewel of a Cakravartin, [Story] 2
47.46
There was an elephant king named Uposatha (Shanzhu). His body was pure white and rested evenly on seven points. In strength he was able to fly through the air. He had a red head, multicolored body hair, and six tusks that were slender and pointed. He had eight thousand elephant kings as his retinue and lived beneath a sāla tree on Mount Gandhamādana. The king of sāla trees had eight thousand bathing ponds, fifty yojanas in length and breadth. Their waters were clear and cool, with moats made of the seven jewels. Multicolored flowers of five hues gathered and clustered within the ponds. When the elephant king thought to enter a pond, the eight thousand elephants arrived in accordance with his thought. Some held parasols and fans, while others chanted praises and led the way before him. Some elephant kings washed his tail, back, thighs, and feet; some pulled up flower roots and gave them to the king to eat; and some gathered flowers and scattered them over the king. The eight thousand elephants also bathed and amused themselves together. When they excreted feces and urine, the yakṣa demons moved it outside the mountains and forests. (The Sarvāstivāda-vinaya states that at Lake Anavatapta there is the palace of the elephant king Uposatha. The Ekottarika-āgama states that by the side of Mount Gandhamādana there are eighty-four thousand white elephants.) The lowest of the elephants mounted by Śakra Devānām Indra is mounted by a wheel-turning sage king and is called the elephant jewel. Within the Golden Cliff Mountains there are eighty thousand rocky caves, and eighty thousand elephants rest and abide within them. Their bodies are pure white, their heads are multicolored, their mouths have great tusks, and gold fills the spaces between their teeth. (Extracted from the Dīrgha-āgama, fascicle 18; also extracted from the Ekottarika-āgama and the Loutan jing.)
47.47
3. The Young Elephant, Having Lost Its Mother at Birth, Is Reared by a Ṛṣi
47.48
In ancient times, there was an elephant dwelling in seclusion who gave birth to a young one. Not long after it fell to the earth, its mother died. Not far from there was the dwelling place of a ṛṣi who possessed spiritual power, was fully endowed with merit, and harbored great compassion in his heart. Seeing the young elephant from afar, whose mother had died and who was barely able to lift its feet, wandering east and west unable to survive on its own, he immediately helped it back to where he dwelt and fed it with fruits. At that time, the young elephant was gentle, harmonious, virtuous, and good, its merits fine and wonderful, taking delight in righteousness and principle. Having attained peace and security, it had no sorrow or suffering. At that time, it lay down and arose in the same place as the ṛṣi; its body grew ever larger, and its hair became bright and sleek. It then made offerings of water and beverages to the ṛṣi, and only after offering him fine fruits and melons would it eat itself. The ṛṣi took pity on it, observed its virtuous conduct, loved and cared for it like a child, and never grew tired of watching it. Then Śakra, king of the gods, immediately had this thought: 'Now this ṛṣi has set his heart on this young elephant, relying on it and doting on it without end. I should now cause him to feel grief and sorrow through separation.' Śakra then manifested a test, magically transforming the young elephant so that it suddenly lay dead on the ground with blood flowing out. The ṛṣi, seeing the young elephant dead, wept and lamented in sorrow. Other ṛṣis, hearing this, came to admonish and enlighten him, but could not dispel his sorrow. Then Śakra, king of the gods, abode in empty space and spoke a verse for the ṛṣi. Then Śakra, king of the gods, caused the young elephant to revive, and the ṛṣi was overjoyed. The ṛṣi was none other than myself as the preceptor (upādhyāya); the dead young elephant was this disciple; and Śakra, king of the gods, was myself in a past life. (Extracted from the Fo shuo dizi guoming jing.)
47.49
4. The Elephant, the Monkey, and the Partridge Become Close Friends
47.50
In a past age, there were three close friends: an elephant, a monkey, and a partridge bird (the Mahāsāṃghika-vinaya, fascicle 27, now calls it a tittira bird). They dwelt relying upon a single nyagrodha tree. They said to one another, 'Since we jointly rely upon this tree, we ought to revere one another.' The monkey and the partridge together asked the elephant, 'How far back do your memories go?' The elephant said, 'I remember when I was young, walking past this tree, it reached level with my belly.' The elephant and the partridge asked the monkey, and the monkey answered, 'I remember when I was young, lifting my hand to this tree reached my head' (the Mahāsāṃghika-vinaya says: 'urinating on this tree'). The elephant said to the monkey, 'You have lived more years than I.' The elephant and the monkey together asked the partridge, and the partridge said, 'I remember to the right of the Snowy Mountains there was a great nyagrodha tree. I ate its fruit, came here, and defecated, whereupon this tree sprouted.' They said to one another, 'The partridge has lived the most years.' The elephant placed the monkey upon his head, and the monkey placed the partridge upon his shoulder. Together they wandered among human habitations, from village to village and from town to town, constantly reciting a verse:
47.51
"If a person can harbor the Dharma,
They will certainly revere all elders.
In the present life they will have renown,
And in the future will be born in good realms."
47.52
At that time, the partridge expounded such Dharma teachings, and all the people followed them; the Dharma's admonitions spread abroad. 'You who have gone forth within my Dharma should revere one another even more.' In this way the Buddha's Dharma spread abroad. 'From now on, I permit you to pay reverence, bow, welcome, and inquire after one another according to seniority.' When the monks heard the Buddha's teaching, the monks paid reverence and bowed to one another in order of seniority. (Extracted from the Dharmaguptaka-vinaya, third fascicle of the fourth division; also extracted from the Sarvāstivāda-vinaya, sixth fascicle on the seven dharmas.)
47.53
Horses, Part Three
47.54
1. The Horse King Valāhaka Becomes a Wheel-Turning King's Jewel
47.55
The horse king was named Valāhaka (Boluoxi). His palace was situated on Bright Moon Mountain on an island in the great ocean. He had eight thousand horses as his retinue. When a wheel-turning sage king appears in the world, the smallest among them is taken to be the horse jewel to serve as the king's mount. (Extracted from the Ekottarika-āgama.)
47.56
Oxen, Part Four
47.57
1. A Large Ox Is Sold and Runs to the Tathāgata; the Buddha Expounds Its Past Causes, and upon Dying It Attains Birth in Heaven
2. The Buffalo King Endures the Insults of a Monkey
3. Two Oxen Compete in Strength to Pull a Load
4. A Gṛhapati's Ox Speaks of Its Past Life Owing One Thousand Coins, Being Reborn as an Ox Three Times without Finishing the Debt
47.58
1. A Large Ox Is Sold and Runs to the Tathāgata; the Buddha Expounds Its Past Causes, and upon Dying It Attains Birth in Heaven
47.59
There was a person from a distant region who brought a large ox, fat, robust, and strong, to sell to a person of the city of Śrāvastī. The city dweller bought it intending to slaughter it. Inside the city gate, he encountered the Buddha. Seeing the Buddha from afar, the ox felt grief and joy in its heart; snapping its chains, it galloped forward so that people could not restrain it. It ran straight toward the Tathāgata, bent its two front legs, and cried out sorrowfully with tears streaming, speaking with its own mouth: 'The Great Sage is hard to encounter, appearing once in a hundred million ages. I only pray that you extend your vast compassion and rescue me upon seeing me.' The Buddha said, 'Very well.' In a time long ago, there was a wheel-turning king who ruled the four continents, possessed a thousand sons and the seven jewels, governed with the true Dharma, and kept the people peaceful. Furthermore, he possessed four virtues: he regarded the people like children, and the people served him like a father; śramaṇas, brahmacārins, elders, and the common people were never ill; and the proclamations of his virtues throughout the four regions penetrated the ten directions. The king went out to travel the four quarters, and as he was about to return toward his palace, he met an old acquaintance who was detained by a creditor, who said he owed fifty ounces of gold, bound and tied to a tree. The king's retinue of the seven jewels halted and did not advance, wondering at the cause. [The king] replied, 'Release him and let him go; I shall double it and give you one hundred ounces.' He was immediately released and returned home. That man went repeatedly to the gate of the king's palace seeking the gold but could not obtain it, and the creditor had already departed to an unknown place. Consequently, he revolved in birth and death, wandering back and forth for countless kalpas, failing to repay what was owed down to this present life, falling into the state of this ox, sold by the creditor for several thousand ounces of gold. The wheel-turning king of that time was none other than myself; that creditor was this ox. As a sage king, the Buddha had guaranteed to repay it for him, but in the end did not give it to him, and therefore it came seeking rescue. The Buddha said to the ox's owner, 'The Buddha will beg alms on your behalf to repay double the value of the ox.' The ox's owner was unwilling and still wanted to have the ox. The Buddha spoke again, 'I will weigh the weight of the ox's body in catties and ounces and give you that much gold.' Still he was unwilling to give it up. At that time, Śakra and Brahmā all descended together and said to the Buddha, 'We shall provide tens of billions of ounces.' They brought the ox into the Jetavana, and after seven days its life ended, and it was suddenly reborn in heaven. It immediately remembered and was mindful of the Buddha's merit, returned to the human world, and scattered flowers in offering to repay the Buddha's kindness. The Buddha expounded the sūtras for it, and it immediately attained the stage of non-retrogression and the tolerance of the non-arising of dharmas, whereupon it returned to heaven. (Extracted from the Chusheng jing, fascicle 4.)
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2. The Buffalo King Endures the Insults of a Monkey
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In a past age, there was a distant wilderness where a buffalo king stayed. He roamed about, eating grass and drinking spring water. At that time, when the buffalo king and his retinue gathered and traveled anywhere, he alone went before them. His appearance was handsome and fine, his spiritual majesty imposing, his renown and virtue extraordinary; he was patient, harmonious, and elegant, and his deportment was serene. There was a monkey dwelling by the side of the road. Seeing the buffalo king together with his retinue, he harbored anger and gave rise to jealousy, whereupon he raised dust, tiles, and stones, pelting and throwing them at him in slight, contempt, and insult. The buffalo silently endured it and did not retaliate. Not long after he passed by, another herd with its buffalo king followed behind. When the monkey saw them, he likewise cursed them and raised dust, striking and pelting them. That later herd, seeing the former buffalo king remain silent without contending, imitated him, enduring the insult without harboring resentment. Not long after this retinue had passed, there was a buffalo calf following behind, chasing after the herd of buffaloes. Thereupon the monkey chased it, cursing, insulting, and slighting it. The buffalo calf harbored resentment and was displeased; but seeing its predecessors enduring the insults without resentment, it also followed suit. Not far from the road, amidst a great grove of trees, there was a tree spirit dwelling and wandering within them. He asked the buffalo king, 'Why did you, when seeing this monkey coarsely cursing you, instead endure the insult and remain silent without responding?' The buffalo replied:
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"He treats me with slight and insult,
And he will surely do the same to others;
Those people will surely retaliate against him,
And only then will he suffer calamity."
47.63
Not long after the buffaloes had passed, there was a great crowd of brahmacārins, ṛṣis, and others coming along the road. At that time, that monkey likewise insulted them. The brahmacārins and others immediately caught him and trampled him to death with their feet. Thereupon the tree spirit spoke a verse again:
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"Evils do not rot away;
When the retribution ripens, one meets calamity.
His evils are now fulfilled;
Transgressions never decay."
47.65
The Buddha said, 'The buffalo king was none other than myself. When I was a bodhisattva, I fell due to offenses to become a king among buffaloes, constantly practicing patience and cultivating the four immeasurables—loving-kindness, compassion, sympathetic joy, and equanimity—thereby attaining buddhahood.' (Extracted from the Chusheng jing, fascicle 4.)
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3. Two Oxen Compete in Strength to Pull a Load
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In the past, a man had a black ox. Another ox owner, for the sake of wealth, proclaimed, 'Whose ox has strength superior to mine? If yours wins, I will lose goods to you; if it is not equal, you will lose goods to me.' At that time, the owner of the black ox answered, 'So be it.' Heavy goods were loaded onto a cart, and the ox was harnessed to the left side of the cart. People ridiculed and made fun of it, calling it 'Black Crooked-Horns', and struck it with a stick, urging, 'Pull this cart away!' When the ox heard this, it immediately lost its color and strength, and could not pull the heavy load up the slope. At that time, the owner of the black ox lost a great deal of wealth. Later, the person who had won the goods made another proclamation. Hearing the sound, the black ox immediately said to its owner, 'You may answer, "So be it."' The owner said, 'I cannot. Why? You wretched black ox lost me a great deal of wealth. If we do it again now, you will lose all my goods.' The ox said to the owner, 'Previously, before the crowd, they slighted my appearance; hearing that bad name, I immediately lost my color and strength, and for that reason could not pull the heavy load up the slope. Now I instruct you: do not utter harsh words. When before others, just say to me, "You are a fine, large black ox, born auspicious and good, with horns broad and straight."' The owner accepted the ox's words, and thereupon washed and brushed it, anointed its horns, decorated it with fine flower garlands, harnessed it to the right side of the cart, and spoke gentle and affectionate words: 'Great auspicious black ox, with broad horns and great strength, pull this cart away!' Hearing these gentle and affectionate words, this ox immediately regained its color and strength and pulled the heavy load up the slope. At that time, the owner of the black ox recovered two to three times what he had previously lost. Having gained great wealth, the ox owner was exceedingly joyful in his heart, and immediately spoke a verse:
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"Carrying a heavy load into deep ruts,
Following my words, it was able to advance.
Therefore, one should speak gentle words
And not give rise to harsh speech.
With gentle words, there are color and strength,
And this ox was able to pull the heavy load.
I have obtained great wealth,
And my body and mind have attained joy."
47.69
The Buddha said to the monks, 'Even beasts, when hearing words slighting their appearance, lose their color and strength, how much more so humans!' (Extracted from the Sarvāstivāda-vinaya, third fascicle of the second recitation; extracted from the Dharmaguptaka-vinaya, seventh fascicle of the first division, being largely the same.)
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4. A Gṛhapati's Ox Speaks of Its Past Life Owing One Thousand Coins, Being Reborn as an Ox Three Times without Finishing the Debt
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Formerly, a great householder (*gṛhapati*) engaged in lending money as his business. There were two men who borrowed ten thousand coins, and repaid them when the time came. Later, the two men said to one another again, 'Let us each borrow another hundred thousand, and not repay it afterward.' A cow tied behind the fence said to the two men, 'In a past life, on account of owing this master one thousand coins and failing to repay the debt, I have been reborn as a cow three times and am still not done with it. How much more so for you, who intend to take a hundred thousand—your guilt will have no end.' The two men were astonished, and it happened that day had already dawned. The master came out, and the two men recounted the cow's words. The master thereupon released it into the herd and no longer put it to labor, making a vow of transference: 'May this cow, from this day forth, never again receive this animal body. If there be any remaining debt, I entirely give it as a donation.' After the cow died, it was reborn among humans (from the *Avadāna-sūtra*).
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5. Donkeys
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1. A Donkey That Pulled a Cart Five Hundred Li in a Single Day
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Formerly, a man had a donkey used for pulling a cart, which traveled several hundred *li* a day. He said to his younger brother, 'Do not let the donkey loose to see other donkeys.' The younger brother found this strange and thought to himself: 'When the wise meet one another, they rejoice. When the flattering meet one another, they too rejoice. When those of the same kind meet one another, there is none who does not rejoice.' The younger brother deliberately released the donkey to let it see [another donkey]. They did not bray at each other, but only sniffed each other and would not eat. Later, when the elder brother harnessed it, it lay down and would not go. The elder brother was greatly enraged, and clipped its hair and ears. Suffering severe pain, the donkey resumed going as before. The donkey said to its master, 'Your brother released me to meet an evil friend. I asked him why he was fat, and he replied, "I carry earth for a potter; when I come upon a bad road, I lie down and will not go. The potter then shoulders the earth on foot and goes on, leaving me by the roadside to feed. I get to eat good grass and, upon returning, get hay and grain—this is why I am fat." He asked me why I was thin, and I replied, "I pull a cart, traveling five hundred *li* a day, and my food and drink are meager and difficult; this is why I am thin." Being thin, I took his advice and was let loose to get fat, but instead I was shaved and shorn, and no longer dare to lie down. I beg you to spare my life.' The master took pity on it and released it, letting it go free (from the *Avadāna-sūtra in Ten Fascicles*, fascicle 8).
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2. A Donkey That Imitated a Herd of Cattle and Was Killed by the Cattle
47.76
A herd of cattle was gentle and well-trained in disposition. Wherever they went, they chose tender and delicious grass to eat and selected pure and cool water to drink. At that time, there was a donkey who thought: 'I too will imitate their eating and drinking.' It then entered the herd of cattle, scraped the ground with its front hooves, and harassed those cattle, imitating their bellowing but unable to change its voice, crying out in its own sound: 'I too am an ox!' The cattle gored it to death with their horns and left it behind (from the *Ekottarika-āgama*, fascicle 20).
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6. Dogs
47.78
1. A dog, unable to get food by begging, went to the officials to lodge a complaint against the householder;
2. A pup, upon being killed,
saw a śramaṇa and at the end of life was born into a prominent and noble household;
3. A white dog was reborn into the house of its son from a previous life,
was well provided for, and dug up the valuables buried in its previous existence;
4. A vicious
dog gave rise to a wholesome mind on account of a monk.
47.79
1. A Dog, Unable to Get Food by Begging, Went to the Officials to Lodge a Complaint Against the Householder
47.80
When the Buddha was in Śrāvastī, in a past age there was a dog that left its own home and went to another household to beg for food. When entering the other household, its body was inside the gate while its tail remained outside. At that time, the master, a householder, beat it and did not give it food. The dog went to the assembly of officials and said, 'This householder—I went to his home to beg for food, but instead of giving me food, he beat me. I did not violate the rules of dogs.' The officials asked, 'What are the rules of dogs?' It replied, 'At my own home, I sit and lie down as I please. When I go to another home, my body enters inside the gate while my tail remains outside the gate.' The officials said, 'Summon the householder.' They questioned him: 'Did you indeed beat the dog and not give it food?' He answered, 'It is truly so.' The officials asked the dog, 'How should this man be punished?' The dog said, 'Bestow upon him the office of the great householder of this city of Śrāvastī.' 'Why?' it was asked. It replied, 'In the past, I was a great householder in this city of Śrāvastī. Because of evil deeds committed by body and speech, I received this dog body. This man is more wicked than I. If you grant him power and authority, he will commit great evil and cause himself to enter hell, experiencing extreme suffering and torment' (from the *Sarvāstivāda-vinaya*, Third Recitation, fascicle 1).
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2. A Pup, Upon Being Killed, Saw a Śramaṇa and at the End of Life Was Born into a Prominent and Noble Household
47.82
Formerly, in a certain kingdom, grain prices surged and the people starved. At that time, a śramaṇa entered the city on his alms round (*piṇḍapāta*) and obtained nothing whatsoever. He then came to the gate of a prominent and wealthy elder, where he received some coarse and unpalatable food. Just as he was about to leave the city, he encountered a butcher carrying a pup, taking it home with the intent to kill it. Seeing the śramaṇa, the butcher rejoiced and stepped forward to pay homage. The śramaṇa pronounced a benediction: 'May you have long life and longevity.' Knowing that he had a pup and wished to kill it, he intentionally asked the man, 'What are you carrying?' The man replied, 'I am walking empty-handed.' He asked again, 'I have already seen it; please show it to me. Trade the pup for this food, so that its life may be saved.' The man replied, 'I cannot give it to you.' Thus, up to three times, the monk earnestly entreatd him, but the man was stubborn and unwilling to comply. The monk said again, 'At least show it to me.' The man then brought it out and showed it to the śramaṇa. The śramaṇa took the food and fed the pup, stroking it and making a vow of transference: 'The pup wept tears. [The monk said:] "This is brought about by your past misdeeds, leaving you without autonomy. May your sins be extinguished and blessings arise lifetime after lifetime; may you be freed from the body of a pup, obtain birth as a human, and encounter the Three Jewels."' Having received the food, a wholesome mind arose in the pup. When its life ended, it was immediately reborn into the family of a prominent and great elder. As soon as it was born and fell to the ground, it possessed a mind of loving-kindness. At that time, the śramaṇa came in turn to the gate of this elder on his alms round. The elder's son was then seven years old. Seeing the śramaṇa, he remembered his past conditioning, came forward, bowed down with his head to the śramaṇa's feet, and invited him inside to offer him sustenance. Returning, he spoke to his parents: 'Now I wish to follow this great preceptor (*upādhyāya*) to receive the scriptures and precepts and become his disciple.' The parents loved and valued him, and were unwilling to permit it. The boy wept and refused to eat or drink, saying: 'If you will not allow me to go, I shall die.' The parents then permitted it. He followed the master to study the Path, shaved his hair and beard, put on the three Dharma robes, soon attained samādhi, and was established in non-retrogression, converting all beings and generating the aspiration for the Great Path (from the *Sūtra of Kāśyapa Questioning Ānanda*).
47.83
3. A White Dog Was Reborn into the House of Its Son from a Previous Life, Was Well Provided for, and Dug Up the Valuables Buried in Its Previous Existence
47.84
The Buddha went to the city of Śrāvastī, wandering on his alms round. He arrived at the home of Śuka, son of Taudeya. It happened that he was not at home. There was a white dog named Jù, sitting on a fine mattress, eating nonglutinous rice and meat from a golden bowl. Seeing the Bhagavat coming from afar, the white dog barked at him. The Bhagavat said, 'Stop, white dog! You need not make this sound. In your past you chanted and recited (the sound of a brahmacārin chanting while begging for food), and because of this you have become a white dog.' The white dog was exceedingly enraged; stepping down from the couch and mattress, it went beneath the door-threshold, lying down in silence. Later, when Śuka Taudeya returned, he saw it and asked the bystanders, 'Who has provoked my dog and caused it to be sad and despondent?' 'Today, the śramaṇa Gautama came to our home to beg for food. The dog barked at him. Gautama said, "Stop, white dog! You should not make this sound. In your past you chanted and recited." The dog was angered and unhappy.' Śuka, son of Taudeya, cursed the Bhagavat from afar, and, filled with slander and anger, went to Anāthapiṇḍada's Park. Seeing Śuka, son of Taudeya, coming from afar, the Buddha told the monks, 'Because of his anger, this man, upon the destruction of his body, will be born in Niraya.' At that time, Śuka, son of Taudeya, said to the Bhagavat, 'The śramaṇa Gautama came to my home today to beg for food. What fault did the white dog commit against you that you caused it to be unhappy?' The Buddha said, 'The white dog saw me and barked. I said, "White dog, you should not make this sound. In your past you chanted and recited." And the white dog was enraged.' [Śuka asked,] 'Gautama, what sort of relative of mine was this white dog originally?' The Buddha stopped him: 'There is no need to ask, Śuka. You might become sorrowful and unhappy.' Thus it went up to three times. The Bhagavat then said, 'Śuka, this white dog, in its previous birth, was your father, named Taudeya.' [Śuka was] doubly enraged: 'My father, Taudeya, constantly practiced generosity and constantly served the fire; when his body broke up at death, he was born in the Brahma Heaven! Why would he be born among dogs?' [The Buddha said,] 'Śuka, it is because of your excessive pride, and your father Taudeya was also likewise, that he was born among wicked dogs.' And he spoke a verse:
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"A brahmacārin of excessive pride,
When passing away from here, is born in the six destinies:
As a fowl, pig, dog, jackal,
Donkey, an egg-born creature, or in hell."
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The Buddha said, 'If you do not believe my words, you may return home and say to the white dog, "If in your previous birth you were my father Taudeya, go back up onto the couch and mattress, eat nonglutinous rice and meat from the golden bowl, and show me the wealth left behind by my father, which you hid and placed where I do not know." ' Thereupon, Śuka, son of Taudeya, having heard what the Bhagavat said, reflected deeply upon it. Having returned home, he spoke completely to the white dog. At that time, the white dog went back up to sit on the couch and mattress, ate nonglutinous rice and meat from the golden bowl, went to the four legs of the bed at its original sleeping place, and dug at the ground with its mouth and paws. Thereupon, Śuka, son of Taudeya, obtained a vast amount of money and valuables. Joy arose in his heart. Placing his right knee on the ground facing the Jeta Grove, he proclaimed his clan and personal name, saying: 'He is truly a śramaṇa! His words are real and not false!' Having proclaimed this three times, he left the city of Śrāvastī and went to the Jeta Grove. Seeing him from afar, the Bhagavat told the monks, 'Do you see Śuka, son of Taudeya, coming?' 'Indeed, Bhagavat.' 'If at this moment the son of Taudeya were to die, he would be born in a good destination, because he possesses a wholesome mind toward me. On account of a wholesome mind, when sentient beings die upon the dissolution of the body, they are born in a good destination, in the heavens.' At that time, Śuka, son of Taudeya, went to the Bhagavat's presence, and after exchanging mutual greetings, he said, 'The Buddha's words are without variance' (from the *Madhyama-āgama*, fascicle 39, 'Chapter on Śuka').
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- 經律異相 — Classical Chinese