經律異相 5
English (machine translation) 5
- Language
- English
5.1
Compiled by the Liang śramaṇas Sengmin, Baochang, and others
5.2
1. The Svastika on the Buddha's Chest Radiates Light and Emits Sound / 2. The Three Kinds of Esoteric Mysteries / 3. Accepting Agnidatta's Invitation to Eat Horse Barley for Three Months / 4. The Causes and Conditions for Eating Horse Barley with the Five Hundred Monks / 5. Manifesting the Retribution of the Iron Spear / 6. Transforming Four Brahmacārins Who Covered Their Ears to Not Receive [the Teaching], Yet Each Heard a Single Phrase and Attained the Path / 7. Transforming into a Brahmacārin to Deliver the Elephant King Bahurasā / 8. Transforming Elder Ruci and Changing Weapons into Assorted Flowers / 9. Transforming into a Śramaṇa to Deliver the Five Monks / 10. Manifesting as a Śramaṇa to Transform a Stingy and Greedy Married Couple / 11. Transforming a Butcher and Various Brahmacārins to Cause Them to Attain the Traces of the Path / 12. Transforming the Many Faithless People on the Bank of the Great River / 13. Rescuing Five Hundred Robbers to Go Forth and Attain the Path / 14. Blowing Medicine from Mount Gandhamādana into the Eyes of Five Hundred Blinded Robbers, Restoring Their Clear Sight / 15. Transforming into the Son of an Attached Brāhmaṇa to Cause His Parents to Recover Their Original Minds / 16. Transforming a Courtesan to Cause Her to Conceive Revulsion toward Suffering / 17. Manifesting Five Fingers as Five Lions / 18. Scattering a Giant Rock with a Toe
5.3
1. The Svastika on the Chest Radiates Light and Emits Sound
5.4
The Tathāgata was roaming in the World of Abhirati. Wishing to manifest wisdom and broadly deliver [beings] without limit, he gathered with his disciples, bodhisattvas, Brahmā, Śakra, devas, and nāgas at a vihāra. He emitted the light and sound of the svastika, which was pure and reached far. The great sounds of the five dharmas were: first, the sound of delivering people through the Great Vehicle; second, the sound of delivering people without 'this' or 'that'; third, the sound of delivering people without [attachment to the path of] pratyekabuddhas; fourth, the sound of delivering people through skillful means without cutting off affective thoughts; fifth, the sound of delivering people by entering birth and death, preaching the Dharma to resolve their toils and defilements. The king of that country was named Chuliu. Together with the people, he went to the Buddha, paid homage, and said, "We have long heard that the Tathāgata expounds the Path, instructs and transforms, and rescues [beings] from birth and death without limit. My retinue and I drift in birth and death and have not yet received liberation. We pray that the Honored One deign to transform us, so that we may understand the clear Dharma." Heaven and earth shook, and they cultivated the bodhisattva practices. (Drawn from the *Sūtra on the Svastika on the Buddha's Chest*.)
5.5
2. The Three Kinds of Esoteric Mysteries
5.6
What is called the esoteric mystery of the mind? It means being pure in the four practices, not losing spiritual powers, and establishing the boundless activity of great compassion. Through spiritual powers, he manifests all things universally to form the chamber of wisdom of the Path of Truth. Contemplating all phenomena, this is the correct penetration that universally governs all. As for the true Dharma, wisdom-spirit and wisdom-penetration both manifest all forms, explain all colors, explain all the path-dharmas of the Buddhas, and instruct and transform all sentient beings of the ten directions, causing them to enter the Dharma-Vinaya, reach Avaivartika, and turn all dharmas. This is the activity of the esoteric mystery of the bodhisattva's mind. (Drawn from the second fascicle of the *Sūtra on Guhyakapada Vajrapāṇi*.) When a bodhisattva abides in this vajrasamādhi, with a single voice he preaches, and all sentient beings each attain understanding according to their kind. He manifests a single form, and all sentient beings each see various forms. Abiding peacefully in one place without shifting his body, he is able to cause sentient beings to each see him according to their respective direction. He expounds a single dharma, whether dhātu or āyatana, and all sentient beings each hear it according to their innate understanding. (Drawn from fascicle 22 of the *Mahāparinirvāṇa-sūtra*.) The Buddha preaches the Dharma with a single voice, and sentient beings each attain understanding according to their kind. Each thinks the World-Honoured One speaks the same language as them; sentient beings, each in accordance with what they understand, universally receive and practice it, obtaining its benefit. Some are terrified, some rejoice, some give rise to revulsion, and some cut off doubts—this is the uncommon Dharma of spiritual power. (Drawn from fascicle 1 of the *Vimalakīrti-sūtra*.) Regarding all marks of phenomena, one acts without attachment, establishes the supreme jewel banner, and emits a single great voice. If those who delight in hearing of giving attain liberation, they then hear the Tathāgata speak of the benefits of giving; it is likewise with the pleasures of morality, wisdom, and so forth. In expounding the Great Vehicle, there are no sentient beings who are not liberated. (Drawn from fascicle 3 of the *Sūtra on the Samādhi of Contemplating the Buddha*.) The Buddha expounds all dharmas with a single word. When beings of the great trichiliocosm raise questions and difficulties at the same time with immeasurable sounds, all differing from one another, in a single thought-moment he answers them with a single voice, causing all of them to open up and understand. (Drawn from fascicle 26 of the *Avataṃsaka-sūtra*; fascicle 7 of the *Śūraṅgama-sūtra* clarifies the esoteric mystery of the body, and the *Karuṇāpuṇḍarīka-sūtra* and *Daśavikalpa-sūtra* explain the esoteric mystery of speech, being largely identical.)
5.7
3. Accepting Agnidatta's Invitation to Eat Horse Barley for Three Months
5.8
In the country of Vairañjā (or called Vairañja) there was a brāhmaṇa king named Agnidatta, who was intelligent and possessed great wisdom. He went to Anāthapiṇḍada and held an extensive discussion with him. When they finished speaking, he asked Sudatta, 'Is there a spiritual person in this land worthy of being venerated?' [Sudatta] replied, 'There is: Prince Siddhārtha went forth from home and attained Buddhahood; his marks and signs are extraordinary, and he is revered by gods and humans.' Agnidatta at once ordered his carriage prepared and went to Jetavana. Seeing the Buddha's spiritual demeanor, reverent devotion arose in his heart. He immediately rose and addressed the Buddha, 'I pray that the Buddha and the Saṅgha will favor me by spending the three-month summer retreat [in my land].' The Buddha said, 'My assembly is numerous, while you hold different views and a different faith.' The king said, 'I do not consider it too numerous.' This occurred up to three times, whereupon the Buddha accepted the invitation together with five hundred bhikṣus and traveled to that country. The towns were cramped and crude, the people impoverished and lacking faith; alms-begging was hard to obtain. There was no pre-existing monastery. North of the town there was a forest with lush foliage and level, broad ground; there he stayed with the assembly. He instructed the bhikṣus: 'You should know that this town is impoverished and cramped, its people mostly lack faith, and alms-begging is hard to obtain. If you wish to stay here for the retreat, you may remain; otherwise, do as you please.' At that time, Śāriputra went alone to Mount Amoghamārga, accepted an invitation from Śakra Devānām Indra and an asura maiden, and was offered celestial food. Meanwhile, a heavenly Māra deluded the king's mind, causing him to return into the inner palace and indulge in the five desires: first, precious ornaments; second, female musicians; third, clothing and food; fourth, glory and profit; fifth, sensual pleasure. Having retreated into the inner palace, he commanded the gatekeepers: 'Within these three months, regardless of rank, no external matters, whether large or small, may be reported.' Deluded and forgetful of his offerings, and because there were no standing orders for providing them, after six days had passed they ceased completely. The bhikṣus suffered extreme hardship in begging for food, finding it difficult to obtain anything. At that time, Mahāmaudgalyāyana addressed the Buddha: 'There is a tree called Udumbara-jambu; I wish to fetch its fruit to offer to the great assembly. There are forests of harītakī and āmalaka; in Uttarakuru there is naturally growing non-glutinous rice; in the Trāyastriṃśa heaven there is the food of sudhā-flavor. I wish to bring all of these to offer to the great assembly. There is also the sweet flavor of the earth: with one hand I could lift up all living beings, and with the other turn over the earth, allowing the bhikṣus to take and eat it themselves. I pray to be permitted to do so.' The Buddha said: 'You yourself possess great spiritual power, but the retribution for the bhikṣus' evil deeds has ripened and cannot be averted. I do not permit any of it.' In this country there was clear water and fine grass. A man from the country of Bāla was pasturing horses following the water and grass, wishing to fatten them up, and had arrived here. The horsekeeper had faith in the Buddha with a pure heart; he addressed the bhikṣus, saying: 'We know that the Saṅgha is starving, but our food is exhausted; there is only horse-barley. Could you gentlemen eat it?' The bhikṣus addressed the Buddha, and the Buddha said: 'The horses belong to the horsekeeper, and he can feed them with good grass and salt water. This barley is at his disposal; you should accept it.' There were five hundred horses, and each horse ate two sheng a day; he divided each portion in half to supply the bhikṣus. (The Four-Part Vinaya says that a horse ate one dou, and he divided five sheng to supply the Saṅgha.) There was one fine horse that ate four dou a day, and he divided half to offer to the Buddha. (The Four-Part Vinaya says it ate two dou, and he divided one dou.) Ānanda took the Buddha's portion along with his own, carried it into a settlement, and in front of a woman praised the Buddha's virtues: 'Due to a small circumstance, he is spending the summer retreat here; could you make dry boiled grain for him?' The woman said: 'My household has many affairs; I cannot make it.' A woman standing beside her heard this and said to Ānanda: 'Bring the barley here and I will prepare the food for him. If there are other gentle, virtuous, wise, and precept-keeping bhikṣus, I will also prepare it for them.' The woman then prepared the food and gave it to Ānanda. Ānanda had deep reverence for the Buddha and thought: 'The Buddha belongs to the royal clan and always ate fine delicacies. This food is coarse and unwholesome, unable to benefit his body.' He presented the water and offered the food; seeing the Buddha eat it, sorrow and choking grief welled up within him. The Buddha knew his thoughts and wished to dispel them: 'Can you eat it?' Ānanda said, 'I can.' He received and ate it, and its flavor was extraordinary, for in truth the gods had added divine flavor to it. Immense joy arose, his sorrow and choking grief were immediately removed, and he reported both women's actions in detail. The Buddha said: 'If the former woman had prepared the food, she would have become the foremost consort of a wheel-turning king; as for the one who prepared it without being asked, her merit is immeasurable.' At that time, wealthy nobles, eminent householders, and prosperous caravan leaders (sārthavāhas) of various countries heard that the Buddha had been eating horse-barley for three months. They prepared various offerings and diverse delicacies, and with carriages and horses filling the roads, they came to make offerings. When the Bhagavat's pravāraṇā was imminent, with seven days remaining, he told Ānanda: 'Go into the city and tell Agnidatta, "The retreat is finished, and we are going to travel to other countries."' Ānanda went with another bhikṣu to the king's presence and reported the Buddha's words in detail. The king still had not realized, and asked, 'Where is the Buddha now?' Ānanda said: 'Having accepted the king's three-month invitation, it has just now concluded, and he is still in your country.' The king asked Ānanda again, 'Who provided provisions?' Ānanda said: 'Poverty and hardship reached their extreme; the Buddha and the Saṅgha ate horse-barley for three months.' Only then did the king awaken to what had happened: 'How could I have caused the Buddha and the Saṅgha to eat horse-barley for three months! This ill repute and shameful name will spread throughout all kingdoms.' Filled with grief, shame, distress, and anguish, he went together with his kinsmen to the Buddha and deeply repented, begging the Buddha to remain longer. The Buddha accepted for seven days. [The king] prepared various foods, offered four bolts of karpāsa cloth and a pair of leather shoes to the Buddha, and gave two bolts of karpāsa cloth and a pair of leather shoes to the Saṅgha. (The Samantapāsādikā says: He gathered his sons and grandsons and said to them, 'I previously invited the Buddha for a three-month retreat, but failed to provide even a single day of offerings. Now I will fulfill the limit of the three-month offerings and also prepare for tomorrow, offering three robes to the Buddha and three robes to the Saṅgha, a pair of white woolen cloths to each, a scarlet kambala blanket to each, and also a vessel each of pattonapaṭa—in the Liang tongue, silk—and medicinal ointment.') The king took the offerings and scattered them along the road, wishing to have [the Buddha] step over them. The Buddha said: 'Provisions of food should be eaten; out of respect, they should not be stepped on with feet.' The Buddha then accepted them and pronounced blessings for all of them. The king's mind rejoiced, his perplexities were resolved, and he attained the purification of the Dharma-eye. (From the lower fascicle of the Zhong benqi jing; largely the same as in the Daśabhāṇavāra and Mahiśāsaka Vinayas.)
5.9
Circumstances of Eating Horse-Barley with the Five Hundred Monks, 4
5.10
In the distant past, there was a Buddha named Vipaśyin who resided in the city of Bandhumatī; the king was named Bandhumant. There was a brāhmaṇa named Indragiri, who was widely versed in the four Vedas, various calculations, and the brāhmaṇa precepts, and he taught five hundred youths. The king arranged an assembly to invite the Buddha, offering exquisite delicacies. Among the assembly there was a bhikṣu named Maitreya, who was ill and unable to walk for food; after the meal, [another bhikṣu] requested food for the sick one. The brahmacārin would not give it, reviling him: 'Shaven-headed śramaṇas ought only to eat horse-barley, and should not eat such sweet and delicious offerings!' At that time his disciples said, 'Indeed so.' Śāriputra, the brāhmaṇa of that time was myself; the five hundred youths were the present five hundred arhats; and that sick bhikṣu was the present Maitreya. (From the lower fascicle of the Xingqixing jing.)
5.11
Manifesting the Retribution of the Iron Spear, 5
5.12
In the city of Śrāvastī there were twenty men who were mortal enemies with another twenty men. At that time, the forty men each wished to harm the others and were watching for an opportunity. Supported by the Buddha's spiritual power, they soon went to the Buddha's presence. As the Buddha was transforming the forty men, an iron spear (or called a khadira thorn) was spontaneously to come forth and enter the big toe of the Buddha's right foot. Before his words were finished, the spear appeared before the Buddha. Maudgalyāyana addressed the Buddha: 'Let me now pull out the iron spear and place it in another world.' The Buddha said: 'Even if one wished to pull out the iron spear through the power of vigorous exertion, the great trichiliocosm would shake violently, yet one could not shake the spear by as much as a hair's breadth.' When the Buddha went to the Brahmā heaven, the spear immediately followed him; when he returned to Śrāvastī, the spear was likewise before him. The Tathāgata took the spear and stepped on it with his foot. Maudgalyāyana addressed the Buddha: 'What crime did the Tathāgata commit to incur the calamity of this spear?' The Buddha said: 'In the past, among five hundred merchants, one harbored evil intent, and I killed him. This is the lingering retribution of that deed.' Hearing this, the forty men said to one another: 'Even the King of the Dharma is subject to this; how much more so ourselves—shall we not suffer retribution for our crimes?' Repenting their transgressions and confessing, they attained impartial wisdom. (From the lower fascicle of the Huisheng pusa jing.)
5.13
Transforming Four Brahmacārins Who Covered Their Ears Not Wishing to Receive [the Dharma], Yet Each Attained the Way upon Hearing Just One Line, 6
5.14
In the past, there were four brāhmaṇas who had all attained supernormal powers, able to fly bodily through the air with unimpeded supernatural mobility. These four brahmacārins said among themselves: 'Those people who offer delicacies and food to the śramaṇa Gautama are reborn in heaven and never depart from the hall of blessings; those who hear his Dharma enter the gate of liberation. Today we crave heavenly blessings; we do not wish for liberation, nor do we need to hear the Dharma.' Thereupon the four men each held four flasks of sweet rock candy. The first arrived and presented it to the Bhagavat. The Buddha told the brahmacārin, reciting: 'All conditioned things are impermanent.' Hearing this, the brahmacārin covered his ears. Next, to the second man, he recited: 'This is the law of arising and ceasing.' Hearing this, the brahmacārin also covered his ears. Next, to the third man, he recited: 'Whatever is born must die.' Hearing this, the brahmacārin also covered his ears with his hands. Next, to the fourth man, he recited: 'Their cessation is bliss.' Hearing this, the brahmacārin also covered his ears. Each of them discarded [his offering] and departed. They said among themselves, 'What teaching did the śramaṇa Gautama give?' The first replied, 'I heard one line: "All conditioned things are impermanent."' The second, third, and fourth also related their own parts. Having recited this verse together, their minds were opened and understood, and they attained the path of anāgāmin. At that time, the four men realized that they had each attained realization of the path. Reproaching themselves, they returned to the Tathāgata's presence, prostrated with their heads at his feet, and stood to one side. They addressed the Bhagavat, saying: 'We only pray that the Tathāgata will permit us into the ranks of the Way, allowing us to become śramaṇas.' The Bhagavat told them: 'Welcome, bhikṣus; cultivate the pure conduct well.' At that time, the hair on their heads and beards fell off on its own, and the clothes they were wearing transformed into kāṣāyas. Directly before the Buddha, they attained the path of arhatship. (From the Wuchang jing.)
5.15
Transforming Himself into a Brahmacārin to Deliver King Bahugandhahastin, 7
5.16
In the past, there was a brāhmaṇa kingdom named Bahugandhahastin. Its king served heterodox paths. Suddenly one day, a wholesome thought arose in the king, and he wished to make a great distribution of charity according to the brāhmaṇa method. He accumulated the seven treasures like a mountain, and if anyone came begging, he allowed them to take whatever they could carry in one pinch. After several days, the heap did not diminish. The Buddha knew that this king possessed past merits and should be delivered. He transformed himself into a brahmacārin and went to that country. The king came out to meet him, bowed, and inquired after his welfare, saying: 'What do you seek? Do not hesitate.' The brahmacārin replied: 'I have come from afar, wishing to beg for precious treasures to build a house.' The king said: 'Very good; take for yourself whatever you can carry in one pinch.' The brahmacārin took a pinch, walked seven steps, and then put it back in its original place. The king asked, 'Why is this?' The brahmacārin replied: 'This is barely enough to build a house, but then I will need to take a wife, and I fear it will not suffice; therefore, I do not take it.' The king said: 'Take three more pinches.' The brahmacārin took them, walked seven steps, and again returned them to their original place. The king asked, 'Why?' He replied: 'This is enough to take a wife, but then I will have no fields, male or female servants, cattle, or horses; therefore, I put an end to the thought.' The king said: 'Take seven more pinches.' The brahmacārin took them, walked seven steps, and again returned them to their original place. The king said: 'For what reason again?' The brahmacārin replied: 'If there are sons and daughters, they must be married off; calculating the expenses for auspicious and inauspicious occasions, it will not suffice; therefore, I do not take it.' The king said: 'I offer all the accumulated treasures to you.' The brahmacārin accepted them and then walked away, leaving them behind. The king found this very strange and asked the reason again. The brahmacārin replied: 'Originally I came begging wishing to use it for livelihood. But carefully reflecting, human life in the world lasts but a brief while; all things are impermanent, hard to preserve from morning to evening. As conditions multiply, grief and suffering deepen daily. Accumulating treasures like a mountain is of no benefit to oneself. To greedily covet and plan is to toil in vain. It is better to put an end to craving and seek the unconditioned Way. Therefore, I do not take them.' The king's mind opened in understanding, and he accepted the teaching. Thereupon, the brahmacārin revealed the Buddha's radiant marks, leaped into the air and remained there, speaking a verse for him.
5.17
“Though one amass treasures
Lofty as the heavens,
Filling the whole world thus,
It equals not seeing the path's trace.
Unwholesome appears like wholesome;
Attachment seems free of love;
Suffering appears as joy:
Things reviled by madmen!”
5.18
The king, seeing the Buddha’s light and hearing this verse, together with his ministers, immediately received the five precepts and attained the fruit of stream-entry (from the first fascicle of the Dharmapada Avadāna Sūtra).
5.19
8. Converting the Elder Ruci, Turning Weapons into Assorted Flowers
5.20
In South India there was a great city named Śūrpāraka. Within the city was an elder named Ruci, who was the leader of the multitude. Under countless past Buddhas, he had already planted wholesome roots. All the people in that great city believed in and submitted to heterodox paths, revering and serving the Nirgranthas. At that time, wishing to deliver that elder, I went from Rājagṛha to that city. When the Nirgranthas heard that I was coming to the city, they thought: “If the śramaṇa Gautama comes here, these people will abandon us and no longer provide for us.” They told the people of the city: “The śramaṇa Gautama now wishes to come here. Yet that śramaṇa abandons his parents and rushes about east and west. Wherever he goes, he causes the land to yield no harvest of the five grains, and the people suffer famine and die in great numbers, with never any peace or joy.” When those people heard this, they became terrified. They said: “Great masters, what plan should we devise?” The Nirgranthas replied: “The śramaṇa Gautama by nature loves groves and pure, flowing springs. If there are any outside, they should be destroyed. You should go out of the city together and fell the trees, leaving none behind; fill the flowing springs and wells with foul filth; shut the city gates firmly; each equip weapons; defend the walls; and diligently hold your guard. If he comes, do not let him advance. We shall also employ various arts to make Gautama turn back along the road he came.” Those people reverently carried this out. At that time, I reached that city. Seeing these things, I immediately gave rise to pity and directed a mind of loving-kindness toward them. All the trees grew back as before, beyond reckoning. The rivers, ponds, and wells became filled with pure, clean water, like blue lapis lazuli, with assorted flowers blossoming and covering them. I transformed the city walls into deep-blue lapis lazuli. The people inside the city could all clearly see me and the great assembly. The gates opened of themselves, with no one able to prevent it. The weapons they had prepared turned into assorted flowers. With the elder Ruci at their head, the people followed him and came to where I was. I then expounded the essentials of the Dharma in various ways for them, causing all those people to give rise to the mind of anuttarasamyaksaṃbodhi (from the fourteenth fascicle of the Nirvāṇa Sūtra).
5.21
9. Transforming into a Śramaṇa to Deliver Five Monks
5.22
Long ago, in the kingdom of Vārāṇasī, there was a mountain forty to fifty li from the city. Five śramaṇas dwelled in the mountain practicing the Way. In the early morning they would leave the mountain to beg for food among the people; when the meal was finished, they returned to the mountain, arriving only at nightfall. Going back and forth, they were utterly exhausted and unable to sit in meditation. They contemplated right concentration in this way for years, yet could not attain the Way. The Buddha, pitying them for their toil without gain, transformed into a practitioner and went to their place. He asked the practitioners: “Living in seclusion to cultivate the Way, are you not exhausted?” The śramaṇas said: “We reside here, very far from the city. The body of the four great elements requires food. Going back and forth day after day, we have been fatigued for years and unable to cultivate the Way; we can only end our lives just like this.” The practitioner told them: “One who practices the Way takes the precepts as the root and restraining the mind as the practice. One holds the body cheap and values truth, casting off the decaying body and life. Food is only to sustain the body. Guard your intent in right concentration, internally cultivate calming and insight, and by extinguishing the mind attain the Way. If you nourish the body and indulge desires, how can you escape suffering? May you practitioners not go out tomorrow; I will provide for you, so that you may rest for a day.” The five śramaṇas were greatly delighted, marveling at this unprecedented offer. Settling their minds, they no longer worried about going out. At noon the next day, this transformed practitioner brought food. When they had finished eating, at peace and with minds calm and serene, the transformed practitioner spoke a verse for them and then manifested the marks, radiance, and appearance of the Buddha's body. The five śramaṇas were deeply shaken in spirit; all contemplated the precepts and immediately attained the fruit of arhatship (from the third fascicle of the Dharmapada Avadāna Sūtra).
5.23
10. Manifesting as a Śramaṇa to Transform a Stingy Couple
5.24
In the kingdom of Śrāvastī there was a poor household; the husband and wife were stingy and greedy, having no faith in the Way and virtue. Pitying their ignorance, the Buddha manifested as a śramaṇa and went to their door to beg for alms. At that time the husband was away, and the wife cursed him without reason. The śramaṇa said to her: “I am a practitioner of the Way who sustains himself by begging. I do not mind your cursing; I hope only for a single meal.” The woman said: “Even if you were to drop dead where you stand, you still wouldn't get any food, let alone while you are safe and sound, hoping for my food! You are just delaying; you had better leave at once!” Thereupon the śramaṇa stood before her, rolled back his eyes, exhaled his breath, and manifested dropping dead on the spot. His body swelled up, worms came out of his nose and mouth, his belly burst open, his intestines rotted, and foul filth spilled forth. Seeing this, the woman was terrified, cried out in fear, and fled. Then the practitioner vanished and left. Several li away from the house, he sat resting under a tree. Her husband was returning home and met his wife on the road, wondering at her terror. The wife told her husband the whole matter. The husband was enraged and asked where the monk was. The wife said: “He has already left, though I imagine not far.” The husband immediately grasped his bow, strapped on his knife, and pursued him by following his tracks. Drawing his bow and baring his knife, he rushed straight ahead, wanting to strike the practitioner. The practitioner immediately transformed into a small lapis lazuli city surrounding himself; the man circled it several times but could not enter. He asked the practitioner: “Why do you not open the gate?” The practitioner said: “If you want the gate to open, discard your bow and knife.” The man thought to himself: “I should comply with his words. Once I get inside, I will strike him with my fists.” He promptly discarded his bow and knife, but the gate still did not open. He spoke again to the practitioner: “I have already discarded my bow and knife. Why does the gate not open?” The practitioner said again: “I told you to discard the bow and knife of the evil intentions in your mind, not the bow and knife in your hands.” Thereupon the man's heart quaked and his body trembled: “The practitioner is holy and divine, for he knows my mind!” He immediately kowtowed, repented, and reproached himself, saying to the practitioner: “I have a base wife who did not recognize a true person, which caused me to give rise to evil. Please show a little mercy; do not abandon me. I now wish to bring her here to encourage her to cultivate the Way.” He got up and returned home. His wife asked: “Where is the śramaṇa?” The husband fully recounted the virtues of his spiritual transformations: “He is now over there. You should go yourself to repent and eliminate your transgressions.” Thereupon the husband and wife went to the practitioner's place, prostrated themselves on the ground to repent, and wished to become his disciples. They asked: “This lapis lazuli city is peerlessly solid, your resolve is bright and your intent settled, free from worries and troubles forever. By what virtue have you attained such divine wonder?” The practitioner answered: “I learn broadly without satiety, uphold the Dharma without laxity, vigorously maintain the precepts, and my mind is not heedless. Through this I attained the Way and reached nirvāṇa myself” (from the third fascicle of the Dharmapada Sūtra).
5.25
11. Converting a Butcher and Brahmacārins to Attain the Trace of the Way
5.26
Long ago, there were five hundred brāhmaṇas who constantly sought an opportunity against the Buddha, wishing to slander him. They plotted among themselves: “We should have a butcher who slaughters living beings invite the Buddha and the monks. The Buddha will certainly accept the invitation and praise the butcher. Then we will come forward and mock him together.” The Buddha immediately accepted the invitation, saying to the butcher: “When fruit is ripe, it falls of itself; when merit is ripe, one delivers oneself.” The butcher returned home and prepared the food and drink. The Buddha led his disciples to the butcher’s village, arriving at the benefactor's home. The brahmacārins, young and old alike, were all delighted: “Today at last we have our chance against the Buddha! If he praises the merit, we will use his past and present sins of taking life to mock him. If he speaks of his past sins, we will challenge him with today's merit. Between these two, today we finally have him.” When the Buddha arrived, he took his seat; water was poured and food was served. Thereupon the World-Honoured One, observing the minds of the assembly and seeing those who were ready for deliverance, extended his tongue to cover his face and lick his ears, and emitted a great light that illuminated the entire city. Then, in a brahma voice, he spoke a verse of blessing:
5.27
“Following the teachings of true persons,
One sustains life through the Way; the foolish envy this.
Seeing it, they commit evil;
Practicing evil, one reaps evil, like planting bitter seeds.
Evil brings its own retribution;
Goodness brings its own blessing.
Each must also come to ripeness,
And none can take another's place.
Habituating goodness yields goodness, just like planting sweet [seeds].”
5.28
The minds of the five hundred brahmacārins opened to understanding. They immediately stepped forward, bowed to the Buddha, prostrating themselves fully on the ground, and sought to attain the holy teachings: “We only pray you take pity and nourish us, allowing us to become śramaṇas.” The Buddha immediately granted it, and they all became śramaṇas. The villagers, young and old, seeing the Buddha’s transformations, were all filled with joy and attained the trace of the Way. It was called the “Village of Worthies,” and no longer bore the name of butchers (from the first fascicle of the Dharmapada Avadāna Sūtra).
5.29
12. Converting Faithless People by the Great River
5.30
Southeast of Śrāvastī there was a great river, both deep and wide. More than five hundred households dwelled along its banks. Having never heard of the practice of the Way, virtue, and world-transcendence, they were accustomed to being stubborn and practiced deceit as their business, coveting profit, indulging themselves, and satisfying their desires to the utmost. The Buddha, knowing that the merit of these households made them ready for deliverance, went to the water's edge and sat under a tree. Seeing the extraordinary radiance of the Buddha, the villagers were all awestruck and went to pay homage, some bowing, some clasping hands, inquiring after his well-being. The Buddha bade them sit and expounded the Dharma for them, but hearing it, the people still had no faith in their hearts. The Buddha transformed a man who came from south of the river, walking on top of the water with it sinking just to his ankles. He came before the Buddha and prostrated himself with his head to the ground. Seeing this, the people were all astonished and asked the transformed man: “Since our ancestors dwelled by this river, we have never heard of anyone walking on the water. What kind of man are you, and what art of the Way do you possess that you walk on water without sinking?” The transformed man replied: “I am a simple and straightforward man from south of the river. Hearing that the Buddha was here, I yearned for the Way and virtue. When I reached the southern bank, I could not cross in time. I asked the people on that bank about the depth of the water, and they told me it was only up to the ankles. I believed their words and simply came across; I have no other special art.” The Buddha praised him: “Excellent! Indeed, one who upholds sincere faith can cross the abyss of birth and death; what is so marvelous about a river of several li?” Having heard this, the villagers' hearts were opened, their faith became firm, and they all received the five precepts and became upāsakas (from the third fascicle of the Dharmapada Sūtra).
5.31
13. Rescuing Five Hundred Thieves to Go Forth from the Household and Attain the Way
5.32
At that time, there was enmity between the two kingdoms of Śrāvastī and Vaiśālī, and they repeatedly raided and attacked each other. The king of Śrāvastī thought to himself: “Being the king of a state, I ought to repel enemies and bring peace to the people. Why should I allow bandits to plunder people and property?” He immediately commanded his generals and soldiers: “I charge you to pursue and capture them; you must ensure their arrest!” At that time, monks of Śrāvastī had completed their summer retreat and wished to go to Vaiśālī. The monks lost their way and fell in among those bandits. The monks then asked, “O elders, where are you going?” They answered, “Toward Vaiśālī.” The monks said again, “Let us travel as companions.” The bandits replied, “We are bandits. We traverse dense thickets and travel without choosing open paths. You are good men; why would you follow us?” The monks pleaded again, “Please take us along.” Before their speech was finished, the pursuing troops immediately arrived. They seized the monks along with them and brought them to the king, saying, “These are the pack of bandits.” The king said, “First bring the monks forward.” The king asked, “You are renunciants; why did you become bandits?” They replied, “We are not bandits.” [The king asked,] “Why were you travelling together?” The monks fully recounted the above events to the king. The king ordered them to be released. The king then asked the bandits, “Were these renunciants your companions?” They answered, “They were our companions.” The king said, “Take the bandits away and summon the monks again.” The king questioned them: “Monks, you told a falsehood to deceive the authorities. The bandits say you were companions; why did you say you were not?” The monks answered as before. The king then ordered: “Let the bandits be dealt with according to the law.” They took the five hundred bandits, adorned them with kapittha garlands, beat drums, and paraded them as a warning, intending to execute them. The bandits wept loudly. The Buddha, knowing this, purposefully asked, “Whose loud shouting is that?” The monks replied, “Bhagavat, those are the five hundred bandits ordered by the king to be executed; that is their crying.” The Buddha said to Ānanda, “Go and tell the king: ‘You are a king of men. You should love the people like children. Why execute five hundred people all at once?’” Receiving the instruction, Ānanda went to the king’s court and fully related the Buddha’s words. The king said, “Venerable One, I know this matter. The sin of killing one person is already great, how much more five hundred? Yet they repeatedly destroy villages and plunder the people. If the Bhagavat can cause them never again to act as bandits, they may be released and spared.” Ānanda returned and reported this in full to the Buddha. The Buddha said to Ānanda, “Tell the king simply to release them; I will make these men never act as bandits again from this day forward.” Ānanda received the instruction and first went to the execution ground, saying to the overseer of the execution: “These criminals have been saved by the Bhagavat; they must not yet be executed.” He then returned to the king’s court: “The Bhagavat tells the king that he can ensure these men will never act as bandits again.” The king thereupon spared their lives, and while still bound, had them sent to the Bhagavat. At that time, the Bhagavat, wishing to deliver those people, was seated in the open air. Seeing the Buddha from afar, the bandits’ bonds broke open of themselves. They bowed their heads and faces to his feet and stood to one side. The Buddha observed their conditions and expounded the Dharma accordingly: generosity, keeping precepts, the karmic retribution of deeds, and the Dharma of the Four Noble Truths of suffering, origination, cessation, and the path. Right at that moment, they attained the stage of srotāpanna. He asked them, “Do you delight in leaving the household life?” They replied, “Bhagavat, if we had previously gone forth, we would not have encountered this suffering. We only wish that you deliver us to go forth now.” The Buddha said, “Come, monks!” At once, the clothing worn on the five hundred bandits’ bodies transformed into the three robes; alms bowls appeared naturally, and their comportment was decorous and composed, just like monks of a hundred years’ standing. They all became arhats (derived from the nineteenth fascicle of the Mahāsāṃghika-vinaya).
5.33
Blowing Fragrant Herbs from Mount Gandhamādana into the Eyes of Five Hundred Blind Bandits so That They Regain Clear Sight, 14
5.34
In the kingdom of Kosala, there were five hundred bandits. King Prasenajit, troubled by their unrestrained violence, dispatched soldiers to ambush and capture them. Having caught them, they gouged out their eyes and drove them into a dark, dense forest. These bandits had already planted numerous roots of virtue under past Buddhas. Having lost their eyes, they suffered immense distress, and each said: “Namo Buddhāya!” At that time, I was dwelling in the Jetavana monastery. Hearing their voices, I immediately gave rise to loving-kindness. At that moment, a cool breeze blew various fragrant medicinal herbs from Mount Gandhamādana, filling their eye sockets. Immediately, they regained their eyes, no different from before. The bandits opened their eyes and at once saw the Tathāgata standing before them preaching the Dharma. Having heard the Dharma, the bandits gave rise to the mind of anuttarasamyaksaṃbodhi (derived from the fourteenth fascicle of the Mahāparinirvāṇa-sūtra; largely identical to the seventh fascicle of the Sūtra on the Buddha’s Skill in Means to Repay Kindness).
5.35
Manifesting as a Clinging Brāhmaṇa’s Son to Cause the Parents to Regain Their Original Senses, 15
5.36
In the kingdom of Vaiśālī, there was a brāhmaṇa who clung to wrong views and had no son. Anxious that he might suddenly pass away and have his wealth forfeited to the state, he made offerings and worshiped various mountains and tree deities. He realized that his wife had become pregnant, and when the months were fulfilled, she gave birth to a boy. The boy was handsome, and his parents loved and cherished him. When he reached the age of twelve, he went outside for an excursion. On the road, he encountered a drunken elephant, which trampled him to death. The parents were devastated with grief; their minds became mad and bewildered, and they ran about naked. The Tathāgata, with compassionate mindfulness, magically transformed himself into their son. The parents came forward and embraced him, rejoicing boundlessly; their madness immediately ceased, and they regained their original senses. The Buddha preached the Dharma for them, and they at once gave rise to the aspiration for the path (derived from the fourth fascicle of the Sūtra on the Buddha’s Skill in Means to Repay Kindness).
5.37
Transforming a Courtesan to Give Rise to Revulsion Against Suffering, 16
5.38
The Buddha said to Ānanda: “Formerly, during my summer retreat, in the kingdom of Vārāṇasī there was a courtesan named Miaoyi who had karmic affinity with the Buddha. The Buddha and Nanda went to the courtesan’s house day after day to beg for alms. This woman had never shown respect to me, but harboured a partial love and attachment toward Nanda. Seven days passed, and the woman thought to herself: ‘If the śramaṇa Gautama can send Nanda and Ānanda to satisfy my desire, I will make all kinds of offerings.’ The Buddha told Ānanda and Nanda: ‘From this day on, do not go to that village.’ The Bhagavat went alone to the woman’s upper chamber. From the first day to the third day, he emitted a golden light and manifested various devas and humans. This woman did not awaken. On a later day, the Bhagavat again led Ānanda and Nanda to walk beneath a tree. Because the courtesan loved and respected the two monks, she scattered many flowers from afar over the Buddha and the two monks. Ānanda told her, ‘You may pay homage to the Buddha.’ Because the woman was fond of Ānanda, she immediately bowed in homage. The Buddha magically manifested three youths, all fifteen years of age and handsome in appearance. Seeing them, the woman rejoiced, threw herself on the ground, and paid reverent homage to the manifested young man. She said to the youth, ‘O gentleman, this residence of mine is like that of Śrīmahādevī, richly endowed, sovereign, and adorned with myriad jewels. I now offer my own body together with my male and female slaves to you, gentleman, to attend to sweeping and sprinkling. If you can deign to accept, granting my desire, I will supply everything without sparing any of it.’ The manifested man sat on the couch, and before the time of a meal had passed, the woman came close to him and said, ‘May my desire be fulfilled.’ The manifested man did not refuse, and for one day and one night his mind felt no weariness or aversion. By the second day, her lustful desire gradually subsided. By the third day, she said, ‘Gentleman, you may rise to eat and drink.’ The manifested man immediately arose, but clung to her incessantly. The woman gave rise to revulsion and regret, saying, ‘Gentleman, what a strange man you are to be like this!’ The manifested man told her, ‘According to my custom from past lives, whenever I engage with a woman, it is only after twelve days that I rest.’ Hearing these words, the woman was like someone choking on food: she could neither vomit it out nor swallow it down. Her body suffered excruciating pain, as if being pounded by a pestle. By the fourth day, it was as if she were being crushed by a cart. By the fifth day, it was as if iron pellets had entered her body. By the sixth day, all her joints and limbs ached, as if an arrow had pierced her heart. The woman thought: ‘I have heard that the son of King Śuddhodana is ever present rescuing people who suffer; why does he not come to save me today?’ Having thought this, she reproached herself in sorrow: ‘From this day until the end of my life, I will not lust after sensual pleasure. I would rather abide in the same room with tigers, wolves, lions, and ferocious beasts than endure this suffering.’ Having spoken these words, he arose again to eat and drink; whether walking or sitting, they were joined together, and she could do nothing about it. The manifested man also spat in anger and said: ‘Vile woman, you have ruined my business! Now that I have become joined in one body with you, it would be better to die early. If my parents and kinsmen come searching for me, where can I hide myself? I would rather hang myself and die; I cannot endure this shame.’ The woman said, ‘Vile creature, I have no use for you; if you want to die, do as you please.’ The manifested man took a knife, stabbed his throat, and smeared blood over the woman’s body, slumping dead to the ground. The woman could not bear his weight, nor could she free herself from the corpse. After two days, it became blue-bruised, foul-smelling, and black; on the third day, bloated and swollen; on the fourth day, rotten and decaying, with urine, excrement, and various foul worms, along with spurting blood and pus, smearing all over the woman’s body. The woman was utterly disgusted and revolted, yet she could not break free. By the fifth day, the skin and flesh gradually putrefied; by the sixth day, the flesh had fallen away completely; by the seventh day, there were only foul bones, which adhered to the woman’s body like glue and lacquer. The woman made a vow: ‘If the heavenly gods, ṛṣis, and the son of King Śuddhodana can deliver me from this suffering, I will take all the precious treasures in this house and give them as alms.’ At the time of this thought, the Buddha led Ānanda and Nanda; Śakra was in front holding a precious incense burner and burning priceless incense; the Brahmā King was behind holding a great precious parasol, with immeasurable devas playing music. The Buddha emitted his regular radiance, illuminating heaven and earth. The entire great assembly saw the Tathāgata arrive at this woman’s upper chamber. Then the woman saw the Buddha, and feeling ashamed in her heart, had nowhere to hide the bones. She took white cotton fabrics and immeasurable amounts of incense to wrap the foul bones, but the stench remained as before, impossible to cover up. Seeing the Bhagavat, the woman immediately bowed in homage. Out of shame, she used her body to conceal the bones, but suddenly the foul bones were upon the woman’s back. Shedding tears, the woman said: ‘The Tathāgata’s merit, loving-kindness, and compassion are boundless. If you can cause me to leave this suffering, I vow to become your disciple and never retrogress in my resolve.’ By the Buddha’s spiritual power, the foul bones disappeared. The woman rejoiced greatly, bowed to the Buddha, and said to him: ‘Bhagavat, I now give everything I treasure to the Buddha.’ The Buddha uttered blessings in a flowing Brahmā voice; hearing it, the woman rejoiced, and immediately attained the path of a srotāpanna (derived from the seventh fascicle of the Sūtra on the Samādhi of the Contemplation of the Buddha).”
5.39
Manifesting Five Lions from the Five Fingers, 17
5.40
“Good sons, when I entered the great city of Rājagṛha to beg for alms in sequential order, Devadatta instructed King Ajātaśatru to release the mad, drunken elephant Dhanapāla, intending to harm me and my disciples. At that time, I immediately entered the concentration of loving-kindness and extended my hand to show it to him, whereupon five lions emerged from my five fingers. Seeing them, the elephant was terrified in mind; losing control of its feces and urine, it threw its entire body to the ground and reverently bowed to my feet. Good sons, at that time there were in truth no lions upon my fingers; it was merely through the power of cultivating the wholesome root of loving-kindness and compassion that I brought it to submission (derived from the fourteenth fascicle of the Mahāparinirvāṇa-sūtra).”
5.41
Shattering a Colossal Stone with a Toe, 18
5.42
“Furthermore, good sons, when I was about to enter nirvāṇa and had just set out toward the city of Kuśinagara, there were five hundred wrestlers on the road leveling and sweeping it. In the middle was a stone, and the crowd wished to lift and move it, but despite all their strength they could not do so. At that time, taking pity, I gave rise to a mind of loving-kindness. Those wrestlers immediately saw me lift this great stone with my big toe, toss it into the empty sky, catch it again with my hand, place it upon my right palm, blow on it to shatter it into powder, and then join it together again. Causing those wrestlers’ arrogance to subside, I then briefly expounded various essentials of the Dharma for them, causing them all to give rise to the mind of anuttarasamyaksaṃbodhi (derived from the fourteenth fascicle of the Nirvāṇa-sūtra).”
First 42 of 44 passages. Read on
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- 經律異相 — Classical Chinese