法苑珠林 73
English (machine translation) 73
- Language
- English
73.1
Compiled by the Śramaṇa Shi Daoshi of Ximing Temple
73.2
Chapter 84: The Ten Unwholesome Deeds (in thirteen sections)
73.3
Section 1: Explaining the Purport
Section 2: Karmic Causes
Section 3: Retributive Fruits
Section 4: Taking Life
Section 5: Stealing
Section 6: Sexual Misconduct
Section 7: False Speech
Section 8: Harsh Speech
Section 9: Slanderous Speech
Section 10: Frivolous Speech
Section 11: Greed and Stinginess
Section 12: Anger
Section 13: Wrong Views
73.4
Section 1: Explaining the Purport
73.5
How lamentable that the deluded multitude has heavy obstructions: they discard the three carts and do not drive them, drift and sink in the ocean of suffering, and submit to scorching and burning without wearying! They are like bluebottle flies delighting in a rotting corpse, or moths throwing themselves into a mass of fire. Truly, because they have been submerged in delusion for many kalpas, they have undergone hardship and tribulation in full, enduring manifold sufferings down to the burning and boiling of today. Therefore the Tathāgata, in his great compassion, could not bear to abandon them forever; he revealed suffering and bliss to make them feel aversion and delight. Therefore, in this chapter the two courses of offenses and blessings among the ten unwholesome deeds are briefly clarified.
73.6
Section 2: Karmic Causes
73.7
Considering the actions committed by ordinary persons, there are many varieties: in some cases, the mind corresponds with body and speech; in others, body and speech contradict the mind. Judging from this, whenever body and speech are moved, it is entirely driven by the mind. Only if the mind is unwholesome can it harm beings; only if there is goodness within can it accord with blessing. Although harm and benefit differ, the root of the three karmas has the mind as its source. Therefore, because the arising of karma differs, it briefly requires analysis. As the Tattvasiddhi-śāstra says: Three people circumambulated a stūpa together: one to be mindful of the Buddha's merits, the second to steal, and the third to cool himself. Although bodily karma was performed together, there was the distinction of the three natures of wholesome, unwholesome, and neutral. One should know that offense and blessing stem from the mind; the characteristics of bodily and vocal karma are undetermined as wholesome or unwholesome. For this reason, in the Dharmaguptaka Vinaya, the Karmasiddhi, and the like, if there is no intentional mind, even if one mistakenly kills one's parents, one does not incur the anantarya offense. It is also like an infant holding its mother's breast; it does not incur an offense, because it has no defiled mind. If relying on the Abhidharma, it says that based on retributive form, expedient form arises to constitute bodily karma, and sound constitutes vocal karma; the mind is the substance of offense and blessing, left hidden and unspoken. If relying on the true teaching of the Mahāyāna, the form and sound of body and speech are never offense or blessing; if wholesome or unwholesome is spoken of, it is entirely intention alone. Like deliberation on the mental ground mobilizing body and speech, this very mental volition is the substance of bodily and vocal karma. If it is merely mental volition without the desire to mobilize body and speech, it is called solely mental karma. Thus the Vijñaptimātratāsiddhi says: 'Just as worldly people say that thieves burned down mountain forests, villages, and walled cities, and do not say that fire burned them, this principle is also like this: wholesome and unwholesome karma are accomplished solely dependent on the mind.' Therefore a sūtra verse says:
73.8
All phenomena have the mind as their root; / all phenomena have the mind as supreme.
Apart from the mind there are no phenomena; / body and speech are merely designated by the mind.
73.9
Therefore the treatise explains: There is only mental consciousness; there are no bodily or vocal karmas. What are called bodily and vocal karmas are merely conventional names; they are in truth mental karma. Body and speech are designated in conventional discourse. It is also like at the point of death: if a mind of wrong views arises, one falls into hell; if a mind of right views arises, one is immediately born in a good destination. For this reason the treatise says: 'Apart from the mind there is no intention, and thus there are no bodily or vocal karmas.' Furthermore, the Sutra of the Buddha's Last Teaching states: 'If one indulges this mind, one destroys human goodness; if one restrains it in one place, there is nothing that cannot be accomplished.' Again, the Saddharmasmṛtyupasthāna-sūtra states: 'There are five conditions under which, though killing occurs, there is no guilt. First, when walking on the road with an indeterminate mind; second, without any intention to harm or kill crawling insects, ants, and the like; third, if one throws an iron implement or the like without the intention to kill living beings, yet cuts short the life of a creature; fourth, when a physician treats an illness for the sake of benefit and administers medicine to the patient, but causing their life to end; fifth, when lighting a fire and insects fly into it without any intention to kill them, so that the insects enter the fire and die. Under these five conditions, though life is cut short, one does not incur the guilt of killing.' Therefore we know that whatever karma is performed and set in motion all arises from the mind. Furthermore, as within killing, it is analyzed in terms of the mind and the object. Depending on differences in mind and object, there are superior, middling, and inferior [degrees]. First, explaining in terms of the object: if one kills an animal, a bhikṣu incurs a pātayantikā; if one kills an ordinary person or a learner (śaikṣa), he incurs a pārājika; if one kills one's father, mother, or an arhat, one incurs the grave transgression of the five heinous deeds of immediate retribution (ānantarya). If one kills a person of wrong views who has severed the roots of goodness, the guilt incurred is the lightest, not even equaling the guilt of killing an animal. Thus the Nirvāṇa Sūtra says: 'A bodhisattva knows that killing is of three kinds: inferior, middling, and superior. The inferior is from an ant up to all animals, except only those manifested by bodhisattvas. These animals possess subtle roots of goodness; therefore, whoever kills them fully receives karmic retribution. Middling killing refers to [killing anyone] from an ordinary person up to an anāgāmin. Superior killing refers to [killing] parents, arhats, pratyekabuddhas, and definitively destined bodhisattvas. If someone is able to kill an icchantika, they do not fall within these three kinds of killing. It is like digging the earth, mowing grass, chopping trees, or dismembering a dead corpse, which has no karmic retribution; the icchantika is likewise' (this refers to having no grave retribution, not that there is no minor suffering). Second, in terms of the mind: the determination of guilt stems from the mind, and karma has light and heavy degrees. If anger is heavy, the guilt is heavy; if anger is light, the guilt is light. Thus the Tattvasiddhi-śāstra says: 'Sometimes, because the act is grave, there is determinate retribution, as when one either makes offerings or fails to make offerings, or harbors a disdainful mind toward the Buddha and the Buddha's disciples. Sometimes, because the mind is grave, there is determinate retribution, as when a person kills insects and ants with deep, toxic defilement, which is graver than killing a person with a light mind. If the mind is free of anger, even if one kills a superior object, up to and including one's parents, it does not constitute a heinous deed' (the remaining offenses below likewise have light and heavy degrees; as the text would be burdensome it is not set forth, but can be known by following this analogy). Again, the Saddharmasmṛtyupasthāna-sūtra says: 'What is non-killing? If fine insects are born in rice, millet, panicled millet, or wheat, one does not pound or grind them; knowing that there are insects, one protects the lives of these insects, does not transfer them to others, and does not kill living beings. If worms are born in sores on the backs of oxen, horses, camels, or donkeys from carrying loads, when washing these sores with fermented rice-water, one does not use herbal medicines to cut short the lives of these worms; one uses bird feathers to wash and wipe them away, takes the worms, and places them among other foul, rotting, spoiled meat, letting them preserve their lives while also protecting the donkeys and oxen. Fearing that their lives might be harmed, one also protects the lives of the worms, down to ants. Whether by day or by night, one does not practice heedlessness, and one's mind does not contemplate killing. If one sees living beings wishing to eat the worms, one trades other food for them to let them escape.'
73.10
Section 3: Retribution
73.11
As the Treatise on the Maitreyaparipṛcchā-sūtra states: 'The ten unvirtuous courses of karma have three kinds of fruit: first, the fruit of retribution (vipākaphala); second, the fruit of habituated tendencies (niṣyandaphala); third, the dominant fruit (adhipatiphala). The fruit of retribution refers to being born in hell, which is called the fruit of retribution. The fruit of habituated tendencies refers to coming forth from hell and being reborn among humans: because of killing living beings, one has the fruit of a short lifespan; because of stealing, one has the fruit of lacking the requisites of life; and so forth, down to having an augmented mind of delusion because of wrong views. All such results are called the fruits of habituated tendencies.' Furthermore, as the Sarvāstivāda-śāstra states: 'The monk Gavāmpati was always chewing like a cow, because he had come from life after life among cattle. A certain bhikṣu, though having attained the exhaustion of outflows, would always look at himself in a mirror, because he had come from life after life among courtesans. The monk Maudgalyāyana, though having attained spiritual powers, would still always skip and leap about in sport, because in a former life he had come from among monkeys.' The dominant fruit means that, due to those ten unvirtuous courses of karma, all external objects lack vigor: that is, the ground is uneven, there are frosts, hailstones, thorns, briars, dust, foul odors, and an abundance of snakes and scorpions; there is little grain and thin grain, few fruits and small fruits, as well as bitter fruits. All such results are called dominant fruits. There is also the fruit of similarity. For example, a killer intentionally inflicts various sufferings on the beings harmed; due to those sufferings, he is born in hell and undergoes various sufferings. Because he cut short their life, he is later born among humans and receives the retribution of a short life, which stems from having severed the nature of another's warmth and tactile sensations (the rest can be understood by analogy, as also explained in the Bodhisattvabhūmi cited in the chapter on Receiving Retribution above).
73.12
Thus the Nirvāṇa Sūtra says: 'What is called the residual retribution of the defilements? If there are living beings who habituate themselves to greed and desire, because this retribution ripens, they fall into hell. Emerging from hell, they receive the bodies of animals, being born as pigeons, sparrows, mandarin ducks, parrots, greenfinches, fish, turtles, monkeys, roe deer, stags, and the like. If they obtain a human body, they receive the forms of eunuchs, women, those with two sexual organs, those without sexual organs, or courtesans. If they go forth as monastics, they violate the first grave precept. This is called residual retribution. If there are living beings who with profound gravity habituate themselves to anger and malice, because this retribution ripens, they fall into hell. Emerging from hell, they receive the bodies of animals, namely poisonous snakes endowed with four kinds of poison: first, poison of sight; second, poison of touch; third, poison of biting; fourth, poison of stinging; as well as the kinds of tigers, wolves, lions, bears, brown bears, wildcats, hawks, and kites. If they obtain a human body, they are fully endowed with the twelve evil precepts. If they go forth as monastics, they violate the second grave precept. This is called residual retribution. If there are people who habituate themselves to delusion, when this retribution ripens, they fall into hell. Emerging from hell, they receive the bodies of animals, namely the forms of elephants, pigs, cattle, sheep, water buffaloes, fleas, lice, mosquitoes, horseflies, ants, and the like. If they obtain a human body, they are deaf, blind, mute, crippled, deformed, and hunchbacked, deficient in their faculties and unable to receive the Dharma. If they go forth as monastics, their faculties are dull and dim, and they are prone to violating the third grave precept. This is called residual retribution. If there are people who cultivate and habituate themselves to arrogance, when this retribution ripens, they fall into hell. Emerging from hell, they receive the bodies of animals, namely dung beetles, camels, donkeys, dogs, and horses. If they are born among humans, they enter the bodies of male and female slaves, or become poor and destitute beggars. Or if they go forth as monastics, they are constantly disdained and despised by the multitude, and are prone to violating the fourth grave precept. This is called residual retribution. The general import of the defilement of doubt is the same as delusion; it need not be set forth separately. These are also called the retributions of the five dull defilements.'
73.13
Again, the Bodhisattvapiṭaka-sūtra says: 'Furthermore, householder, I observe that all living beings in the world, on account of the ten unvirtuous courses of karma, establish and settle themselves in wrong paths, and mostly fall into the evil destinies. What are the ten? First, depriving life; second, taking what is not given; third, sexual misconduct; fourth, false speech; fifth, divisive speech; sixth, harsh speech; seventh, frivolous speech; eighth, covetousness; ninth, ill will; tenth, wrong views. Householder, I see that because of these ten unvirtuous karmas, living beings ride upon wrong paths, mostly tending toward, mostly heading toward, and mostly falling into the evil destinies. For the sake of desiring to realize anuttarasaṃbodhi and transcend all wrong paths, with pure faith I have left the Śākya clan's household and set out on the unexcelled path.'
73.14
Again, the Mahāprajñāpāramitā-śāstra states: 'The Buddha said to the upāsaka Nandika: "Killing living beings has ten offenses. What are the ten? First, the mind constantly harbors venom, life after life without cease. Second, living beings hate and loathe him, displeased to look upon him. Third, he constantly harbors evil thoughts and reflects on evil matters. Fourth, living beings fear him as they would see a serpent or a tiger. Fifth, when asleep his mind is terrified, and when awake he is also uneasy. Sixth, he constantly has bad dreams. Seventh, at the time of death he dies an evil death in madness and terror. Eighth, he plants the karmic causes and conditions for a short lifespan. Ninth, when his body breaks up and life ends, he falls into the Niraya hell. Tenth, if he comes forth as a human, he will constantly have a short lifespan."'
73.15
As the Buddha said, taking what is not given has ten offenses: 'What are the ten? First, the owner of the property is constantly angry. Second, it arouses suspicion in others. Third, one acts at improper times and in improper places without deliberation. Fourth, one consorts with evil people and stays far from the worthy and good. Fifth, one destroys the marks of goodness. Sixth, one incurs guilt before the authorities. Seventh, one's property and wealth are confiscated by the authorities. Eighth, one plants the karmic causes and conditions for poverty. Ninth, at death one enters hell. Tenth, if one comes forth as a human, the wealth one seeks with diligence and toil is shared with others—whether by kings, thieves, floods, fires, or unloved children who squander it; even when stored or buried, it is likewise.'
73.16
As the Buddha said, sexual misconduct has ten offenses: 'What are the ten? First, one is constantly targeted by the husband of the woman violated, who wishes to harm him. Second, husband and wife are discordant and constantly quarrel. Third, all unwholesome dharmas increase day by day, while all wholesome dharmas diminish day by day. Fourth, one fails to protect one's own body, leaving wife and children orphaned and widowed. Fifth, wealth and property are consumed day by day. Sixth, whenever evil matters arise, one is constantly suspected by others. Seventh, one is not loved or liked by relatives and acquaintances. Eighth, one plants the karmic causes and conditions of enmity. Ninth, when the body breaks up and life ends, one dies and enters hell. Tenth, if one comes forth as a woman, many women share one husband; if as a man, his wife is unchaste. Not committing such various causes and conditions as these is called non-misconduct.'
73.17
As the Buddha said, false speech has ten offenses: 'What are the ten? First, one's breath is constantly foul. Second, good spirits stay far from him, while non-humans find their opportunity. Third, even when he speaks true words, people do not believe or accept them. Fourth, when wise people deliberate in counsel, he is never included. Fifth, he is constantly slandered, and his ugly, evil reputation is heard throughout the world. Sixth, he is not respected by others, and even when he gives orders, people do not follow them. Seventh, he is constantly beset by much sorrow. Eighth, he plants the karmic causes and conditions of slander. Ninth, when his body breaks up and life ends, he will fall into hell. Tenth, if he comes forth as a human, he is constantly slandered. Not committing such various things as these is non-false speech, which is called virtuous restraint.' As the Buddha said, drinking alcohol has thirty-six faults (as fully explained below in the section on the five precepts). Not committing these four offenses constitutes the bodily virtuous restraint; not uttering false speech constitutes the vocal virtuous restraint; these form the restraint of the five precepts.
73.18
Again, the Karmavibhaṅga-sūtra states: 'Furthermore, there are ten karmas that cause living beings to obtain external evil retributions. If there are living beings who frequently cultivate the ten unvirtuous karmas, they evoke external objects that are all defective. What are the ten? First, because of their karma of killing living beings, they cause the external retribution that the great earth is salty and brackish, and medicinal herbs lack potency. Second, because of their karma of stealing, they evoke external frost, hail, locusts, and pestilential insects, causing famine in the world. Third, because of their karma of sexual misconduct, they evoke vicious winds and rains, as well as dust and dirt. Fourth, because of their karma of false speech, they evoke external objects produced to be entirely foul and putrid. Fifth, because of their karma of divisive speech, they evoke the great earth to be uneven, with ridges, mounds, tree stumps, and desolate ruins. Sixth, because of their karma of harsh speech, they evoke the external retribution of roof tiles, stones, gravel, and rough, harsh, repulsive things unfit to touch or approach. Seventh, because of their karma of frivolous speech, they cause all grasses, trees, and dense forests to have thorny branches and brambles. Eighth, because of their karma of excessive greed, they evoke the external retribution that all agricultural crops have minute grain and seeds. Ninth, because of their karma of ill will, they evoke all tree fruits to be bitter and astringent. Tenth, because of their karma of wrong views, they evoke the external retribution that crops do not bear fruit and harvests are meager. Such are the ten karmas that obtain external evil retributions.'
73.19
Section 4: Killing Living Beings (this is divided into two sections)
73.20
Section 1: Explaining the Purport
73.21
Those who receive bodily form within the six destinies, none fails to cling fondly and crave life; those who receive physical mass from the two polarities, all are anxious and dread death. Though ascending and descending across ten thousand ranks, and though fools and sages number a thousand kinds, as for fleeing suffering and seeking ease, how does this feeling differ? For this reason, a frightened bird flew to an armrest, yet begged for its life from the ruler of Wei; an exhausted beast entered a cottage, and thus pleaded for survival with Master Qu. When the King of Han cast aside fish bait, he subsequently induced the repayment of a luminous pearl; when Yang Bao bestowed mercy on a finch, it readily brought the retribution of white jade rings. Even when a novice rescued ants, he manifested longevity and extended life; when Liu Shui saved fish, heaven rained down rare treasures. How could one ever recount in full cases of such kind? How can one indulge this insatiable desire to provide for this dependent body, severing another's breath of life and extinguishing that skandha-body, thereby making them embrace misery to the end and harbor grief as they perish? Though the great earth is broad, there is nowhere to flee and hide; since the azure sky is high, there is nowhere to present an appeal. Therefore the sūtra says: 'All fear the knife and the stick; none does not cherish life. Using oneself as an analogy, do not kill and do not wield the stick.' Yet worldly commoners are inverted, harboring wrong views and ignorance; either for auspicious and inauspicious occasions, or for public and private sacrifices, to wait upon guests or manage the kitchen, they boil and butcher the bodies of diverse creatures to prepare meals for the multitude. Or again, as the year shifts and the seasons draw late, when affairs pause and time is at leisure, heaven is bleak and sends down frost, while the wilds are scorched by widespread burning. Thereupon, driving swift horses that chase the wind and carrying excellent falcons that outrun lightning, their swords being Juque or Ganjian, their bows being Wuhao or Fanruo, they exhaust all marshes and thin woods, emptying the forests and thickets. They overturn treetop nests and break open burrow dwellings. Trammel nets stretch across the wilds, and hunting nets cover the mountains. Either snaring from the front and blocking from behind, or intercepting on the left and cutting off on the right, dust rises to obscure the sun, and smoke and flames surge to heaven. They thereby cause birds to lose their mates and fly off in panic, beasts to leave their herds and flee in terror; wild geese, hearing the bowstring, vie in falling, while apes, clutching trees, wail in sorrow. None fails to cry mournfully facing steep valleys, or to screech piteously before tall forests. Thereupon arrows are not shot in vain, and bows are not discharged for nothing: penetrating armpits and piercing chests, severing heads and fracturing brains. Or again, dropping fishing lines in muddy shoals and scattering bait in clear pools, they learn to angle for carp at river crossings or join in shooting bream in well-bottom hollows. Once the red scales are hooked, they no longer possess the ability to await trust; once the white flesh is suspended, the auspicious sign of leaping into the boat is forever halted. Slicing their bodies into fine carpaccio, they call for platters and scatter them like rain. Or again, when the Xianyun barbarians flare fiercely, it is fitting to launch punitive expeditions; when border lands are slaughtered, the situation calls for divine martial might. Even though worthy emperors and sage rulers still took up shields and spears, and wise monarchs and enlightened kings still had to conduct military campaigns, for this reason the battle of Sheng’er gained a high reputation, and the army at Muye was praised for sublime virtue. Among them, some commanded a million to march unhindered, or led five thousand to advance deeply, crushing Duke Cao against Chibi, felling Emperor Xiang at the Wujiang River, hanging Wang Mang's head on a high terrace, or laying out Dong Zhuo's corpse in the city market. These were all heroes of their day, of momentary martial prowess; men of this sort cannot be fully recorded. None failed to pile up bones into mountains and shed blood into seas. Now, the royal army moves like thunder to sweep away and exterminate monstrous rebels, raising weapons and holding tallies to protect the realm and moisten the borders. Having joined the vanguard or being honored in the rearguard, under the cloud-embroidered banners how could one dare feel at peace? Amidst frosty blades, how peril-fraught it truly is! Hence, bowing heads under knives and begging for life beneath lances—sins such as these cannot be fully recounted. Wherever living beings harm one another, becoming enemies and creating rifts, owing lives and bodies, it causes short lifespans and brings about the fruit of numerous illnesses. May it be that from this day forward, such continuity is forever severed, and to the end of future bounds, we become companions of bodhi and peers of the Dharma city, never destroying good affinities.
73.22
Section Two: Citing Proofs
73.23
As the Vinaya says: In the past, when the Buddha was in the world, in the city of Śrāvastī there was a brāhmaṇa who regularly made offerings to Kālodayin. That brāhmaṇa had only one son, for whom he took a wife when he grew up. When the brāhmaṇa was on the verge of death, he instructed his son: 'After I die, you must attend to the Venerable Kālodayin just as I do today; do not let him lack anything.' After the parents died, the son followed his parents' instructions and continued to make offerings to Kālodayin just as when his father was alive, with no difference whatsoever. Later, on another occasion, the brāhmaṇa's son had traveled away from home and was absent, leaving instructions for his wife to make the offerings. That day, there were five hundred bandits, among whom was a bandit with a handsome face. The wife saw him from afar, sent a messenger to summon him, and had an illicit affair with him. Because Kālodayin frequently went to their house, the wife feared that the śramaṇa would disclose the matter, and subsequently plotted with this bandit to kill him by a stratagem. When King Prasenajit heard that the Venerable Kālodayin had been killed by bandits, the king remembered the Venerable One and was enraged and deeply aggrieved. He immediately executed the brāhmaṇa's household and also killed over eighteen neighboring households. He captured the five hundred bandits, chopped off their hands and feet, and threw them into a ditch. When the bhikṣus saw this, they said to the Buddha: 'What evil did Kālodayin commit originally that he was killed by the brāhmaṇa's wife?' The Buddha told the bhikṣus: 'Far back in the past, Kālodayin was the master of a great deva temple. Five hundred men led a sheep, cut off its four feet, brought it to the deva temple, and together made a wish. When the master of the sacrifice received it, he immediately slaughtered it. Due to having killed the sheep, he fell into hell and underwent immeasurable suffering. The sacrificial master of the past is Kālodayin today. Although he has attained arhatship, his residual misfortune was not yet exhausted, so he has received this retribution today. The sheep at that time is this wife today. The five hundred men who cut off the sheep's feet in the past are the five hundred bandits whose hands and feet were cut off by the king today.' The Buddha told the bhikṣus: 'If a person commits murder, the retribution received never decays or fails.'
73.24
Furthermore, the Sūtra of the Wise and the Foolish says: In the past, when the Buddha was in the world, there was an elder in the city of Śrāvastī named Rmigar (Liqimi). He had seven sons, all of whom were married. The youngest son's wife was named Viśākhā, who was exceedingly virtuous and wise, with nothing she did not know. At that time, Rmigar entrusted the entire family estate to her. Due to her virtue and wisdom, King Prasenajit respectfully treated her as a sister. At one time she became pregnant, and when her months were full she gave birth to thirty-two eggs. From each egg came forth a baby boy, whose appearance was handsome and whose courage and strength were extraordinary; the strength of a single one could rival a thousand men. When they grew up, wives were taken for them, all daughters of noble and worthy families in the country. At that time, Viśākhā invited the Buddha and the saṃgha to make offerings at her home. The Buddha preached the Dharma for them, and the entire family attained the fruit of srotāpanna, except for the youngest son who had not yet attained the stage of the path. Riding an elephant, he went out on an excursion and met the chief minister's son riding a carriage on a bridge. He seized him and threw him into the ditch under the bridge, injuring and breaking his body. [The son] came and reported this to his father. The chief minister said to his son: 'That man is powerful in strength and is also a relative of the state; it is difficult to contend with him and win. We must plan a secret revenge.' He immediately used the seven treasures to make thirty-two horsewhips, placing knives of pure steel inside the horsewhips, and presented one to each man. The men loved them and joyfully accepted them, constantly holding them in their hands when going in and out to see the king. By the law of the state, the etiquette for seeing the king prohibited wearing knives. Seeing that they had accepted them, the chief minister slandered them to the king: 'Viśākhā's sons are in their prime of life and vigorous, each matching a thousand men. Now they harbor treacherous designs and plot to assassinate the king, each having made a sharp knife and placed it inside a horsewhip. The matter is clearly verified.' The king immediately demanded to see them, and it was indeed as he had said. Believing it to be true, the king executed them all. Having killed them, he placed the thirty-two heads in a single box, sealed it with an impression, and sent it to his sister. On that day, Viśākhā had invited the Buddha and the saṃgha to her home to receive offerings. Seeing that the king had sent a box, she assumed the king was contributing to the offerings and immediately wished to open and look at it. The Buddha stopped her and would not allow it, having her wait until the saṃgha finished eating. When the meal was over, the Buddha preached the Dharma on impermanence, suffering, and so on for her. At that time Viśākhā attained the fruit of anāgāmin. After the Buddha departed, she opened the box and saw the thirty-two heads of her sons. Because she had severed sensual attachment, she did not arrive at grief, but merely uttered these words: 'How painful! How sorrowful! In human life there is death; it cannot last long. Galloping through the five destinies, how could suffering be like this!' When the kinsmen of the families of the thirty-two sons' wives heard of this matter, they lamented and proclaimed: 'The great king is unprincipled, falsely killing good men!' They gathered troops and horses together, intending to go and take revenge. At that time the king was terrified and fled to the Buddha's place. The men led their army to surround Jetavana. Seeing that the king had killed Viśākhā's thirty-two sons and that the kinsmen of their wives' families wished to take revenge, Ānanda pressed his palms together and asked the Buddha: 'What karmic causes and conditions led to the thirty-two sons being killed by the king?' The Buddha told Ānanda: 'Far back in the past, thirty-two men stole an ox from another person and together dragged it to an old woman's house, intending to slaughter it together. The old woman rejoiced and prepared the butchering implements for them. When the knife was about to fall, the ox knelt and begged for its life. The men's vigor was fierce, and they proceeded to slaughter it. As the ox died, it made a vow: 'You now kill me; in future lives I will never let you go.' When it was dead, they ate it together. The old woman ate her fill and said joyfully: 'Ever since hosting guests, it has never been like today.' The Buddha told Ānanda: 'The ox at that time is King Prasenajit today. The men who stole the ox are Viśākhā's thirty-two sons today. The old woman at that time is Viśākhā today. Because of slaughtering the ox, for five hundred lifetimes they were always killed by him. Because the old woman rejoiced, for five hundred lifetimes she was always their mother, and when her sons were killed, she harbored extreme grief. Now, because she encountered me, she has attained the fruit of anāgāmin.' When the kinsmen of the wives' families heard what the Buddha said, their hateful thoughts ceased, and each made this statement: 'These men sowed it themselves and now receive its retribution. If it is already like this from killing a single ox, how much more so for many? King Prasenajit is our king; how could we harbor resentment and wish to kill him?' They immediately prostrated before the king, seeking mercy and repenting. The king was also relieved and did not question their crime. Ānanda said to the Buddha: 'What merit did they cultivate to be noble, honorable, courageous, strong, and to meet the Buddha and attain the path?' The Buddha told Ānanda: 'Far back in the past, at the time of Kāśyapa Buddha, there was an old woman who gathered various fragrances, blended them with oil, and intended to go and anoint a stūpa. On the road she met thirty-two men, and subsequently encouraged them to go together to anoint the stūpa. Having anointed it, they made an aspiration: 'Wherever we are born, may we be venerable, glorious, noble, and honorable, always be mother and sons, and encounter a buddha to attain the path.' From that time onward, for five hundred lifetimes they were always born into nobility and were always mother and sons. Now, having encountered the Buddha, each has attained the stage of the path.'
73.25
A verse on direct retribution says:
73.26
Sportively laughing, one severs another's life; / Mournfully wailing, one enters hell. / Foul filth and molten copper / Pour and cascade without interruption. / Running onto knives and rushing into flames, / Torn apart and shattered by painful torment. / For a hundred million years, sufferings of ten thousand kinds; / Heartbreaking, it cannot be recorded in full.
73.27
A verse on habitual retribution says:
73.28
Killing living beings, one enters the four destinies; / Having suffered pain in the three evil paths to the end, / When obtaining birth among the human path, / One has a short life and much worry and illness. / Pestilence and disease bring difficult hardship; / With a short lifespan, one constantly sinks down. / If there is a person of wise sentiment, / How could the mind to kill be given free rein?
73.29
Circumstances of Sympathetic Resonance (Briefly citing seventeen accounts)
73.30
Account of General Pacifying the Army Liu Yi of the Song;
Account of a person in the Liang who washed their hair using egg whites;
Account of a person in the Liang who made an occupation of selling eels;
Account of a guest in the Liang who ate roasted meat;
Account of a person in the Liang who killed an ox and tied it under a stūpa pillar;
Account of a private retainer in the Liang who severed the hands of a thief;
Account of a person in the Qi who killed an ox, ate it, and died suddenly;
Account of a person in the Qi who caught fish and was bitten by a fish;
Account of Yin Anren of the Tang who lodged a guest who killed a donkey;
Account of Dou Gui, Duke of Zan and Area Commander of the Tang, who was fond of killing;
Account of Pan Guo of the Tang who killed a sheep and had his tongue contract;
Account of He Yue of the Tang who cut off an ox's tongue and became mute;
Account of Xiaozheng, a Guoyi commandant of the Tang, who killed bees;
Account of a person in the Tang who was killed by an enemy family;
Account of Qi Shiwang of the Tang who burned eggs;
Account of Feng Yuanze of the Tang who stole a sheep and slaughtered it;
Account of a shopkeeper on the west road of the capital in the Tang who killed a sheep.
73.31
After Emperor Gaozu of Song pacified Huan Xuan, he appointed Liu Yi as General Pacifying the Army and Regional Inspector of Jingzhou. Upon arriving in the province, [Liu Yi] immediately arrested the abbot of Niumu Temple, claiming that he had hidden a boy of the Huan clan and ordained him as a novice monk, and he had four monks executed as well. Later that night, he saw this monk in a dream come and say: 'Why did you wrongfully execute me, a poor monk? I have already reported this to the Celestial Emperor, and I fear you will not last long either.' Consequently, he fell ill and could not eat, growing daily more emaciated. When he was setting out for the capital of Yang[zhou], he frequently engaged in disputes and encroached upon the chief ministers. Emperor Gaozu of Song therefore sent troops on a punitive expedition against him. Defeated, Yi broke out alone on horseback by night and fled to Niumu Temple. A monk said to the Pacifying General: 'In the past you wrongfully executed my master and our monks; by our principles we do not hold grudges. But why should you come here? Our late master has repeatedly displayed spiritual signs, saying, "The Celestial Emperor shall seize the Pacifying General and kill him at the temple."' Yi then sighed with dismay, went out to the hill behind the temple, climbed a large tree, and hanged himself. (This one record of resonance is from the Record of Vengeful Spirits [Yuanhun zhi].)
73.32
During the Liang dynasty, there was a man who constantly washed his hair by mixing it with egg whites, claiming that it made the hair lustrous. Every time he washed his hair, he broke twenty or thirty eggs. On his deathbed, he only heard the chirping cries of several thousand chicks from within his hair.
73.33
During the Liang dynasty, there was a Liu family of Jiangling who made a living selling eels. Later, a son was born who had the head of an eel, and only from the neck down was he human.
73.34
During the Liang dynasty, when Wang Ke was [governor of] Yongjia Commandery, someone presented him with a sheep as a gift. He gathered guests intending to hold a banquet. The sheep's rope became untied, and it ran up to one of the guests, first kneeling twice in obeisance, and then burrowing into his robes. This guest never spoke up about it, nor did he make any plea to save it. In a short while, the sheep was slaughtered and roasted. The first portion served came to this guest; as soon as one piece of meat entered his mouth, it slipped beneath his skin and travelled throughout his entire body, causing him to howl in excruciating pain. Only then did he recount what had happened, whereupon he bleated like a sheep and died.
73.35
During the Liang dynasty, there was a man serving as a county magistrate. When the county offices were burned down during [the rebellion of] Liu Jinggong, he lodged at a temple. The common people brought beef and wine as gifts for the magistrate. He tied the ox to the temple pillar, removed the Buddhist images, set out couches and mats, and received his guests in the main hall. Shortly before it was to be slaughtered, the ox broke free and came straight to the steps, bowing in obeisance. The magistrate laughed heartily and ordered his attendants to butcher it. After drinking and eating his fill of wine [and meat], he went to lie down under the eaves. Upon awakening, he felt his body itching, and scratching it produced raised weals. In a moment, this developed into a severe malady, and after more than ten years, he died.
73.36
During the Liang dynasty, Yang Sida was [governor of] Xiyang Commandery. During the Hou Jing rebellion, there was also a drought and famine. Hungry people stole wheat from the fields. Sida dispatched a retainer to guard and watch over them. Whenever a thief was caught, he would cut off their wrists, executing [this punishment on] more than ten people in all. Later, the retainer fathered a son who was naturally born without hands.
73.37
During the Qi dynasty, there was an Attendant in Ordinary whose household was extremely extravagant. Unless he slaughtered the cattle with his own hands, he found the meat unpalatable. When he was around thirty years of age, he became gravely ill. He saw many cattle coming toward him, and his entire body felt as though it were being stabbed with knives. He died howling.
73.38
During the Qi dynasty, Gao Wei of Jiangling followed Wu into Qi. After several years, he headed toward Youzhou and caught fish in the marshes. Later, when he was ill, he constantly saw shoals of fish biting him, and he died. (These seven records of resonance are from the Miscellaneous Biographies of Hongming [Hongming za zhuan].)
73.39
In the Tang dynasty, Yin Anren of the Capital District was from a wealthy family and had long served the monks of Cimen Temple. In the beginning of the first year of the Yining era, a guest lodged at his house. The guest stole another's donkey and slaughtered it at the house, leaving the donkey's hide behind at Anren's home. In the third year of the Zhenguan era, Anren met a person on the road who said to him: 'The emissary summoning you will arrive tomorrow; you are to die.' Terrified, Anren went straight to Cimen Temple, sat in the Buddha Hall, and did not leave for a night. The next day, there indeed arrived three horsemen and several dozen foot soldiers, all armed, entering the temple. Seeing Anren from afar, they called for him to come out. Anren did not respond, but chanted with even greater diligence. The ghosts said to one another: 'Yesterday we did not take him immediately; today he is cultivating merit like this—how can we get him?' Thereupon they left together, leaving behind one person to guard him. The guard said to Anren: 'You slaughtered a donkey in the past, and now the donkey has lodged a complaint against you, sending us to arrest you. In the end, you must confront it together; what good is it not going?' Anren replied from afar: 'In the past, another person stole and slaughtered the donkey himself; he merely gave the hide to me. Originally it was not I who killed it; why am I being pursued? Please return on my behalf and tell the donkey: "I originally did not kill you. However, now I will also dedicate merit on your behalf. This will be beneficial to you, so you should let me go."' The man agreed, saying: 'If the donkey does not consent, I will come again tomorrow. If it consents, I will not come.' Having spoken, he went out. The next day, he indeed did not come. Anren thereupon dedicated merit for the donkey, and his whole family observed the precepts and ate a vegetarian diet. Lu Wenli recounted this; Anren is still alive today.
73.40
In the Tang dynasty, Dou Gui, the Area Commander of Luozhou and Duke of Cuan, had a nature that delighted in slaughter. Initially, when serving as Vice Director of the Branch Department of State Affairs of Yizhou, he killed many generals and soldiers, and he also murdered Wei Yunqi, Minister of the Branch Department of State Affairs. In the winter of the second year of the Zhenguan era, he fell critically ill in Luozhou. Suddenly he said of his own accord: 'Someone has presented me with melons.' His attendants reported: 'It is the winter season, there are no melons.' The Duke said: 'A plate of fine melons—how can there be none?' Soon after, he looked with alarm and said: 'They are not melons; they are all human heads seeking my life!' He further said: 'Support me so I can stand up and see Minister Wei.' As soon as he finished speaking, he died.
73.41
In the Tang dynasty, in the capital, there was a man named Pan Guo. Before reaching the age of twenty, during the Wude era, he served as a petty clerk in the Directorate of Waterways. Relieved of duty and returning home, he went out into the fields with several youths to amuse themselves. Passing among the burial mounds, he saw a sheep that had been left behind by a shepherd, standing alone and grazing. Guo and the youths caught it, intending to take it home. On the way, the sheep kept bleating; fearing its owner would hear, Guo ripped out the sheep's tongue. That night, they slaughtered and ate it. A year later, Guo's tongue gradually withered away completely. He submitted a petition to be relieved of his clerkship. Zheng Yuqing, Magistrate of Fuping County, suspected it was a pretense and ordered him to open his mouth to examine it; he saw that he had no tongue at all, with only a root the size of a small bean remaining. The official asked him about the cause; Guo took paper and wrote down an account of what had happened. The officials all snapped their fingers in astonishment and instructed him to dedicate merit for the sheep, copy the Lotus Sūtra, and so forth. Guo brought forth a mind of faithful reverence, maintained the fasts and precepts without interruption, and cultivated merit for the sheep. After a year had passed, his tongue gradually regrew and was restored as before. He again went to the authorities to submit a petition, and the county official appointed him as a village head. By the eighteenth year of the Zhenguan era, Yuqing was an Investigating Censor, and he recounted this personally to [Tang] Lin. (These three records of resonance are from the Records of Miraculous Retribution [Mingbao ji].)
73.42
During the Wude era of the Tang dynasty, Heyue Yongxing of Daning in Xizhou had his standing crops damaged by a neighbour's ox. He then used a rope to bind the ox's tongue and severed it. Later, Yongxing fathered three sons, all of whom were mute and unable to speak.
73.43
In the Tang dynasty, Lu Xiaozheng of Yongzhou served during the Zhenguan era as Left Commandant of the Xichuan Garrison of the Right Guard. By nature, Xiaozheng was impatient and impetuous, and committed many acts of cruelty. In the garrison headquarters there had previously been a hive of bees, which swarmed and gathered on a tree to the south of his residence. Xiaozheng then sent men to move them to another hive. Before the bees had dispersed, Xiaozheng flew into a great rage, boiled a basin of scalding water, and poured it over the bees on the tree, killing them all completely with scarcely any larvae surviving. In the fifth month of the following year, while Xiaozheng was taking an afternoon nap in the hall, a bee suddenly stung him on the tongue. It immediately swelled up immensely, filling his mouth, and after a few days he died.
73.44
In the Tang dynasty, Li Yiyan of Longxi served during the Zhenguan era as the County Defender of Huazhou. In this county, a man suddenly went missing, and no one knew where he was. His father and elder brother suspected he had been harmed by a mortal enemy, so they went to the county office to petition. Yiyan investigated the matter but could not reach a determination. At night, holding a candle, he interrogated [the suspect] in meticulous detail. Around the second watch, as Yiyan sat resting his head against the desk, he was unaware that the dead man had suddenly arrived, still bearing the marks of his injuries, and saying: 'I am [name], who was injured. I was beaten to death and dumped into a well at such-and-such a place. You, sir, may search for me early; otherwise, I fear I may be moved elsewhere and will not be found.' Yiyan immediately went in person to search, and found it was indeed as he had described. Soon afterward, the enemy confessed in full. At the time, among all who heard or saw this, there was none who did not marvel in sighing astonishment.
73.45
In the Tang dynasty, Qi Shiwang of Wuqiang in Weizhou died in the twenty-first year of the Zhenguan era and revived after seven days. He recounted: After dying, he was led to see the King, who immediately turned him over to a bureau to be separately investigated. After four or five days, the registry of investigation stated that he had the same surname and personal name as the one meant to die, but was not yet meant to die immediately. The judge said to Shiwang: 'In your lifetime you were fond of roasting eggs; you must suffer punishment before returning.' He then ordered someone to escort him out the gate. One or two li from the bureau, he saw a city and heard the sound of music from within it. Delighted, Shiwang hurried inside. After he entered, the city gates closed; inside there were no buildings whatsoever, and the ground was entirely covered with burning ash. Shiwang was in panic and at a loss for what to do, his feet scorched in extraordinary pain. Shiwang looked around and saw all the city gates were open, but whenever he ran toward a gate, its doors shut. After a full day, someone commanded the gatekeeper: 'Open the gate and let yesterday's sinner out.' Once he was out, someone was ordered to escort him home. The emissary made excuses that the journey was long and delayed without escorting him, first demanding money and silk. Shiwang promised [to provide them]. They then passed through valleys and roads, treading on brambles and thorns, until they reached a place that looked like a circular wall, in the middle of which was a deep, dark pit. Shiwang was terrified of it, but the emissary pushed him, and he fell into the pit, whereupon he gradually revived without realizing it. Soon he made paper money and waited for him; the emissary returned right on time, and Shiwang's wife saw him as well.
73.46
In the Tang dynasty, Feng Yuanze was a native of Changhe in Bohai. By the Xianqing era, he served as Chief of Provisions in the Court of Imperial Entertainments. At that time, a Western foreign guest, the King of Khotan, came to court. The surplus sheep from his food provisions amounted to several dozens or hundreds of head. The King entrusted them all to Yuanze to send to Buddhist monasteries to be released for longevity. Yuanze, however, secretly ordered butchers to slaughter them and kept the proceeds. In the summer, the sixth month of the first year of the Longshuo era, Luoyang had heavy rain, and a thunderbolt struck Yuanze, killing him in the middle of the great avenue outside the Xuanren Gate. His neck was snapped and severed, his blood spattered on the ground. The spectators who filled the street were all struck with terror. (These five records of resonance are from the Supplement to the Records of Miraculous Retribution [Mingbao shiyi lu].)
First 46 of 49 passages. Read on
Linked texts (1)
- 法苑珠林 — 道世, Classical Chinese