法苑珠林 43
English (machine translation) 43
- Language
- English
43.1
Compiled by the śramaṇa Shi Daoshi of Ximing Temple
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Chapter 40: Cakravartin Kings (This contains five sections)
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Section on Expressing the Intent
Section on Explaining the Names
Section on the Seven Treasures
Section on Mūrdhata
Section on King Aśoka
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Section 1: Expressing the Intent
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It is heard that the flying emperor rules over the four continents. When the remote borderlands disobey commands, the seven treasures subdue them with authority; when the ten virtues lead and transform, a thousand sons manifest in response. Encompassing the distant and near, he dwells alone in the Central Plain, unleashing the nurturing care of a compassionate father and inspiring the loyal ministers of devoted infants. Having resided in the world for an extended duration, cravings and desires multiply all the more. Reaching the peak of military majesty, he gazes afar contemplating divine recompense. Thereupon, exerting the fierce power of turning the wheel, he soars to the palace of Śakra Devendra. Planning and measuring beyond his proper station, he falls back and loses the status of a cakravartin. Harassed by acute grief and anguish, his plight is as severe as the calamity of falling into mud and charcoal. Mournful is this pain! Truly lamentable indeed!
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Section 2: Explaining the Names
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According to the Tripiṭaka Master Paramārtha, in the kalpa of formation, human lifespan is immeasurable; in the kalpas of abiding and destruction, human lifespan is eighty thousand years. At that time, cakravartins appear in the world. When the lifespan diminishes below this, they do not appear. There are three kinds of cakravartins: first, the military-wheel king; second, the treasure-wheel king; third, the Dharma-wheel king. If the lifespan diminishes below eighty thousand years, the treasure-wheel king does not appear in the world. Why is this? Because this king's blessings, virtues, and lifespan are long-lasting, which is contrary to a shortened lifespan, and thus he does not appear in the world. When it diminishes, the Dharma-wheel king appears in the world. Why is this? Because the Tathāgata's great compassion causes all sentient beings to know suffering and impermanence, making them easily transformable, so he appears in the world. Therefore, a treatise says: "During the decrease of the kalpa, Buddhas arise in the world; at the beginning of the kalpa, wheel-turning kings appear." Only when Maitreya Buddha appears do the people have the merit and virtue for both kinds of kings to appear in the world together. There are four types of treasure-wheel kings: first, the gold-wheel king, whose transformation covers the four continents; second, the silver-wheel king, whose governance excludes northern Uttarakuru, ruling over three continents; third, the copper-wheel king, who excludes both northern Uttarakuru and western Aparagodānīya, ruling over two continents; fourth, the iron-wheel king, who is confined only to Jambudvīpa, ruling over one continent. When the lifespan diminishes below eighty thousand years, military-wheel kings appear, using military force to subdue and rule over one continent, such as King Aśoka and others. The Tathāgata is the Dharma-wheel king. The statement that wheel-turning kings appear during the increase of the kalpa refers to treasure-wheel kings; when discussing military-wheel kings, they extend through the period of kalpa decrease. The iron wheel has two hundred and fifty spokes; the copper wheel has five hundred spokes; the silver wheel has seven hundred and fifty spokes; the gold wheel has one thousand spokes. Therefore, the Benevolent King Sūtra (Renwang jing) states: "The king of the firmly virtuous stage of the path rides the gold wheel and rules the four continents; the king of nature-lineage rides the silver wheel and rules three continents; the king of practice-lineage rides the copper wheel and rules two continents; those with the above ten virtues who attain kingship ride the iron wheel and rule one continent."
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Section 3: The Seven Treasures
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As stated in the Dīrgha-āgama: The Buddha told the monks, "In the world there is a wheel-turning sage king (cakravartin) who accomplishes seven treasures and possesses four supernatural virtues. What is the accomplishment of the seven treasures? First, the golden wheel treasure; second, the white elephant treasure; third, the dark blue horse treasure; fourth, the divine pearl treasure; fifth, the jade woman treasure; sixth, the householder treasure (in other sūtras called the treasurer); seventh, the commander-in-chief treasure. How is the golden wheel treasure accomplished? When a wheel-turning sage king appears in the land of Jambudvīpa, of the kṣatriya consecrated-head caste, on the fifteenth day at the time of the full moon, having bathed in scented water, he ascends to the high palace and enjoys himself with his court ladies. The heavenly golden wheel treasure suddenly appears before him. The wheel has a thousand spokes, fully endowed with light and colour, made of heavenly gold, fashioned by heavenly artisans and not possessed of this worldly realm; its diameter is one zhang and four chi. Having seen it, the wheel-turning king secretly thinks to himself: 'I have previously heard such words from elders and ancients: If a kṣatriya king of the consecrated-head caste, on the fifteenth day at the time of the full moon, bathes in scented water, ascends the Dharma hall, surrounded by court ladies, a spontaneous golden wheel will suddenly appear before him; the wheel has a thousand spokes, is fully endowed with light and colour, fashioned by heavenly artisans and not of this worldly realm, with a diameter of one zhang and four chi—such a one is named a wheel-turning sage king. Now that this wheel has appeared, could it be this? I should now test this wheel treasure.' The king then summoned the fourfold army, bared his right shoulder before the golden wheel treasure, placed his right knee upon the ground, stroked the golden wheel with his right hand, and spoke to it, saying: 'Turn toward the east in accordance with the Dharma; do not violate the regular rule.' The wheel then turned toward the east. The king then led the fourfold army and followed behind it. Wherever the wheel stopped, the king halted his chariot. At that time, the minor kings of the east, seeing the great king arrive, filled golden bowls with silver grains and silver bowls with golden grains, came to the king's presence, bowed their heads, and said: 'Excellent, Great King! Now this eastern region is abundant and delightful, rich in precious treasures, teeming with people; their character is humane, harmonious, compassionate, filial, moderate, and compliant. We only wish that the sage king will govern here; we shall serve at your left and right and receive your governance.' At that time the wheel-turning king said to the minor kings: 'Desist, desist, worthy sirs! You have already made offerings to me. You need only govern and transform with the saddharma; do not allow partiality or injustice. Do not allow non-dharmic deeds in the realm: refrain from taking life yourself, and teach others not to take life; [reform] those who commit theft, sexual misconduct, divisive speech, harsh speech, false speech, frivolous speech, greed, anger, jealousy, and wrong views. This indeed is my governance.' When the minor kings heard these words, they followed the great king in touring the various lands to the boundary of the eastern sea. Next he traveled to the south, the west, and the north; wherever the wheel went, the kings of those lands each offered their territories, just as the minor kings of the east had done. Wherever in this Jambudvīpa was reputed to have fertile soil, abundant fields, many precious treasures, pure forests and waters, and flat and wide expanses, the wheel circumambulated them. Marking out and planning the land, it was twelve yojanas from east to west and seven yojanas from north to south. Heavenly deities constructed city walls at midnight; the city had seven tiers, with seven tiers of railings, seven tiers of nets, and seven tiers of tree avenues, decorated in an interlocking pattern all around, made of the seven treasures, down to countless birds singing in harmony. After constructing this city, the golden wheel planned and demarcated land within the city, four yojanas from east to west and two yojanas from north to south. Heavenly deities constructed palaces at midnight, made of the seven treasures, down to countless [ornaments]. After constructing the palaces, the sage king leapt with joy and said: 'This golden wheel treasure is truly my auspicious sign; I am now truly a sage king.' This is the accomplishment of the wheel treasure. What is called the white elephant treasure? Returning at dawn to sit upon the palace hall, a spontaneous elephant treasure suddenly appeared before him. Its hair was pure white; it stood flat on seven points; it possessed the power to fly through the air; its head was multicoloured, and its six tusks were slender and sharp, inlaid with genuine gold. When the king saw it, he thought: 'This elephant is docile.' He then tested and trained it, and it was fully equipped with all abilities. He then mounted it at dawn and rode out of the city, circumambulated the four seas, and returned by mealtime. The king leapt with joy and said: 'This is truly my auspicious sign.' This is the accomplishment of the elephant treasure. What is called the accomplishment of the dark blue horse treasure? Returning at dawn to sit upon the palace hall, a spontaneous horse treasure suddenly appeared before him. Its body was dark blue, with a jewel-like mane and tail, and its head and neck were like an elephant's; it was skilled at flying through the air. When the king saw it, [he thought] this horse was worthy and docile. He then tested and trained it, and it was fully equipped with all abilities. He then mounted it at dawn, rode out of the city, circumambulated the four seas, and returned by mealtime. The king leapt with joy and said: 'This is truly my auspicious sign.' This is the accomplishment of the horse treasure. What is called the accomplishment of the divine pearl treasure? Returning at dawn to sit upon the palace hall, a spontaneous divine pearl suddenly appeared before him. Its substance and colour were limpid and transparent, without blemish or impurity. When the king saw it, [he thought] this pearl was wonderful and fine; if it had radiance, it could illuminate the interior of the palace. The king wished to test it, so he summoned the fourfold army, placed this precious pearl upon a high banner, and carried the banner out of the city in the darkness of the night. The pearl's light illuminated an area of one yojana; the people in the city all rose to work, thinking it was day. The king leapt with joy and said: 'This is truly my auspicious sign.' This is the accomplishment of the divine pearl treasure. What is called the accomplishment of the jade woman treasure? At that time the jade woman treasure suddenly appeared. Her complexion, appearance, and countenance were upright and beautiful; she was neither tall nor short, neither stout nor slender, neither white nor dark, neither hard nor soft. In winter her body was warm; in summer her body was cool; sandalwood fragrance issued from all the pores of her body, and the scent of utpala flowers issued from her mouth. Her speech was gentle, her movements graceful and calm; she was first to rise and last to sit, never departing from proper conduct. When the king saw her, his mind did not set her aside for even a moment, much less when intimate with her. Leaping with joy, he said: 'This is truly my auspicious sign.' This is the accomplishment of the jade woman treasure. What is called the accomplishment of the householder treasure? At that time the householder suddenly appeared on his own. His treasure-houses and wealth were immeasurable. Through the householder's past merit, his eyes could see clearly into hidden treasures within the earth; whether they had an owner or lacked an owner, he saw and knew them all. Those that had an owner he was able to protect, and those that lacked an owner he took to supply for the king's use. The householder treasure then went to address the king, saying: 'Great King, should you have anything to provide, it is not worth worrying about; I can manage it myself.' The sage king, wishing to test him, ordered a boat prepared for an excursion upon the water. He told the householder: 'I need gold and jewels; give them to me quickly.' The householder replied: 'Great King, wait a little while until we reach the shore.' Thereupon the householder treasure knelt upon the boat, inserted his right hand into the water, and treasure-vases came out in succession, just as insects crawl up a tree; so it was with that householder treasure: when he put it into the water, treasures climbed up his hand and emerged, filling the boat. He addressed the king, saying: 'How much of the treasure needed earlier do you require?' The king said to him: 'Stop, I need nothing; I was only testing you earlier.' Having heard the king's words, he immediately submerged the precious items back into the water. The sage king leapt with joy and said: 'This is truly my auspicious sign.' This is the accomplishment of the householder treasure. What is called the accomplishment of the commander-in-chief treasure? At that time the commander-in-chief treasure suddenly appeared. His wisdom and stratagems were heroic and fierce; his distinguished planning made resolute decisions alone. He then went to the king's presence and said: 'Great King, should there be any campaigns, it is not worth worrying about; I can manage them myself.' The king, wishing to test the troops, assembled the fourfold army and told him: 'Now deploy the troops: assemble those not yet assembled; release those already assembled; arm those not yet armed; disarm those already armed; dispatch those who have not yet departed; halt those who have already departed.' The commander-in-chief treasure then commanded the fourfold army according to the king's words. Seeing this, the king leapt with joy and said: 'This is truly my auspicious sign.' These are the wheel-turning sage king's accomplishments of the seven treasures. As for the four supernatural virtues: first, long life without premature death, in which none can equal him; second, physical strength without illness or affliction, in which none can equal him; third, an upright and handsome countenance, in which none can equal him; fourth, treasure-houses overflowing, in which none can equal him. When the king traveled, the people of the state were compassionately nurtured as a father loves a child; the citizens admired the king as a child looks up to a father. They offered all the rare treasures they possessed to the king, hoping he would deign to accept them to bestow as he pleased. The king replied to them: 'Hold, all of you! I have my own treasures; you may use them yourselves.' The king's land was secure, abundant, and delightful, flat and even like the palm of a hand; clothing and food came naturally without need of striving. They only practiced the ten good deeds and committed no non-dharmic acts, just like Uttarakuru, beyond full description."
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Furthermore, the Sarvāstivāda-vinaya states: There is Lake Anavatapta, fifty yojanas in length and breadth. Surrounding the four sides of the lake are various fruit trees. It is the residence and palace of the elephant king Supratiṣṭhita, who has eight thousand elephants as his retinue. When a wheel-turning sage king appears in the world, the lowest and smallest among the eight thousand elephants comes forth to serve as the elephant treasure for the wheel-turning king to ride. Moreover, on an island within the outer ocean is Mount Yueming, the residence and palace of the horse king Valāhaka, who has eight thousand horses as his retinue. When a wheel-turning king appears in the world, the lowest and smallest among the eight thousand horses comes forth to serve as the horse treasure for the wheel-turning king to ride.
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Furthermore, the Lokasthiti-sūtra states: These elephant and horse treasures, having undergone brief training within a single day, are capable of all tasks. In order to test the elephant and horse, at dawn when the sun first rises, he mounts this elephant treasure and the like, circles around on a tour, traverses all the shores of the seas, and reaches the furthest limits of the earth. Once he has circumambulated completely, this wheel-turning king returns to his original palace and only then partakes of a light meal.
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Furthermore, the Daloutan jing states: The wheel-turning sage king has four kinds [of virtues]. First, great wealth in precious gems, fields, houses, male and female servants, such that none under heaven can compare to the king. Second, the king is exceedingly handsome and beautiful, with an incomparable countenance, such that none under heaven can compare to the king. Third, the king is constantly secure, without sickness, and free from cold and heat; all food and drink he takes is easily digested. Fourth, the king is constantly secure and long-lived, such that none under heaven can compare to the king. These are the wheel-turning sage king's four complete virtues and seven treasures in accordance with the Dharma.
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Furthermore, the Satyaka-nirgrantha-sūtra says: 'The Buddha said: "Great King, you should know that the wheel-turning sage king also possesses seven minor treasures, whose merits are less than those of the former seven treasures. What are the seven? First is the sword treasure; second is the skin treasure; third is the bed treasure; fourth is the garden treasure; fifth is the house treasure; sixth is the clothing treasure; and seventh is the footwear treasure. As for the first, the sword treasure: within the realm ruled by the wheel-turning king, if there is anyone who disobeys the king's commands, that sword treasure immediately flies through the air and goes there. When the petty kings see it, they surrender and bow in homage. As for the second, the skin treasure: this is the skin of a dragon king from the sea, which emerges from the great ocean, five yojanas in breadth and ten yojanas in length. Its substance is pure, fresh, and lustrous, outshining the bright sun. Fire cannot burn it, water cannot rot it, and fierce winds cannot move it. Its substance contains warmth and coolness, able to ward off cold and heat. Wherever the king goes, the skin treasure also goes. All the host of soldiers, filling ten yojanas, are covered over by it, forming separate chambers without obstructing one another. As for the third, the bed treasure: the bed used by the king is instantly level, straight, soft, and suitable. When the king enters dhyāna, he immediately enters the samādhi of the dhyāna of liberation, which can eliminate greed, anger, and delusion. When women see the king seated upon the precious bed, they all become free from thoughts of greed, anger, and delusion. As for the fourth, the garden treasure: upon entering that garden, one immediately attains a concentrated mind. If the king desires to experience the pleasures of the five desires, relying upon the merit of the king's wholesome deeds, all the flowers, fruits, ponds, rivers, and playthings within the heavenly realms spontaneously disappear there and appear before the king. As for the fifth, the house treasure: when the king enters that house and desires to see the sun, moon, and stars, or all kinds of rare and wondrous curios and musical entertainment, they are all heard within the house. He immediately becomes free from grief and distress and all fatigue, experiencing utmost joy in sleep. As for the sixth, the clothing treasure: the king's clothing is unlike the silk and cloth threads of the world; its breadth and patterns are of the utmost softness, and no dust or dirt can soil it. Wearing that precious garment, he is free from cold, heat, hunger, thirst, grief, and distress, and it cannot be harmed by water, fire, blades, or the like. As for the seventh, the footwear treasure: that is to say, boots and the like. If the king wears them, he wades across water without sinking, enters fire without being burned, and even if he travels far for hundreds of thousands of yojanas, he feels no exhaustion." These are called the seven minor treasures of the wheel-turning king. These are merits of a small fraction of the habit-energy of the ten wholesome actions, and not the complete fulfillment of the path of the ten wholesome karmas.'
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Furthermore, the Madhyamāgama says: 'Just as when a wheel-turning king appears in the world, one should know that these seven treasures appear in the world; likewise, when a Tathāgata, Arhat, and Samyaksaṃbuddha appears in the world, one should know that the seven treasures of the factors of enlightenment also appear in the world. What are the seven? First is the treasure of the mindfulness factor of enlightenment; second is the treasure of the investigation-of-dharmas factor of enlightenment; third is the treasure of the energy factor of enlightenment; fourth is the treasure of the joy factor of enlightenment; fifth is the treasure of the tranquility factor of enlightenment; sixth is the treasure of the concentration factor of enlightenment; and seventh is the treasure of the equanimity factor of enlightenment.'
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Section 4: Māndhātṛ
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As the Sūtra of the Wise and the Foolish says: 'The Buddha told the bhikṣus: "Countless asaṃkhyeya kalpas in the past, in this Jambudvīpa there was a great king named Upacāru who governed this realm under heaven. He had eighty-four thousand minor kingdoms, twenty thousand wives and palace ladies, and ten thousand great ministers. At that time, a boil suddenly arose on the crown of the king's head. Its shape was like a cocoon, pure and clear, and without pain. Later it grew as large as a gourd. They then sliced it open to inspect it and found a boy, who was exceedingly handsome. After the great king died, Māndhātṛ became king, fully endowed with the seven treasures, with food, clothing, and music spontaneously providing enjoyment, for eighty-four thousand years. At that time, a yakṣa leaped forth before the palace hall and called out in a loud voice: 'In the eastern direction there is a land named Pūrvavideha, where abundance, joy, and delight are peerless. The Great King may proceed there.' The king's mind was pleased, and he wished to go. The golden wheel turned once again, treading through the void and advancing forward, with all his ministers and the seven treasures following along. Having arrived in that land, all the petty kings came to pay homage and offer congratulations. The king indulged freely in the five desires in that country for eight thousand years. The yakṣa spoke again: 'In the western direction there is a land named Aparagodānīya; the king may proceed there.' He went as before, for one billion four hundred million years. The yakṣa called out again: 'In the northern direction there is a land named Uttarakuru; the king may go there.' He went as before, for one billion eight hundred million years. The yakṣa called out again: 'There are the Four Heavenly Kings whose joy is immeasurable; the king may travel there.' The king, together with his ministers and the fourfold army, ascended through the void. The Four Heavenly Kings saw them from afar and were greatly terrified. They immediately assembled their troops and went out to resist them, but in the end could do nothing. Māndhātṛ leisurely enjoyed pleasures among them for one billion years. In his mind he thought again, wishing to ascend to Trāyastriṃśa. Thereupon, together with his ministers, he trod upon the void and climbed up. At that time, there were five hundred ṛṣis living on the slopes of Mount Sumeru. The dung and urine of the king's elephants and horses fell down and defiled the bodies of the ṛṣis. The ṛṣis asked one another: 'For what reason is there this?' Among them was a wise one who told the assembly: 'I have heard that King Māndhātṛ wishes to ascend to the Thirty-three Heavens; it must be that the elephants and horses have dropped this impurity.' The ṛṣis were filled with wrath and resentment, and thereupon chanted a magical incantation, causing King Māndhātṛ and his host of followers to all freeze in place without moving. The king knew this, and immediately made a vow: 'If I possess merit, all these ṛṣis should come and serve the king's majesty and influence.' The five hundred ṛṣis all came to the king's side, and together they supported the wheels and drove the horses up to the heavens. Before they arrived, they saw the heavenly city from afar, called Sudarśana. Its color was dazzling white, lofty, prominent, and extraordinary. This city of Sudarśana had twelve hundred gates. The devas were terrified, and shut all the gates and fastened threefold iron bars. Māndhātṛ's army advanced directly without hesitation. The king then took up a conch and blew it, drew his bow, and struck the bowstring. The twelve hundred gates all opened at once. Śakra, Devānām Indra, soon came out to meet with him, and thereupon invited him into the palace to share his seat. The appearance of the lord of devas and the king of men was identical; those who saw them for the first time could not tell them apart, knowing the difference only by the speed of their blinking. The king enjoyed the pleasures of the five desires in heaven, throughout the Thirty-three Heavens. In the end, he wished to kill Śakra and reign supreme alone for his pleasure. No sooner had this evil thought arisen than he immediately fell down, collapsing before his original palace hall, feeble and on the verge of death. When people came to ask, Māndhātṛ replied: 'I governed the four continents, experienced seven days of raining treasures, and dwelt in two heavens for thirty hundred million years, yet because I was insatiable, I fell to this end.' Ānanda asked further: 'What merit did this King Māndhātṛ cultivate in the past to obtain such a great retribution?' The Buddha told him: 'Long ago in the past, incalculable kalpas ago, there was a Buddha named Puṣya, who traveled and converted beings in the world together with his disciples. At that time, a brāhmaṇa's son was about to take a wife, and held broad beans in his hand to scatter over his bride, which was their domestic custom from past generations. Encountering the Buddha on the road, his heart was filled with joy, and he immediately took these beans and scattered them as an offering to the Buddha. Four grains entered the bowl, and one grain rested upon [the Buddha's] usṇīṣa. Through this cause and condition, he received boundless merit: because four grains entered the bowl, he was king over the four continents; because one grain rested upon the usṇīṣa, he enjoyed pleasures in two heavens.'"
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Furthermore, the Sūtra of the Story of King Māndhātṛ says: 'At that time, no sooner had Māndhātṛ conceived this thought than he fell from the seat of Śakra Devānām Indra down to Jambudvīpa, and his fourfold army lost their supernatural powers. His entire body was in agony, as when a person is about to die, and the seven treasures and the rest all met their end. At that time, the great king's relatives from the five places all gathered like clouds, went to Māndhātṛ's presence, and said to Māndhātṛ: "Great King, after you die, all kinds of suffering will be prepared." At that time, King Māndhātṛ was none other than myself. You should know that even with the five desires, one remains insatiable; clinging to them, accumulating them, and hoarding desires without satisfaction. That which is called "satisfaction" is attained only when one reaches the path of the worthy and noble sages.' At that time, the World-Honoured One spoke the gāthās:
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Not by wealth or possessions
Is satisfaction of desires perceived.
Pleasure is scant and suffering is abundant;
The wise do not pursue them.
Even amidst the five desires,
One ultimately finds no delight in them.
When cravings are exhausted, one attains joy;
Such a one is a disciple of the Triply-Enlightened One.
When greed and desire flare up fiercely,
In the end one enters hell.
Where do original desires arise?
Life is oppressed by suffering.
All dharmas are impermanent;
Those that arise must perish.
All things born are subject to destruction;
Their cessation is the supreme joy.
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At that time, the Venerable Ānanda, having heard what the Buddha said, rejoiced and respectfully put it into practice.
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Furthermore, the Lokasthiti-sūtra says: 'When a wheel-turning king relinquishes his life, he is certain to be born in heaven, born together in the same realm as the Thirty-three Heavens. After he dies, no sooner have seven days passed than the seven treasures all disappear.'
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Section 5: King Aśoka
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As the Saṃyuktāgama says: 'At that time, in the morning, the World-Honoured One put on his robes, took his bowl, and entered Rājagṛha with the bhikṣus to beg for food. At that time, the World-Honoured One's marks of light shone everywhere like the radiance of a thousand suns as he walked through the city. At that time, there were two boys, one of high birth and the other of secondary birth, playing together in the sand. One was named Jaya and the other was named Vijaya. Seeing from afar the World-Honoured One approaching, his body adorned with the thirty-two marks of a great man, the boy Jaya thought to himself: "I should take roasted barley meal in my hands and place fine sand into the World-Honoured One's bowl." At that time, Vijaya joined his palms in joyful approval, and made a vow, saying: "Through the wholesome merit of this generous gift, may he become a parasol-bearing king over one realm under heaven, and in this very life make offerings to the Buddha, even until attaining unsurpassed complete enlightenment." For this reason, the World-Honoured One showed a smile. At that time, Ānanda, seeing the World-Honoured One smile, immediately joined his palms toward the Buddha and said: "World-Honoured One, it is not without causes and conditions that you smile." At that time, the World-Honoured One told Ānanda: "There is a cause and condition for my smiling now. Ānanda, you should know that one hundred years after my nirvāṇa, this boy will govern a region in the city of Pāṭaliputra as a wheel-turning king, of the Maurya clan, named Aśoka. He will govern and transform beings with the True Dharma, and will also widely distribute my śarīras, building eighty-four thousand stūpas for the King of the Dharma to bring peace and joy to countless sentient beings." As the gāthā says:
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After my nirvāṇa,
This person shall become king;
Of the Maurya clan, named Aśoka,
Just like King Māndhātṛ.
In this Jambudvīpa,
He alone shall reign as the world's revered one.'
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The Buddha told Ānanda, "Take this sand given into the bowl and scatter it along the Tathāgata's walkway, causing him to be born in that place." Ānanda received the instruction, took the sand from the bowl, and scattered it along the walkway. [The Buddha said,] "Ānanda, you should know that in the city of Pāṭaliputra there will be a king named Candragupta. That king will father a son named Bindusāra, who will rule that country. He in turn will have a son named Suśīma. At that time, in the country of Campā, there will be a brahman maiden, exceedingly beautiful and delightful to behold, cherished by the entire country. The physiognomists, seeing her features, will prophesy that she is destined to become the king's consort and give birth to two sons: one will rule the world under heaven, and the other will leave home to study the Path and attain the sacred traces. The brahman, hearing what the physiognomists said, was immeasurably joyful; he at once adorned his daughter and gave her in marriage to this king. The king, seeing that the maiden was beautiful and virtuous, made her his consort. The former consorts and the palace ladies, seeing this consort arrive, thought to themselves: 'This maiden is beautiful and cherished by the country; the king will cast us aside, to the point of not even looking upon us.' The women then had her learn the trade of a barber. Once she had learned it all, she trimmed the king's beard and hair. While she was grooming him, the king was greatly delighted and asked her, 'What is it that you desire?' The maiden addressed the king, 'My only wish is that the king's heart will cherish me with love.' Thus she petitioned three times. Then the king said, 'I am a kṣatriya consecrated king, and you are a barber. How could I cherish you with love?' The maiden said to the king, 'I was not born of a low caste; I am the daughter of an exalted and noble brahman. A physiognomist told my father, "This maiden should marry a king." It was for this reason that I came here.' The king said, 'If that is so, who made you learn such a base trade?' The maiden addressed the king, 'It was the former consorts and palace ladies who made me learn this.' The king at once ordered, 'From now on, do not practice this base trade again.' The king then established her as his principal consort. The king regularly took delight in her, whereupon she became pregnant. When her months were full, she gave birth to a son; at the time of birth all was peaceful, and the mother was free from grief and distress. After seven days had passed, she gave him the name Aśoka (Wuyou, 'Free from Grief'). Furthermore, she gave birth to another son, named Vītāśoka (Liyou, 'Apart from Grief'). As for Aśoka, his body was rough and coarse (having obtained a corresponding retribution because of offering sand), and the father-king did not hold him close or care for him in his heart. Furthermore, the king, wishing to test his two sons, summoned the Ājīvika brahman Piṅgala and said, 'Upādhyāya, examine my sons: after my death, who should become king?' The brahman said, 'Take these sons out of the city to the Golden Palace Garden Pavilion; there I shall examine their physiognomy.' Thereupon they went out to that garden. Then King Aśoka's mother said, 'I hear that the king has gone out to the Golden Palace Garden Pavilion to examine the princes as to who should become king. Why do you not go now?' Aśoka replied, 'Since the king does not care for me, neither does he take pleasure in seeing me.' His mother spoke to him again, 'Just go to that place.' Aśoka replied to his mother again, 'I will go right away. I only ask that mother send food.' His mother said, 'So be it.' As he was about to leave the city gate, he met a great minister named Aniruddha. This minister asked Aśoka, 'Where is the prince going now?' Aśoka answered, 'I heard that the Great King went out to the Golden Palace Garden Pavilion to examine the princes as to who should become king after his death. I am going there now.' The king had previously ordered the ministers, 'If Aśoka comes, make him ride an old, dull elephant and have old men as his attendants.' Then Aśoka rode this old elephant to the garden pavilion and sat on the ground among the princes. Then each of the princes had food served. Aśoka's mother placed curds and rice in an earthenware vessel and sent it to Aśoka. Thus the princes each partook of their food and drink. Then the father-king asked the master, 'Among these, who has the marks of a king and should succeed to my throne?' Then that physiognomist looked at the princes and saw that Aśoka fully possessed the marks of a king and should succeed to the throne. [He thought:] 'If I speak [the truth], the king will be sorrowful and displeased.' So he said, 'I shall now make a general prophecy.' The king replied, 'As the master instructs.' The master said, 'Among these, whoever has the best mount, that person shall become king.' When the princes heard what he said, each thought, 'I have the best mount.' Then Aśoka said, 'I ride an old elephant; I shall become king.' [The master] also said, 'Whoever among these has the foremost seat, he shall become king.' The princes each said to one another, 'I sit on the foremost seat.' Aśoka said, 'I now sit on the ground; this is the supreme seat. I shall become king.' [The master] also said, 'Whoever among these eats from the superior vessel, he shall become king.' And so forth, until Aśoka thought, 'I have the supreme mount, the supreme seat, and the supreme food.' When the king finished examining his sons' marks, he at once returned to the palace. Then Aśoka's mother asked Aśoka, 'Who shall become king? For whom did the brahman make the prophecy?' Aśoka replied, 'He who has the superior mount, superior seat, superior vessel, and superior food shall become king. I, the prince, saw for myself that I shall become king: with an old elephant as my mount, the ground as my seat, an unadorned earthenware vessel holding the food, and coarse rice mixed with curds for food.' Then that brahman, knowing that Aśoka would become king, frequently paid respect to his mother, and his mother also gave lavish gifts to the brahman, [saying:] 'If my son becomes king, the master shall obtain all blessings and auspicious fortune, and I will make offerings to you for the rest of my life.' At that time, the frontier country of Takṣaśilā rebelled against King Bindusāra. The king then said to Aśoka, 'Take the fourfold army and subjugate that country.' When the prince set out, [the king] gave him no weapons or armor at all. Then his attendants addressed the prince, 'We are now going to subjugate that country, yet we have no military weapons; how can it be pacified?' Aśoka said, 'If I am destined to be king, through the retribution of my wholesome roots, weapons and armor will naturally appear in response.' When he uttered these words, instantly the earth split open and weapons and armor emerged from the ground. He then led the fourfold army to subjugate that country. When the people of those lands heard that Aśoka was coming, they leveled the roads, adorned the city walls, held vessels of auspicious water, and presented various offerings to welcome the prince, saying: 'We do not rebel against the Great King or Prince Aśoka, but the ministers brought harm to us; therefore we disobeyed the sacred governance.' They then made various offerings to the prince and invited him to enter the city. Having pacified this country, he was further dispatched to subjugate the country of Khaśa. At that time, two great warriors leveled the roads for the king, and the devas proclaimed the command: 'Aśoka is destined to rule this world under heaven; do not give rise to rebellious intentions.' The king of that country thereupon surrendered. In this way he pacified this world under heaven, right up to the edge of the ocean. At that time, the father-king contracted a severe illness. The king spoke to his ministers, 'I now wish to install Suśīma as king and send Aśoka to that country.' At that time, the ministers, wishing to make Aśoka king, smeared Aśoka's body, face, hands, and feet with yellow substance. The ministers addressed the king, 'Prince Aśoka has now contracted a severe illness.' The ministers then adorned Aśoka and brought him to the king's presence, [saying:] 'For now, let this son be installed as king; later we will gradually install Suśīma as king.' When the king heard these words, he was extremely displeased and remained silent without answering. At that time, Aśoka thought in his mind and spoke aloud: 'If I am truly destined to obtain the royal throne, let the devas spontaneously come to consecrate my crown with water and bind my head with white silk.' When the king saw these signs, he gave rise to extreme sorrow and distress, and thereupon breathed his last. After King Aśoka had buried his father according to ritual decorum, he appointed Aniruddha as prime minister. When Prince Suśīma heard that his father had passed away and that Aśoka was now installed as king, he could not bear it in his heart, and he assembled an army to attack Aśoka. At the four gates of King Aśoka's city, two warriors were stationed at two of the gates, a minister was stationed at the third gate, and the king himself guarded the eastern gate. At that time, Aniruddha constructed a large mechanical wooden elephant and also made a likeness of King Aśoka, mounting it on the elephant and placing it outside the eastern gate; he also made a pit of smokeless fire and covered it with a cloth. When Suśīma arrived, Minister Aniruddha said to Prince Suśīma, 'If you wish to be king, Aśoka is at the eastern gate; you may go and attack him. If you can capture this king, you will naturally become king.' The prince then rushed toward the eastern gate, fell into the fire pit, and died immediately. There was a great warrior named Bhadraśreṣṭhin who, hearing that Suśīma was dead, was filled with revulsion toward the world; he took his countless followers, went forth from home into the Buddha's Dharma, practiced the Path, and attained arhatship. At that time, the ministers [thought:] 'We jointly installed Aśoka as king,' and therefore slighted the king and did not observe the etiquette of ruler and minister. The king also knew himself that the ministers slighted him. The king then spoke to the ministers, saying, 'Cut down the flowering and fruiting trees and plant thorns.' The ministers replied, 'We have never seen or heard of clearing away flowers and fruits to plant thorny trees; one should cut down thorny trees to plant fruits.' Even though ordered two or three times to cut them down, they did not comply. At that time, the king became furious with the ministers, drew a sharp sword, and killed five hundred ministers. At another time, the king took his palace ladies and attendants out to play in a park. Seeing an aśoka tree whose flowers were in full bloom, the king, seeing that this flowering tree shared his name, was filled with joy. The king's physical form was ugly, and his skin was rough and coarse. The palace ladies did not love the king in their hearts; out of hatred for the king, they broke and tore off the flowers of the aśoka tree with their hands. When the king awoke from his sleep and saw the flowers of the aśoka tree strewn about in disarray on the ground, he was enraged; he bound the palace ladies and burned them to death with fire. Because the king engaged in such violent cruelty, he was called Fierce Aśoka (Caṇḍāśoka). Then Minister Aniruddha said to the king, 'A king should not act in this manner. How can you kill the ministers and palace ladies with your own hand? The king should now appoint an executioner; whoever deserves to be killed should be handed over to that person.' The king then issued an edict to appoint an executioner. In that land was a mountain called Giri, where there was a weaver's household. The weaver had a son, also named Giri, who was ferocious and cruel, flogging and binding young boys and girls, catching the living creatures of water and land, and even defying his parents; hence people passed on the name 'Cruel Girika'. The king's envoy spoke to him, 'Can you behead wicked people for the king?' He answered, 'I can wipe out all the guilty ones in the entire Jambudvīpa, let alone this one region.' The envoys returned and reported to the king, 'We have found the man.' The king said, 'Bring him here.' The envoys called him, and he answered, 'Wait a moment. First let me take leave of my parents and explain the matter.' His parents said, 'Son, you should not do such a thing.' After they admonished him three times, unfilial thoughts arose in him, and he killed his parents before arriving. The envoys asked, 'Why took you so long and did not come quickly?' The cruel man related the matter in full, and reported it completely to the king. The king then instructed him, 'All my guilty subjects whose crimes warrant death shall be in your charge.' He addressed the king, 'Build me a house.' The king built him an extremely magnificent house, with only one gate opened, which was also extremely refined and grand; inside it he arranged methods of punishing crimes just like those in hell. That cruel man petitioned the king with a request: 'If anyone enters herein, they must never be allowed to leave.' The king answered, 'I shall grant your wish.' That executioner went to a monastery to listen to the monks preaching on the matters of hell. At that time, a monk was reciting the Hell Sūtra: 'When beings are born in hell, their mouths are pried open with heated iron pincers, and heated iron pellets are placed into their mouths. Next, molten copper is poured into their mouths, and their bodies are chopped and severed with iron axes. Next, their bodies are bound and restrained with stocks, manacles, and chains. Next are fire-carts and burning coals; next are iron caldrons; next is the river of ash; next are mountains of knives and trees of swords'—just as spoken in the Sūtra of the Five Messengers of Deva (Devadūta-sūtra). When the executioner had heard in full all these matters spoken by the monk, he opened his dwelling and prepared methods of punishing crimes just as described, punishing criminals according to these methods. Furthermore, a merchant chief went out to sea for ten years, gathered heavy treasures, and returned to his home country. On the road, he encountered a band of five hundred thieves who killed the merchant chief. The merchant chief's son, seeing his father die and his treasures lost, felt revulsion toward the world, left home, and wandered through various countries. Next he arrived at Pāṭaliputra. When that night had passed, in the morning he donned his robes, held his bowl, and entered the city to beg for food, mistakenly entering the executioner's house. At that time, that monk, seeing from afar the fire-carts, burning coals, and the like inside the house, and the punishment of various beings as if in hell, immediately gave rise to terror, his hairs standing on end, and he wished to leave through the gate. At that time, the cruel master went over, seized that monk, and said, 'Whoever enters here never gets to leave. You shall die here today.' Hearing these words, the monk gave rise to deep sorrow and anguish in his heart, his eyes full of tears. The cruel master asked, 'Why do you weep like a little child?' At that time, the monk answered in verse:
43.25
"I do not fear death; / My vow and wish were to seek liberation. / That what I sought has borne no fruit— / It is for this reason that I weep. / A human body is exceedingly difficult to obtain, / And renouncing the household life is just the same. / Having encountered the Lion King of the Śākyas, / From now on I shall not behold him again."
43.26
At that time, the cruel warden said to the bhikṣu, "You are certain to die now; what are you grieving about?" The bhikṣu replied again in sorrowful words, saying, "Grant me a short span of life, perhaps for one month." That cruel one would not permit it. In this way the number of days was reduced down to seven days, and he then consented. At that time, this bhikṣu knew that he would soon die; with vigorous zeal he sat in meditation to quiet his mind, yet in the end he could not attain the Path. When it came to the seventh day, a woman of the king's palace committed an offense deserving of death and was sent over to this cruel man to be punished for her crime. The cruel one took this woman and placed her in a mortar, pounding her with a pestle until she was crushed to fine powder. When the bhikṣu saw this matter, he felt extreme revulsion toward this body: "Alas, what suffering! Before long I too shall be like this." And he spoke a verse, saying:
43.27
"Alas, the Master of Great Compassion / Expounded the correct and wonderful Dharma! / This body is like a mass of foam; / In true meaning it has no reality. / That woman of beautiful form just now— / Where will she be now? / Birth and death are utterly to be renounced, / Yet foolish people are covetous and attached to them. / Binding the mind to focus on that state, / I shall now cast off the stocks and chains, / Causing myself to cross beyond the suffering of the three realms of existence, / Ultimately never to be reborn again." / With such diligent skillful means, / Single-mindedly and zealously practicing the Buddha-Dharma, / He severed and eliminated all fetters / And succeeded in becoming an arhat.
43.28
At that time, that cruel man said to this bhikṣu, "Your appointed term is already ended." The bhikṣu asked, saying, "I do not understand what you are saying." That cruel one replied, saying, "The previous agreement was for seven days; now they are already fulfilled." The bhikṣu replied in verse, saying:
43.29
"My mind has attained liberation / From the great, dark gloom of ignorance; / Severing and eliminating all coverings of existence, / I have slain the thieves of affliction. / The sun of wisdom has now arisen, / Illuminating and observing the mind, intellect, and consciousness. / Clearly discerning birth and death, / Now is the time to have pity on others. / In accord with all the noble teachings, / As for this frame of my body now, / You may do with it as you please; / I have no lingering attachment or regret."
43.30
At that time, that cruel warden seized that bhikṣu and placed him in the oil of an iron caldron. He piled up fuel and set fire, yet the fire would not burn at all; even when it burned, it would not become hot. Seeing that the fire would not ignite, the cruel warden beat his servants, and then the fire ignited of itself, blazing fiercely. After a long time, on opening the lid of the iron caldron, he saw that bhikṣu sitting on a lotus blossom within the iron caldron. Conceiving a sense of wonder, he immediately reported it to the king. The king then prepared his carriage and led an immeasurable multitude to come and see the bhikṣu. At that time, the moment to tame [the king] had arrived for that bhikṣu; he ascended into the open sky like the king of wild geese, displaying various miraculous transformations, as told in the verse:
43.31
When the king saw this bhikṣu / Ascending into the open sky, / His heart was filled with great joy; / Joining his palms, he gazed at that noble one: / "I have something to say now, / Which my mind does not understand. / In physical form you are no different from other men, / Yet your supernatural powers are unprecedented. / Distinguish and explain for me / What Dharma you have cultivated / That caused you to attain purity; / Extensively expound it for me, / So that I may attain the supreme, wonderful Dharma. / Once I have comprehended the characteristics of the Dharma, / I shall become your disciple, / Never having any regrets to the end of my days."
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- 法苑珠林 — 道世, Classical Chinese