The Chapter on Medicines
Chapter Nine
Toh 1-6
Degé Kangyur vol. 1 (’dul ba, ka), folios 277.b–311.a; vol. 2 (’dul ba, kha), folios 1.a–317.a; and vol. 3 (’dul ba, ga), folios 1.a–50.a
- Palgyi Lhünpo
- Sarvajñādeva
- Vidyākaraprabha
- Dharmākara
- Paltsek
Imprint
Translated by the Bhaiṣajyavastu Translation Team
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2021
Current version v 1.0.26 (2024)
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Table of Contents
Summary
The Bhaiṣajyavastu, “The Chapter on Medicines,” is a part of the Mūlasarvāstivāda Vinaya, the corpus of monastic law of one of the most influential Buddhist schools in India. This chapter deals with monastic regulations about medicines. At the same time, it also includes various elements not restricted to such rules: stories of the Buddha and his disciples, a lengthy story of the Buddha’s journey for the purpose of quelling an epidemic and converting a nāga, a number of stories of the Buddha’s former lives narrated by the Buddha himself, and a series of verses recited by the Buddha and his disciples about their former lives. Thus, this chapter preserves not only interesting information about medical knowledge shared by ancient Indian Buddhist monastics but also an abundance of Buddhist narrative literature.
Acknowledgements
This text was translated by the Bhaiṣajyavastu Translation Team. Fumi Yao translated the Tibetan text into English and prepared the ancillary materials. Shayne Clarke proofread the translation and ancillary materials.
The translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
We gratefully acknowledge the generous sponsorship of Leo Tong Chen and his family; Zhang Wei, Li Mo, Zhang Mo Tong and Zhang Mo Lin; (Chi Xian Ren) Mao Gui Rong and Chi Mei; and Joseph Tse 謝偉傑, Patricia Tse 鄒碧玲 and family, in dedication to all eczema sufferers. Their support has helped make the work on this translation possible.
Text Body
The Chapter on Medicines
Chapter Nine
I. Kumāravardhana
Thereupon the Blessed One arrived in the country of Kumāravardhana, where he said to the venerable Ānanda, “Ānanda, in this place a king named Upoṣadha was born and grew up.562 Therefore, this city was named Kumāravardhana.”563
II. Krauñcāna
III. Aṅgadikā
IV. Maṇivatī
V. Sālabalā567
VI. Sālibalā
VII. Suvarṇaprastha
Having gone to Suvarṇaprastha, the Blessed One said, “Ānanda, in this Suvarṇaprastha the Bodhisattva made an offering of much gold (suvarṇa). Today brahmins still distribute gold, weighing it in units of prastha. Therefore, this place was named Suvarṇaprastha.”
VIII. Sāketā568
Having gone to Sāketā,569 the Blessed One said to the venerable Ānanda there, “ Ānanda, in this Sāketā a king named Upoṣadha ruled over the country, which was rich, prosperous, peaceful, abundant in food, and full of many people. One day a soft, fleshy tumor developed on the crown of his head; it was exceptionally soft, just like tūla cotton or karpāsa cotton, and caused no pain. When it had fully enlarged, it burst open and a boy emerged from it. He was well proportioned, attractive, pleasant to behold, and gold in complexion … and every major limb and minor appendage of his body was complete.570 Since he was born (jāta) from the crown of the head (mūrdhni), he was named Mūrdhnāta.571
“Soon after the prince was born, King Upoṣadha brought him to the harem, where there were sixty thousand consorts. [F.156.b] As soon as they saw the prince, milk squirted out from each consort’s breasts, and they said, ‘May he suckle at my breast (*mān dhayatu)!’572 Therefore, he was named Māndhātṛ. Some people knew him there as Mūrdhnāta,573 and others as Māndhātṛ.
“Once, when Prince Māndhātṛ was away in the countryside, King Upoṣadha became sick. Although he was provided with medicines derived from roots, stalks, leaves, flowers, and fruits, the illness just kept on getting worse. He ordered his ministers, ‘Sirs, quickly anoint the prince as king.’
“ ‘Certainly, Your Majesty.’
“The ministers sent a messenger, saying, ‘King Upoṣadha has become sick and says, “Call the prince and let him accept the royal anointing.” Hence the prince should come quickly.’ When the messenger had departed, King Upoṣadha died. Then the ministers sent another messenger to the prince, saying, ‘O Prince, your father has passed away. Please come and accept the kingdom.’
“Prince Māndhātṛ stayed there, thinking, ‘Since my father has passed away, why do I need to go there?’
The ministers again met together and sent the prime minister as a messenger. He went to the prince and requested, ‘O Prince, please come and accept the kingdom.’
“ ‘If I obtain the kingdom according to the Dharma,’ replied the prince, ‘the royal anointing will take place here.’
“The ministers sent a message: ‘Your Majesty, the royal anointing requires many things. We perform the royal anointing in the palace on a jeweled floor with a throne, parasol, crown, and bracelet. Therefore, the prince must come to this very place.’
“ ‘If I obtain the kingdom according to the Dharma,’ replied the prince, [F.157.a] ‘everything necessary will appear here.’
“A yakṣa named Divaukasa, attendant on Prince Māndhātṛ, brought there a jeweled floor and throne. People living in the palace then spontaneously came together, bringing a parasol, crown, and bracelet. Since the people living in the palace spontaneously (svayaṃ) came (āgata), the place was named Sāketā.”
IX. Rice Soup574
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
Then the Blessed One traveled to Śrāvastī. In a certain place, a brahmin was plowing a field. He had not had a meal, and a girl brought rice soup for him. The Blessed One also came to that place.
As soon as the brahmin saw the Buddha, the Blessed One, whose body was fully ornamented with the thirty-two marks of a great man, illuminated by the eighty minor marks, ornamented with a fathom-wide halo, and beautiful like a moving mountain of jewels with light surpassing a thousand suns, faith in the Blessed One arose in him.
Whenever a being who has accumulated roots of merit looks at the Buddha for the first time, he experiences far greater pleasure than that of those who have practiced tranquility of mind for a dozen years, those who gain a son after having been childless, those who look upon treasure after having been poor, or those who are anointed as king after having longed for kingship.
The brahmin quickly went to the Blessed One, bringing the rice soup. When he arrived, he said to the Blessed One, “O Gautama, this is rice soup. If the Honorable Gautama has compassion for me, [F.157.b] please accept this rice soup.”
Then the Blessed One indicated to the brahmin an old well and said, “Brahmin, if you are giving it completely, pour it into this old well.”
The brahmin poured it into the old well. When he had done this, by the awakened power of the buddhas and the divine power of the gods, the old well became piping hot, full of rice soup. The Blessed One then called the brahmin and said, “Brahmin, distribute the rice soup.”
When he began to distribute it, the Blessed One exercised his magical power so that even when the entire community had eaten it, the old well remained piping hot, full of rice soup. After that, his faith in the Blessed One increased all the more, the brahmin paid homage at the Blessed One’s feet and sat down in front of him in order to hear the Dharma. The Blessed One knew his thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for him and that caused him to penetrate the four truths of the noble ones. … With the vajra of knowledge he leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry. “O Honored One, I have been exalted, truly exalted. Since I seek refuge in the Blessed One, the Dharma, and the community of monks, may you accept me as a lay brother. From today onward, I embrace my faith as one who seeks refuge throughout my life.”
Thereupon, like a merchant who had obtained merchandise, like a farmer who had gotten a bumper crop, like a warrior who had won a battle, like a patient who had been cured of every disease, having rejoiced in and praised the words of the Blessed One, [F.158.a] the brahmin bowed low until his forehead touched the Blessed One’s feet, and he departed from the Blessed One’s presence. When he arrived at the field, he saw golden barley growing there. Upon seeing it, his eyes opened wide with astonishment and he spoke a verse:
Thereupon the brahmin hurried to the king. When he arrived, he wished the king victory and long life and said, “Your Majesty, the barley I sowed has become gold. Please appoint an overseer576 there.”
The king appointed an overseer and sent him. The brahmin piled the gold up and divided it, but the king’s portion changed into ordinary barley. The overseer reported this to the king, and then the king ordered, “Have it divided again.” When he divided the barley again, still the king’s portion changed into ordinary barley. He divided it seven times in all, only to have the same result each time. Prompted by curiosity, the king himself went there and watched, and the result was the same. He said to the brahmin, “Brahmin, since this has been produced by your merit, the king’s portion is no longer required. Give me what you have measured.”
Then the brahmin was much delighted, and what he gave became gold.
A. The Peasants’ Going Forth and the Oxen’s Rebirth in Heaven577
After that, the Blessed One departed. At that time, in a certain place, five hundred peasants were plowing a field, looking pale, their feet and hands covered with cuts, and wearing hempen lower garments. The oxen, too, were plowing the field with sighs, their bodies hurt and wounded by being struck with spiked sticks, pus oozing from their wounds. The peasants then saw the Blessed One, whose body was fully ornamented with the thirty-two marks of a great man, [F.158.b] illuminated by the eighty minor marks, ornamented with a fathom-wide halo, and beautiful like a moving mountain of jewels with light surpassing a thousand suns.578 Whenever beings who have accumulated roots of merit look at the Buddha for the first time . . . .
They then approached the Blessed One. When from a distance the Blessed One saw the peasants coming, he left the road and sat on the seat prepared for him in front of the community of monks in order to convert the peasants. The peasants bowed low until their foreheads touched the Blessed One’s feet, and then they sat down to one side. The Blessed One knew the peasants’ thinking, proclivity, disposition, and nature and preached the Dharma that was appropriate for them and that caused them to penetrate the four truths of the noble ones . . . . With the vajra of knowledge they leveled the twenty high peaks of the mountain chain of the false view of individuality that had been accumulated since beginningless time, and actualized the fruit of stream-entry.
After having seen the truths, they made the gesture of supplication to the Blessed One and said to him, “O Honored One, we wish to go forth and be ordained monks in the well-taught Dharma and Vinaya. We will lead the pure life in the presence of the Blessed One.”
The Blessed One ordained them by saying, “Come, monk,” . . . .
The Blessed One instructed them. Endeavoring and striving, they … became objects of … praise. [F.159.a]
The oxen, too, went to the Blessed One, having broken their yokes and the ropes around their horns. When they arrived, they sat down, surrounding the Blessed One. The Blessed One preached the Dharma that consists of three phrases for them, … having seen the truths, they left for their own residence, just as the haṃsas, fish, and turtles did when the Blessed One was on the bank of the Ganges.580
B. The Former Lives of the Peasants and Oxen581
The monks, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did these monks who were once peasants create that matured to cause them, after being peasants, to go forth in the teachings of the Blessed One, abandon all the defilements, and actualize the state of an arhat? What karma did these gods who had once been oxen582 create that matured to cause them to be born among oxen and see the truths?”
The Blessed One said, “Monks, the actions were performed and accumulated by themselves, accruing a heap of karma . . . .
“Monks, once, in this fortunate eon, when people’s lifespans were twenty thousand years long, there appeared in the world a teacher named Kāśyapa . . . . He stayed in the Ṛṣivadana Deer Park near the city of Vārāṇasī. In his teachings, these five hundred peasants went forth. There they did not recite, repeat, or practice concentration of the mind but rather were attached to the crowd and spent their time lazily, having enjoyed things given out of faith.
“What do you think, monks? Those five hundred monks were indeed these five hundred peasants. The owner of the monastery583 [F.159.b] was indeed this householder who is the master of these peasants. Because of the maturation of the karma—namely, their not reciting, repeating, or practicing concentration of the mind and their being attached to the crowd and spending time lazily, having enjoyed things given out of the faith of the owner of the monastery—they were the peasants of the owner of the monastery for five hundred lives, and now they were also born among peasants. Because they went forth in the teachings of the Perfectly Awakened One Kāśyapa and led the pure life, they now went forth in my teaching, abandoned all the defilements, and actualized the state of an arhat.
“These gods who had once been oxen, too, went forth in the teachings of the Perfectly Awakened One Kāśyapa. They transgressed the minor rules of training; that karma matured to cause them to be reborn among oxen. Because they had gained faith in me, they were reborn among the gods. Because they led the pure life and protected it in the presence of the Perfectly Awakened One Kāśyapa, they now saw the truths, becoming gods. Therefore, monks, the maturation of entirely negative actions is entirely negative … you should seek. Monks, that is how you must train.”
C. Toyikā584
“Certainly, O Honored One,” replied the venerable Ānanda to the Blessed One.
The Blessed One went to Toyikā, and in a certain place, a brahmin was plowing a field. Then the brahmin saw the Buddha, the Blessed One, whose body was fully ornamented with the thirty-two marks of a great man [F.160.a], illuminated by the eighty minor marks, … and beautiful … .585 He thought, “If I go to the Honorable Gautama to greet him, my work will fail. But if I do not go to greet him, my merit will fail.586 In this regard, is there any good means whereby neither my work nor my merit will fail?” A good idea then occurred to him: “If I greet him, staying here, neither my work nor my merit will fail.” He greeted him, holding a spiked stick and staying in that very spot: “Greetings to the Buddha, the Blessed One.”
The Blessed One said to the venerable Ānanda, “Ānanda, this brahmin is wrong. If that man had been wise enough to know for himself that there was the unbroken skeleton of the Perfectly Awakened One Kāśyapa in this place, he would have come to me and greeted me. Then he would have greeted two perfectly awakened ones. Why? Ānanda, the unbroken skeleton of the Perfectly Awakened One Kāśyapa is in this place.”587
Then the venerable Ānanda quickly folded his upper robe in four, laid it down, and said to the Blessed One, “Blessed One, please sit on this prepared seat, and then this place will have been enjoyed by two perfectly awakened ones, namely, the Perfectly Awakened One Kāśyapa and now the Blessed One.”
The Blessed One did sit on the prepared seat. [F.160.b] After sitting for a moment, he said to the monks, “Monks, do you want to see the unbroken skeleton of the Perfectly Awakened One Kāśyapa?”
“O Blessed One, it is the right time. O Sugata, it is the right time. If the Blessed One reveals the unbroken skeleton of the Perfectly Awakened One Kāśyapa to the monks so that they see it, their minds will be filled with faith.”
The Blessed One entertained mundane thoughts. It naturally occurs that when the buddhas, the blessed ones, entertain mundane thoughts, living creatures, including those as small as ants, understand the Blessed One’s thoughts. Nāgas thought, “For the sake of what did the Blessed One entertain mundane thoughts?”588 They saw that the Blessed One wanted to see the unbroken skeleton of the Perfectly Awakened One Kāśyapa, and so they raised the unbroken skeleton of the Perfectly Awakened One Kāśyapa. The Blessed One then said to the monks, “Monks, as it is going to sink, grasp its characteristics,” and then the skeleton sank.589
When King Prasenajit heard that the Blessed One had shown the unbroken skeleton of the Perfectly Awakened One Kāśyapa to the disciples, prompted by curiosity he departed with his consort, sons, ministers, army, citizens, and provincial dwellers. In the same manner, Virūḍhaka,590 the householder Anāthapiṇḍada, Ṛṣidatta, the bricklayer Purāṇa,591 Viśākhā Mṛgāramātā, and hundreds of thousands of beings departed, prompted by curiosity [F.161.a] and spurred by their previous roots of merit. But the skeleton had already sunk. When they heard that the unbroken skeleton of the Perfectly Awakened One Kāśyapa had sunk, they felt pain and despair, thinking, “We have come here in vain.”
A lay brother circumambulated the spot and pondered in his mind, “How much will the merit from my circumambulation here be?”
The Blessed One, knowing the lay brother’s mind with his own mind, spoke a verse in order to remove the many people’s regret:
Another lay brother placed a lump of clay on the spot and pondered in his mind, “The Blessed One said that the merit from circumambulation was so much; how much will the merit from placing a lump of clay here be?”
The Blessed One, knowing the lay brother’s mind with his own mind, spoke a verse:
Having heard this, hundreds of thousands of beings piled up lumps of clay.
Other people placed flower petals on the spot and pondered in their minds, “The Blessed One said that the merit from circumambulation and a lump of clay was so much; [F.161.b] as for our flower petals, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke a verse:
Other people surrounded the spot with garlands of flowers594 and pondered in their minds, “The Blessed One said that the merit from flower petals was so much; as for our surrounding it with garlands of flowers, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke a verse:
Other people donated rows of lamps there and pondered in their minds, “The Blessed One said that the merit from surrounding it with garlands of flowers was so much; as for our donating rows of lamps, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke a verse:
Other people sprinkled perfumed water and pondered in their minds, “The Blessed One said that the merit from donating rows of lamps was so much; as for our sprinkling perfumed water, how much will the merit be?”
Other people raised parasols, banners, and flags and pondered in their minds, “The Blessed One said that the merit from circumambulation, placing a lump of clay, scattering flower petals, surrounding with garlands of flowers, donating rows of lamps, and sprinkling perfumed water was so much; as for our raising parasols, banners, and flags, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke some verses:
They asked themselves, “The Blessed One said that the merit from worshiping the Blessed One who has been completely emancipated was so much; as for the Blessed One who is present, how much will the merit be?”
The Blessed One, knowing their minds with his own mind, spoke some verses:
“It is impossible to understand the good qualities of the perfectly awakened ones, who are unknowable and turn the wheel of the Dharma [F.162.b] without obstacles.”596
Then597 the Blessed One preached the Dharma to the many people so that, having heard it, hundreds of thousands of beings attained great excellence. Some made a resolution to attain the awakening of disciples, some the awakening of a self-awakened one, and some complete and supreme awakening. Some attained the stage of warmth, some the stage of the summit, and some the stage of patient conformity to the truth. Some actualized the fruit of stream-entry, some the fruit of a once-returner, and some the fruit of a never-returner. Some actualized the state of an arhat, having abandoned all the defilements. And most of the audience became absorbed in the Buddha, devoted to the Dharma, and inclined to the community.
X. Śrāvastī
A. A Leprous Beggar Woman’s Offering of Water Used for Boiling Rice598
Thereupon the Blessed One, traveling through the country of Kosala, arrived in Śrāvastī and stayed in Śrāvastī, in the Jetavana, Anāthapiṇḍada’s Park. When the householder Anāthapiṇḍada heard that the Blessed One, traveling through the country of Kosala, had arrived in Śrāvastī and was staying in his own park near Śrāvastī, he went to the Blessed One, and upon his arrival he bowed low until his forehead touched the Blessed One’s, and then he sat down to one side. After he had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, [F.163.a] inspired, encouraged, … the householder Anāthapiṇḍada. When he had … delighted him…, the Blessed One remained silent. Then the householder Anāthapiṇḍada rose from his seat … made the gesture of supplication to the Blessed One, and said, “May the Blessed One together with the community of monks assent to my offer of a meal at my house tomorrow.” He … prepared a pure and fine meal during the night. After he rose at dawn, he prepared seats, set up a jeweled pitcher, and let the Blessed One know the time by messenger: “O Honored One, the time has arrived. May the Blessed One know that the meal is ready.”
The householder ordered a doorkeeper,599 “Sir, do not let non-Buddhist ascetics enter the house until the community of monks headed by the Buddha has finished the meal. After that, I will give a meal to the non-Buddhist ascetics.”
“Certainly, Master,” replied the doorkeeper to the householder Anāthapiṇḍada.
Thereupon the Blessed One dressed early in the morning, took his bowl and his robe, and went … surrounded by a group of monks, and followed by the community of monks . . . . Knowing the Blessed One had … washed his hands and his bowl, the householder Anāthapiṇḍada took a low seat and sat before the Blessed One in order to hear the Dharma.
Then the venerable Mahākāśyapa came to the Jetavana from a certain dwelling place in the wilderness, with long hair and beard and in his shabby robes. When he saw the Jetavana, there was no one there. He asked a monk who was responsible for monastic property, “Where is the community of monks headed by the Buddha?”
The monk told him, “They have been invited by the householder Anāthapiṇḍada.” [F.163.b]
The venerable Mahākāśyapa thought, “I will eat almsfood there and serve the community of monks headed by the Buddha.”
When he went to the house of the householder Anāthapiṇḍada, the doorkeeper said, “O noble one, please do not enter the house.”
“Why?”
“The householder Anāthapiṇḍada ordered me, ‘Do not let non-Buddhist ascetics enter the house until the community of monks headed by the Buddha has finished the meal. After that, I will give a meal to the non-Buddhist ascetics.’ ”
“I have attained a great boon,” thought the venerable Mahākāśyapa, “for the brahmins and householders do not know me to be a śramaṇa who is a son of the Śākyans. I will go and practice compassion for poor people.” With this thought, he went to a park and asked himself, “Whom should I accept as a follower today?”
Shortly afterward, he approached a leprous beggar woman600 who was wandering and begging, and from whose body pus and blood were oozing. She had obtained by begging water that had been used for boiling rice. She saw the venerable Mahākāśyapa, whose body was beautiful, whose mind was pure, and whose behavior was calm, and thought, “I have certainly not performed any service for such a one worthy of veneration in the past; because of that, I am now in this circumstance. If the noble one Mahākāśyapa accepts out of compassion for me this water that had been used for boiling rice, I will offer it to him.”
The venerable Mahākāśyapa knew her thoughts and held out his bowl, saying, “Sister, if you will give it to me, please pour it into this bowl.” Then her mind was filled with faith. When she poured the water into the bowl, a bee fell into it. She tried to remove it, but then one of her fingers broke off and fell into the water that had been used for boiling rice. She thought, “Even though the noble one, concerned about my feelings, may not throw it out, he will not consume it.”
The venerable Mahākāśyapa, knowing her thoughts, [F.164.a] went to a wall in front of her, sat down by the wall, and ate. She thought, “Although the noble one, concerned about my feelings, has eaten some of the food, it will not serve as a meal.”
The venerable Mahākāśyapa, knowing her thoughts, said to the beggar woman, “Rejoice, sister. I will live for a whole day and night with this meal given by you.”
She rejoiced greatly, thinking, “I offered almsfood to the noble one Mahākāśyapa, and he accepted it!” She died, her mind filled with faith in the venerable Mahākāśyapa, and was reborn among the gods of Tuṣita.
Śakra, Lord of the Gods, saw her offer water that had been used for boiling rice, gain faith, and die, but he did not see where she was reborn, even though he tried to find her among the beings of hell, the animals, the hungry ghosts, the humans, the gods attendant on the Four Great Kings, and the Thirty-Three Gods. Thus, the knowledge of gods works downward, not upward. [B40]
Thereupon Śakra, Lord of the Gods, went to the Blessed One. When he arrived, he asked the Blessed One a question, singing it in verse:
The Blessed One answered:
Śakra, Lord of the Gods, then thought, “These humans give donations and make merit, even though they do not understand merit. Why should I, who does understand merit and am now enjoying the fruit of my merit, not give donations and make merit? [F.164.b] Since this noble one Mahākāśyapa is compassionate toward those who are wretched, helpless, poor, and destitute, I will now offer almsfood to him.”
He produced a solitary, tumbledown, very shabby house in a village of the poor, and he himself changed into a shaggy-haired weaver in a hempen garment, whose limbs were covered with cuts, and began to weave cloth. Śacī, a goddess, dressed as the wife of the weaver and began to weave, throwing the shuttle.601 Divine food was prepared by his side.
Then, being compassionate toward those who are wretched, helpless, and destitute, the venerable Mahākāśyapa arrived in due course at the house. When he stood at the door holding his bowl, thinking that it was a suffering man, Śakra, Lord of the Gods, filled the bowl with divine food. The venerable Mahākāśyapa then thought:
It is natural that the knowledge of arhats does not function when they are not particularly attentive. When he focused his attention, he saw that the man was Śakra, Lord of the Gods, and said, “O Kauśika, the arrows of your longtime uncertainty and doubt have been uprooted by the Tathāgata, the Arhat, the Perfectly Awakened One, so why do you interfere with suffering people?”
“O noble one Mahākāśyapa, why do I interfere with suffering people? These humans give donations and make merit, even though they do not understand merit. I do understand merit and am now enjoying the fruit of my merit; why should I not give donations and make merit? [F.165.a] Did the Blessed One not say this:
Thereafter the venerable Mahākāśyapa was attentive whenever he entered a house for alms. At that time, Śakra, Lord of the Gods, remaining in the air, filled the venerable Mahākāśyapa’s bowl with divine food. The venerable Mahākāśyapa turned the bowl upside down, whereupon the food and drink were wasted. When the monks reported this matter to the Blessed One, the Blessed One said, “On account of that, I authorize you to have a cover for a bowl.”603
Then there was a loud shout: “The beggar woman So-and-so offered water that had been used for boiling rice to the noble one Mahākāśyapa, and she was reborn among the gods of Tuṣita!”
B. The Offerings by King Prasenajit604
When King Prasenajit of Kosala heard that the beggar woman So-and-so had offered water that had been used for boiling rice to the noble one Mahākāśyapa and had been reborn among the gods of Tuṣita, he went to the Blessed One. Upon his arrival, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When King Prasenajit of Kosala had sat down to one side, the Blessed One, through talk consistent with the Dharma, instructed, inspired, … him. After he had … delighted him…, the Blessed One remained silent. Then King Prasenajit of Kosala rose from his seat, draped his upper robe over one shoulder, knelt on his right knee, made the gesture of supplication to the Blessed One, and said, “May the Blessed One assent to my offer of a meal for seven days, in the name of the noble one Mahākāśyapa.” [F.165.b]
The Blessed One assented to King Prasenajit of Kosala by remaining silent. Then King Prasenajit of Kosala, knowing that the Blessed One had assented by remaining silent, bowed low until his forehead touched the Blessed One’s feet, and departed from his presence. Thereupon King Prasenajit of Kosala prepared a pure and fine meal during the night. After he rose at dawn, he prepared seats, set up a jeweled pitcher, and let the Blessed One know the time by messenger … with his own hands he served and satisfied them….
A certain beggar was sitting in the elder’s seat. His mind was filled with faith when he thought, “Understanding merit and enjoying the fruit of his merit, this king gives donations and makes merit, not content with the merit there is.”
King Prasenajit of Kosala, with his own hands, served and satisfied the community of monks headed by the Buddha with a pure and fine meal. Knowing the Blessed One had finished his meal and washed his hands and his bowl, he took a low seat and sat before the Blessed One in order to hear the Dharma. Then the Blessed One said, “Great King, to whose name shall I assign the rewards of the offerings, yours or that of someone who has made greater merit than you?”
The king thought, “The Blessed One has accepted the almsfood from me. Who, then, has made greater merit than I?” He said, “O Blessed One, may the Blessed One assign the rewards of the offerings to the name of someone who has made greater merit than I.”
The Blessed One then assigned the rewards of the offerings to the name of the beggar. [F.166.a] He did this for six days. On the sixth day, the king was plunged into grief, resting his cheek on his hand, thinking, “The Blessed One assigned the rewards of the offerings to the name of a beggar, though he had accepted the almsfood from me.”
The ministers saw him and asked, “Your Majesty, why are you plunged into grief, resting your cheek on your hand?”
“Sirs,” replied the king, “the Blessed One assigned the rewards of the offerings to the name of a beggar, though he had accepted the almsfood from me. How can I help being plunged into grief?”
Then an old minister said, “Your Majesty, do not worry. We will somehow arrange it so that tomorrow the Blessed One will assign the rewards of the offerings to the name of Your Majesty only.” He then instructed the laborers, “Tomorrow you should prepare finer food, so that half of the distributed food will enter the monks’ bowls and the other half will fall on the ground somehow.”
The next day they prepared finer food. Then, knowing that the community of monks headed by the Buddha had sat down in comfort, they began to serve them, placing half of the food into the monks’ bowls and letting the other half fall on the ground. The beggar rushed to gather the food that had fallen on the ground, but the waiters blocked him. Then the beggar said, “If this king has much treasure, why does he not give it to suffering, begging people like us? What is the use of this wasted food?” His mind being disturbed, the beggar was not able to maintain his mind filled with faith as before.
When the community of monks headed by the Buddha had finished the meal, the king went home without hearing the rewards of the offerings assigned, thinking, “The Blessed One will not assign the rewards of the offerings to my name.” [F.166.b] But the Blessed One did assign the rewards of the offerings to the name of King Prasenajit of Kosala, saying:
C. The Former Life of King Prasenajit605
Thereupon the venerable Ānanda said to the Blessed One, “O Honored One, although the Blessed One has had meals at the palace of King Prasenajit of Kosala many times and assigned the rewards of the offerings, I have never heard him assign the rewards of the offerings in such a way in the past.”
“Ānanda,” replied the Blessed One, “do you want to hear about the karmic bond related to King Prasenajit of Kosala’s saltless gruel?”
“O Blessed One, it is the right time. Sugata, it is the right time. If the Blessed One reveals the karmic bond related to King Prasenajit of Kosala’s saltless gruel, the monks will listen to it and grasp it.”
Then the Blessed One said to the monks, “Monks, there once lived a householder in a certain hamlet. He took a wife from a family of equal rank, and he and his wife played, made love, and enjoyed themselves. Thus, a boy who was well proportioned, attractive, and pleasant to behold was born … and raised, and he grew up.606
“Thereupon the householder said to his wife, ‘Good lady, since a son who will bring us debts and deprive us of our property has been born to us, I will go abroad bearing merchandise.’
“ ‘My dear, please do so,’ she replied.
“He went abroad bearing merchandise, and, unfortunately, died there. Since his possessions were modest, his domestic property ran out, and his son suffered poverty. A friend of the householder [F.167.a] said to him, ‘Son, work in my fields, and I will provide you with food.’
“The son began to work in the man’s field, and the man provided him with food.
“Then, one day there was a festival. The boy’s mother thought, ‘Today the householder’s wife will be busy giving a meal to her friends, kinsmen, relatives, śramaṇas, and young brahmins. So I will go to her in advance to get my son’s meal.’
“She went in advance to the wife of the householder and asked her for a meal. The wife became angry and said, ‘Why should I give a meal to a servant boy when I have not yet even given it to śramaṇas, brahmins, and relatives? Wait all day; I will give you a double portion tomorrow.’
“Then the boy’s mother thought, ‘Perhaps my son has become hungry; I will take him this saltless wheat gruel of mine.’
“She then took it to the field. The boy saw her from a place nearby and asked, ‘Mother, is there not anything tasty?’
“ ‘Son,’ she said, ‘we do not have even an ordinary meal today.’
“ ‘Why, mother?’607
“She explained to her son in detail all that the householder’s wife had said, and told him, ‘I brought this saltless wheat gruel. Son, please eat it.’
“ ‘Just leave it,’ he replied. She left it and departed.
“When the buddhas do not appear, there appear self-awakened ones as the only ones worthy of veneration in the world, who are compassionate toward inferior, wretched people and content with places to sit on the outskirts of towns.608
“At that time, a certain self-awakened one arrived at that place. The boy saw him whose body was beautiful, whose mind was pure, and whose behavior was calm, and thought, ‘Certainly I have not performed any service for such a one so worthy of veneration in the past; because of that, I am now in this circumstance. If he accepts this saltless gruel from me, I will offer it to him.’
“The self-awakened one knew the poor man’s thoughts [F.167.b] and held out his bowl, saying, ‘Sir, if you will give it to me, please pour it into this bowl.’ Then, out of strong faith, the boy offered the saltless gruel to the self-awakened one.
“What do you think, monks? That one who was the poor boy at that time, on that occasion, was indeed this King Prasenajit of Kosala. Because of that karma, namely, his offering the saltless gruel to the self-awakened one at that time, on that occasion, he ruled over the kingdom of the Thirty-Three Gods six times. In this Śrāvastī, too, he has been an anointed kṣatriya king six times. And because of the remains of that karma, he became an anointed kṣatriya king in this life, too. Alluding to the maturation of the karma in which his offering of gruel was completed, I said:
Then there was a loud shout: “The Blessed One has revealed the karmic bond related to King Prasenajit of Kosala’s saltless gruel!”
Having heard this, King Prasenajit of Kosala went to the Blessed One. When he arrived, he bowed low until his forehead touched the Blessed One’s feet, and then he sat down to one side. When the king had sat down to one side, the Blessed One, through talk consistent with the Dharma . . . . When he had … delighted him…, the Blessed One remained silent. Then King Prasenajit of Kosala rose from his seat, draped his upper robe over one shoulder, knelt on his right knee, made the gesture of supplication to the Blessed One, and said, “May the Blessed One together with the community of monks assent to my offer of the requisites, namely, robes, almsfood, bedding and seats,609 [F.168.a] and medicines for the sick, for three months.” The Blessed One assented to King Prasenajit of Kosala by remaining silent. Thereupon King Prasenajit of Kosala began to provide the community of monks headed by the Buddha with meals of a hundred flavors, dress each monk with clothes worth a hundred thousand ordinary clothes, and offer rows of lamps, having gathered ten million bottles of oil, for three months. At the time of meals and offerings it was very loud and noisy.
D. The Offering of a Lamp by a Beggar Woman610
Thereupon a certain beggar woman who was long suffering entered the city for alms, carrying a broken oil-vessel. When she heard that loud, noisy cry, she asked others, “Sirs, what is this loud, noisy cry?”
People told her, “King Prasenajit of Kosala has begun to provide the community of monks headed by the Buddha with meals of a hundred flavors, dress each monk with clothes worth a hundred thousand ordinary clothes, and offer rows of lamps, having gathered ten million bottles of oil, for three months.”
The beggar woman thought, “Not content with his other merits, this King Prasenajit of Kosala still makes donations and makes merit today. Now I too will beg for oil from someone and offer a lamp to the Blessed One.”
Having begged and obtained a little oil, she poured it into the vessel and offered a lamp to the Blessed One’s walking path. Throwing herself at the foot of the walking path, she made this aspiration: “By this root of merit, may I become a teacher named Śākyamuni when people’s lifespans are a hundred years long, just as this teacher, the Blessed One Śākyamuni, appeared when people’s lifespans were a hundred years long. And just as his two best and wisest disciples are Śāriputra and Maudgalyāyana, his attendant monk is Ānanda, his father is Śuddhodana, his mother is Queen Mahāmāyā, his son is Prince Rāhulabhadra, and his city is Kapilavastu,611 so too may my two best and wisest disciples [F.168.b] be Śāriputra and Maudgalyāyana, my attendant monk be Ānanda, my father be Śuddhodana, my mother be Queen Mahāmāyā, my son be Prince Rāhulabhadra, and my city be Kapilavastu. And just as this blessed one will be completely emancipated, having his bones distributed, so too may I be completely emancipated, having my bones distributed.”
At that time all the other lamps went out, and only the lamp she had lit remained burning.
It is natural that until the buddhas, the blessed ones, retire, the attendants of the buddhas, the blessed ones, do not retire. The venerable Ānanda thought, “It is impossible, out of the question, for the buddhas, the blessed ones, to go to bed in a bright place. I will now extinguish the lamp.”
He tried to extinguish the lamp by hand, but in vain. Then he tried with the hem of his garment, and then with a fan, but he still was not able to extinguish the lamp. The Blessed One asked the venerable Ānanda, “Ānanda, what are you doing?”
“O Blessed One,” he answered, “I thought, ‘It is impossible, out of the question, for the buddhas, the blessed ones, to go to bed in a bright place. I will now extinguish the lamp.’ I tried to extinguish the lamp by hand, but in vain. Then I tried with the hem of my garment, and then with a fan, but it still was in vain.”612
“Ānanda,” said the Blessed One, “do not waste your effort. Even if a violent storm arose, it could not extinguish that lamp, let alone a hand, the hem of a garment, or a fan. That lamp was lit by this girl with a great resolution. Ānanda, this girl will become a tathāgata, an arhat, a perfectly awakened one named Śākyamuni when people’s lifespans are a hundred years long, [F.169.a] and his two best and wisest disciples will be Śāriputra and Maudgalyāyana, his attendant monk Ānanda, his father Śuddhodana, his mother Queen Mahāmāyā, his son Prince Rāhulabhadra, and his city Kapilavastu. And he will be completely emancipated, having his bones distributed.”
There was then a loud shout: “Since the beggar woman So-and-so offered a lamp to the place for the Blessed One’s walking, the Blessed One predicted her supreme and complete awakening!” Having heard this, devout brahmins and householders offered her all the requisites, thinking about her future merit.
E. The Question of King Prasenajit: The Offerings Made by the Buddha in His Former Lives613
Having heard this, and prompted by curiosity, King Prasenajit of Kosala prepared a thousand oil vessels, arranged various lamps, and lit lamps made from four different-colored precious materials at the walking path. Then he went to the Blessed One and said, “O Honored One, I invited the Blessed One for seven days for the purpose of veneration of the noble one Mahākāśyapa, and the Blessed One revealed the karmic bond related to my saltless gruel in the past. Further, I have offered meals to the Blessed One together with the community of disciples for three months, dressed each monk with clothes worth a hundred thousand ordinary clothes, and offered rows of lamps, having gathered ten million bottles of oil. But the Blessed One has not predicted my supreme and complete awakening. If I am going to become the best in the world, the leader, too, it would be nice if the Blessed One would predict my supreme and complete awakening.”614
“Great King,” replied the Blessed One, “supreme and complete awakening is profound. It appears profound, it is hard to see [F.169.b] or know, it is inconceivable, it is not the object of words, but subtle, and it is to be known only by those of keen perception, the wise, the learned. It is not attained by one donation or a hundred, a thousand, or a hundred thousand donations of yours. But, Great King, if you wish for supreme and complete awakening, you should give donations, make merit, and serve, attend, and wait on good friends.615 Giving donations, making merit, and serving, attending, and waiting on good friends, you will someday become the best in the world, the leader.”616
Being told this, King Prasenajit of Kosala burst into tears. Then King Prasenajit of Kosala wiped his tears away with the hem of his garment and asked the Blessed One, “O Honored One, how many donations did the Blessed One give, and how much merit did he make, seeking supreme and complete awakening?”
F. Former Life Stories I618
1. Māndhātṛ620
a. The Story of King Māndhātṛ621
“Great King,622 once, when people’s lives were immeasurably long, there appeared a king named Upoṣadha. One day a soft, fleshy tumor developed on the crown of his head; it was exceptionally soft, just like tūla cotton or karpāsa cotton, and caused no pain. [F.170.a] When it had fully enlarged, it burst open and a boy emerged from it. He was well proportioned, attractive, pleasant to behold, and gold in complexion, his head like a parasol and with long arms, a broad forehead, eyebrows that meet, a prominent nose, and every major limb and minor appendage of his body complete, and his body was fully ornamented with the thirty-two marks of a great man.
“Soon after birth, he was brought to the harem. As soon as the eighty thousand623 consorts of King Upoṣadha saw the prince, milk squirted out from all of their breasts, and each said, ‘Suckle at my breast (*mān dhaya)!’ Therefore, he was named Māndhātṛ. Other people said that since he had been born (jāta) from the crown of the head (mūrdhnā), the prince should be named Mūrdhnāta. There some people knew him as Māndhātṛ and others as Mūrdhnāta.624
“While Prince Māndhātṛ was playing princely games, six successive Śakras died.625 While he was in the position of crown prince, another six successive Śakras died.
“One day Prince Māndhātṛ went to the countryside. After he had gone to the countryside, King Upoṣadha became sick. Although he was provided with medicines derived from roots, stalks, leaves, flowers, and fruits, the illness just kept on getting worse. He ordered his ministers, ‘Sirs, anoint the prince as king quickly.’
“ ‘Certainly, Your Majesty.’
“The ministers sent a messenger, saying, ‘King Upoṣadha has become sick. He said, “Call the prince and let him accept the royal anointing.” Hence the prince should come quickly.’ When the messenger had departed, King Upoṣadha died. Then the ministers sent another messenger, saying, ‘O Prince, your father has passed away. Please come and accept the kingdom.’
“Prince Māndhātṛ stayed there, thinking, ‘Since my father has passed away, what use is there in my going there?’ The ministers again met together and sent a minister as a messenger. [F.170.b] He went to the prince and requested, ‘O Prince, please accept the kingdom.’
“ ‘If I obtain the kingdom according to the Dharma,’ replied the prince, ‘the royal anointing will take place here.’
“The ministers sent a message: ‘Your Majesty, the royal anointing requires many things. We perform the royal anointing in the palace on a jeweled floor with a throne, parasol, crown, and bracelet. Therefore, the prince must come to this very place.’
“ ‘If I obtain the kingdom according to the Dharma,’ replied the prince, ‘everything necessary will appear here.’
“A yakṣa named Divaukasa, attendant on Prince Māndhātṛ, brought there a jeweled floor and throne. People living in the palace then spontaneously came together, bringing a parasol, crown, and bracelet. Since the people living in the palace spontaneously (svayaṃ) came (āgata), the place was named Sāketā.
“Thereupon the ministers, army, citizens, and provincial dwellers also brought there the water for the royal anointing. They said, ‘Your Majesty, please accept the royal anointing.’
“ ‘Am I being crowned by humans?’ he replied. ‘If I obtain the kingdom according to the Dharma, I will be crowned by nonhumans.’
“Thus, he was crowned by nonhumans, and his seven treasures appeared: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. He had a thousand sons who were brave, bold, and endowed with excellent physiques, and who would defeat the enemy’s army.
“There were comfortable woods near Vaiśālī, and there lived five hundred ṛṣis who had the five kinds of supernormal knowledge.626 There lived many birds in the woods, too. Since dhyāna is disturbed [F.171.a] by voices, when the birds in flight made a sound, a ṛṣi named Durmukha became angry and cursed them: ‘May your wings be broken!’ Their wings did break on account of the angry ṛṣi, and so they began to walk.
“When the king was traveling through the country, he saw the birds walking and asked his ministers, ‘Why are these birds walking?’
“ ‘Your Majesty, since dhyāna is disturbed by voices, angry ṛṣis cursed the birds, and so their wings broke on account of the angry ṛṣis.’
“ ‘There seem to be such ṛṣis who are not compassionate toward beings,’ the king remarked, and then he ordered, ‘Sirs, command the ṛṣis today not to live in my land.’
“The ministers went to the ṛṣis and conveyed the order: ‘It was uttered from His Majesty’s lips: “You must not live in my land.” ’
“The ṛṣis thought, ‘Since this king is the ruler of the four continents, let us go to the terrace of Mount Sumeru.’ They went there and settled in.627
“King Māndhātṛ’s people were thinkers, measurers, and investigators. Thinking and investigating, they exerted themselves in their respective arts and technical skills. Since they were thinkers, measurers, and investigators, they were named ‘born from thought’ (manuja, ‘human being’).628
“They began to work in the fields. When the king was traveling through the country, he saw the people working in the fields, and he asked his ministers, ‘What are these people doing?’
“ ‘Your Majesty,’ replied the ministers, ‘they are growing grains and so on in order to make medicine from them.’
“The king wondered, ‘Why do the people in my land have to work in the fields?’ [F.171.b] Then he said, ‘The gods should cause a rain of twenty-seven kinds of seeds.’
“As soon as King Māndhātṛ had wished this, the gods did cause a rain of twenty-seven kinds of seeds. King Māndhātṛ asked his provincial dwellers, ‘Whose merit caused these?’
“ ‘Both Your Majesty’s and ours did,’ they answered.
“Then, the people began to plow the cotton fields. Again, when King Māndhātṛ was traveling through the country, he saw them and asked his ministers, ‘What are these people doing?’
“ ‘Your Majesty, these people are plowing the cotton fields,’ the ministers replied.
“ ‘What need is there?’ asked the king.
“ ‘Your Majesty,’ they explained, ‘they do this in order to make clothes.’
“ ‘Why do the people in my land have to plow the cotton fields?’ King Māndhātṛ wondered. ‘The gods should cause a rain of cotton.’
“As soon as King Māndhātṛ had thought this, the gods did cause a rain of cotton seeds. King Māndhātṛ asked his provincial dwellers, ‘Whose merit caused these?’
“ ‘Both Your Majesty’s and ours did,’ they answered.
“Then, these people began to spin the cotton, and the king asked, ‘What are these people doing?’
“ ‘Your Majesty, they are spinning cotton into thread,’ said the ministers.
“ ‘Why do the people in my land have to spin cotton into thread?’ the king wondered. ‘The gods should cause a rain of cotton threads.’
“As soon as King Māndhātṛ had thought this, the gods did cause a rain of cotton threads. The king asked, ‘Whose merit caused these?’
“ ‘Both Your Majesty’s and ours did,’ they answered.
“After that, they began in due course to weave the cotton. The king asked, ‘What are they doing?’
“ ‘Your Majesty,’ they said, ‘they are weaving cotton into cloth.’
“ ‘Why do the people in my land have to weave cotton into cloth?’ King Māndhātṛ wondered. [F.172.a] ‘The gods should cause a rain of cotton cloth.’
“As soon as King Māndhātṛ had thought this, the gods did cause a rain of cotton cloth. The king asked, ‘Whose merit caused these?’
“ ‘Both Your Majesty’s and ours did,’ they answered.
“The king thought, ‘These people do not realize the power of my merits. I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physique, and who will defeat the enemy’s army. Now, may a rain of jewels fall in my palace, but not even a kārṣāpaṇa outside!’
“As soon as King Māndhātṛ had thought this, a rain of jewels did fall in the palace for seven days, but not even a kārṣāpaṇa fell outside. It looked like someone possessing great dignity and great magical power, having made merit and performed good deeds, was enjoying the fruit of his merit. The king asked, ‘Whose merit caused these?’
“ ‘Your Majesty’s did,’ they answered.
“The king said, ‘Sirs, you are wrong. If you had first said, “Your Majesty’s merit did,” I would have caused a rain of jewels throughout the continent of Jambu. But whoever wants jewels among you can take as many jewels as he wants.’
“The king asked the yakṣa named Divaukasa, attendant on Māndhātṛ, ‘Is there any other continent where they do not obey my orders?’
“ ‘Your Majesty,” Divaukasa answered, ‘there is a continent called Videha in the east, [F.172.b] which is rich, prosperous, peaceful, abundant in food, and full of many people. May Your Majesty go to that continent and rule it.’
“Then King Māndhātṛ thought, ‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. Also, a rain of jewels fell in my palace for seven days. But it is said that there is another continent, which is called Videha in the east. I will now go to that continent and rule over it.’
“As soon as he had thought this, King Māndhātṛ flew with an army of eight trillion up into the sky, surrounded by his thousand sons and preceded by his seven treasures. King Māndhātṛ went to Videha in the east and lived there. Like a being possessing great dignity and great magical power, having made merit and performed good deeds, enjoying the fruit of his merit, King Māndhātṛ ruled over the continent of Videha in the east for many years—hundreds of years, thousands of years, hundreds of thousands of years. While he was ruling over the continent of Videha in the east, six successive Śakras died.
“Again, King Māndhātṛ asked the yakṣa Divaukasa, ‘Is there any other continent where they do not obey my orders?’
“ ‘Your Majesty,’ Divaukasa answered, ‘there is a continent called Godānīya in the west, which is rich, prosperous, peaceful, abundant in food, and full of many people. May Your Majesty go to that continent and rule it.’ [F.173.a] [B41]
“Then King Māndhātṛ thought, ‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. Also, a rain of jewels fell in my palace for seven days. I went to the continent of Videha in the east, too. I ruled over the continent of Videha in the east for many years—hundreds of years, thousands of years, hundreds of thousands of years. But it is said that there is another continent, which is called Godānīya in the west. I will now go to that continent and rule over it.’
“As soon as he had thought this, King Māndhātṛ flew with an army of eight trillion up into the sky, surrounded by his thousand sons and preceded by his seven treasures. King Māndhātṛ went to Godānīya in the west and lived there. Like a being possessing great dignity and great magical power, having made merit and performed good deeds, enjoying the fruit of his merit, King Māndhātṛ ruled over the continent of Godānīya in the west for many years—hundreds of years, thousands of years, hundreds of thousands of years. While he was ruling over the continent of Godānīya in the west, six successive Śakras died.
“Again, King Māndhātṛ asked the yakṣa Divaukasa, ‘Is there any other continent where they do not obey my orders?’
“ ‘Your Majesty,’ Divaukasa answered, ‘there is a continent called Kuru in the north, which is rich, prosperous, peaceful, abundant in food, and full of many people. Moreover, these people are free from both attachment and acquisitiveness. May Your Majesty go to that continent and there command your army!’
“Then [F.173.b] King Māndhātṛ thought, ‘‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. Also, a rain of jewels fell in my palace for seven days. I went to the continent of Videha in the east, too. I ruled over the continent of Videha in the east for many years—hundreds of years, thousands of years, hundreds of thousands of years. I went to the continent of Godānīya in the west, too. I ruled over the continent of Godānīya in the west for many years—hundreds of years, thousands of years, hundreds of thousands of years. But it is said that there is another continent, called Kuru in the north, which is rich, prosperous, peaceful, abundant in food, and full of many people. Moreover, these people are free from both attachment and acquisitiveness. I will now go to that continent and there command my army.’
“As soon as he had thought this, King Māndhātṛ flew with an army of eight trillion up into the sky, surrounded by his thousand sons and preceded by his seven treasures.630
“When King Māndhātṛ saw a white place beside Mount Sumeru, he asked the yakṣa Divaukasa, ‘Divaukasa, what is that white place?’
“ ‘Your Majesty, those are grains of rice of the people of Kuru in the north, which does not need plowing or sowing. Thus, the people of Kuru in the north enjoy rice that does not need plowing or sowing.631 Go there, Your Majesty, and you will enjoy such a kind of rice, too.’
“When he had heard this, King Māndhātṛ said to his ministers, ‘Leaders, do you see that white place?’ [F.174.a]
“ ‘Yes, we do, Your Majesty.’
“ ‘Leaders, those are grains of rice of the people of Kuru in the north, which does not need plowing or sowing. Thus, the people of Kuru in the north enjoy rice that does not need plowing or sowing. Go there and you will enjoy such a kind of rice, too.’
“When King Māndhātṛ proceeded, he also saw from a distance very beautiful trees like a row of garlands beside Mount Sumeru. Having seen them, he again asked the yakṣa Divaukasa, ‘Divaukasa, what are those very beautiful trees like a row of garlands?’
“ ‘Your Majesty, those are the wish-fulfilling trees of the people of Kuru in the north. Thus, the people of Kuru in the north wear clothes produced by the wish-fulfilling trees.
“Having heard this, King Māndhātṛ said to his ministers, ‘Leaders, do you see those very beautiful trees like a row of garlands?’
“ ‘Yes, we do, Your Majesty.’
“ ‘Leaders, those are the wish-fulfilling trees of the people of Kuru in the north. Thus, the people of Kuru in the north wear clothes produced by the wish-fulfilling trees. Go there and you will wear the clothes produced by the wish-fulfilling trees, too.’
“King Māndhātṛ then went to Kuru in the north and lived there. Like a being possessing great dignity and great magical power, having made merit and performed good deeds, enjoying the fruit of his merit, King Māndhātṛ commanded his army in the continent of Kuru in the north for many years—hundreds of years, thousands of years, hundreds of thousands of years. While he was commanding his army there, six successive Śakras died.
“Again, King Māndhātṛ asked the yakṣa Divaukasa, ‘‘Is there any other continent where they do not obey my orders?’ [F.174.b]632
“ ‘No, Your Majesty, there is not. But the Thirty-Three Gods enjoy long lives, excellent figures, and much happiness, and they live in a high heavenly palace for a long time. Your Majesty should now go to see the Thirty-Three Gods!’
“The king thought, ‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. Also, a rain of jewels fell in my palace for seven days. I went to the continent of Videha in the east, too. I ruled over the continent of Videha in the east for many years—hundreds of years, thousands of years, hundreds of thousands of years. I went to the continent of Godānīya in the west, too. I ruled over the continent of Godānīya in the west for many years—hundreds of years, thousands of years, hundreds of thousands of years. I went to the continent of Kuru in the north, too. I commanded my army in the continent of Kuru in the north for many years—hundreds of years, thousands of years, hundreds of thousands of years. But it is said that the Thirty-Three Gods enjoy long lives, excellent figures, and much happiness, and they live in a high heavenly palace for a long time. I will now go to see the Thirty-Three Gods.’
“As soon as he had thought this, King Māndhātṛ flew with an army of eight trillion [F.175.a] up into the sky, surrounded by his thousand sons and preceded by his seven treasures.
“Mount Sumeru, the king of mountains, is surrounded by seven golden mountains. King Māndhātṛ stayed on golden Mount Nimindhara. While he was commanding his army there, six successive Śakras died. He then went from Mount Nimindhara to golden Mount Vinataka and stayed there. While he was commanding his army there, six successive Śakras died. He then went from Mount Vinataka to golden Mount Aśvakarṇa. While he was commanding his army there, six successive Śakras died. He then went from Mount Aśvakarṇa to golden Mount Sudarśana. While he was commanding his army there, six successive Śakras died. He then went from Mount Sudarśana to golden Mount Khadiraka. While he was commanding his army there, six successive Śakras died. He then went from Mount Khadiraka to golden Mount Īṣādhāra. While he was commanding his army there, six successive Śakras died. He then went from Mount Īṣādhāra to golden Mount Yugandhara. While he was commanding his army there, six successive Śakras died.
A Section Index:
“He then flew up into the sky from Mount Yugandhara and departed. The five hundred ṛṣis were living on the terrace of Mount Sumeru. They saw the king coming and said, ‘Sirs, that quarrelsome king is coming.’
“Then the ṛṣi named Durmukha scooped up water with his hands and scattered it so that the army was blocked. The most treasured minister634 [F.175.b] went before him and said to the ṛṣis:
“ ‘The ṛṣis have,’ answered the most treasured minister.
“ ‘What do these ṛṣis most cherish?’ asked the king.
“ ‘Your Majesty,’ replied the minister, ‘they most cherish their locks of hair.’
“The king said, ‘May these people have their locks of hair fall out and become my attendants.’ The locks of their hair then did fall out, and they began to run before the king, holding bows and arrows in their hands.
“ ‘Your Majesty,’ said the most treasured woman to the king, ‘these ṛṣis are ascetics; what use are they? Please release them.’
“When the king had released them, they recovered their vigor and actualized the five kinds of supernormal knowledge again. King Māndhātṛ again flew up into the sky together with his army.636
“Mount Sumeru, the king of mountains, touches the golden ground eighty thousand yojanas below sea level; another eighty thousand yojanas appear above the water. Thus, the mountain is one hundred sixty thousand yojanas in total. Each side of it is eighty thousand yojanas long, and thus the mountain is three hundred twenty thousand yojanas in circumference. Consisting of four kinds of precious substances, it is excellent, beautiful, and pleasant to behold.637 The Thirty-Three Gods live on its summit. Their five kinds of guards are deployed there, namely, aquatic nāgas, karoṭapāṇi yakṣas,638 mālādhāras, sadāmattas, and the Four Great Kings.
“When the aquatic nāgas blocked King Māndhātṛ’s army, King Māndhātṛ arrived at that place and asked, ‘Who has blocked this army?’
“ ‘Aquatic nāgas have,’ the members of the army answered.
“ ‘Am I fighting animals?’ wondered the king. [F.176.a] “Then he said, ‘May these aquatic nāgas become my attendants.’
“They began to go before King Māndhātṛ, and then these nāgas arrived where the karoṭapāṇi gods were. The gods asked them, ‘Sirs, why are you going?’
“ ‘A human king is coming here,’ they answered.
“Then the nāgas and karoṭapāṇi gods turned back and blocked the army again. King Māndhātṛ came and asked, ‘Who has blocked this army?’
“ ‘Your Majesty, these karoṭapāṇi gods have blocked the army,’ the members of the army answered.
“King Māndhātṛ said, ‘May these karoṭapāṇi gods become my attendants.’
“Then they began to run before King Māndhātṛ with the nāgas, and they arrived where the mālādhāra gods were. Those gods asked them, ‘Sirs, why are you running?’
“ ‘A human king is coming here,’ they answered.
“Then the gods and nāgas turned back and blocked the army again. The king arrived at that place and asked, ‘Who has blocked this army?’
“ ‘Your Majesty, the mālādhāra gods have,’ the members of the army answered.
“The king said, ‘May these mālādhāra gods become my attendants.’
“Then they began to run before him, and they arrived where the sadāmatta gods were. Those gods asked them, ‘Sirs, why are you running?’
“ ‘A human king is coming here,’ they answered.
“Then they turned back and blocked the army again. The king arrived at that place and asked, ‘Who has blocked this army?’
“ ‘Your Majesty, the sadāmatta gods have,’ the members of the army answered.
“Then they began to run before him, and went to the gods attendant on the Four Great Kings. Those gods asked them, ‘Sirs, why are you running?’
“ ‘A human king is coming here.’
“The Four Great Kings thought, ‘This being seems to have the great power of merit. We cannot block them.’
“Then the gods attendant on the Four Great Kings informed the Thirty-Three Gods, ‘A human king is coming here.’ The Thirty-Three Gods thought, ‘Since this being seems to have the great power of merit, we should not obstruct him but welcome him with offerings.’ Then the Thirty-Three Gods did welcome him with offerings.639
“When King Māndhātṛ stood at the summit of Mount Sumeru, he saw a green chain of forests like billowing clouds and asked the yakṣa Divaukasa, ‘Divaukasa, what is that green chain of forests like billowing clouds?’
“ ‘Your Majesty, that is the forest of the Thirty-Three Gods’ kovidāra trees, whose name is Pāriyātraka.640 The Thirty-Three Gods play, amuse themselves, and enjoy themselves there for the four months of the rainy season, obtaining and owning the divine objects of the five kinds of desires. Your Majesty should go there and play, amuse himself, and enjoy himself, possessing and owning the divine objects of the five kinds of desires, too.’
“Having heard this, King Māndhātṛ asked the ministers, ‘Leaders, do you see that green chain of forests like billowing clouds?’
“ ‘Yes, we do, Your Majesty.’
“ ‘Leaders, that is the Thirty-Three Gods’ kovidāra tree, whose name is Pāriyātraka. The Thirty-Three Gods play, amuse themselves, and enjoy themselves there for the four months of the rainy season, obtaining and owning the divine objects of the five kinds of desires. [F.177.a] Leaders, you should go there and play, amuse yourselves, and enjoy yourselves, obtaining and owning the divine objects of the five kinds of desires, too.’
“Again, on the summit of Mount Sumeru, after King Māndhātṛ saw a high, white object resembling billowing clouds, he asked the yakṣa Divaukasa, ‘Divaukasa, what is that high, white object resembling billowing clouds?’
“Your Majesty, that is the Thirty-Three Gods’ meeting hall, Sudharmā. The Thirty-Three Gods and the Four Great Kings meet together there and think, measure, and investigate divine and human matters. Your Majesty will go there, too.’
“Having heard this, King Māndhātṛ asked the ministers, ‘Leaders, do you see that high, white object resembling billowing clouds?’
“ ‘Yes, we do, Your Majesty.’
“ ‘Leaders, that is the Thirty-Three Gods’ meeting hall, Sudharmā. The Thirty-Three Gods and the Four Great Kings meet together there and think, measure, and investigate divine and human matters. Leaders, you will go there, too.’641
“The Thirty-Three Gods’ city, Sudarśana, is two thousand five hundred yojanas in length and width, and thus ten thousand yojanas in circumference. It is surrounded by seven golden walls, and each wall is three and a half yojanas high. On each wall, there are four towers made of gold, silver, lapis lazuli, and crystal. The walls are also provided with upward-facing and downward-facing windows. The ground in the city of Sudarśana is excellent, [F.177.b] beautiful, pleasant to behold, variegated—exceptionally variegated, and colored in a hundred and one hues. It is soft, exceptionally soft like tūla cotton or karpāsa cotton: it yields when one steps on it, and rises when one raises one’s foot. Divine mandārava flowers cover the ground to such a height that one sinks in them to the knees. When the wind rises, it clears the old flowers away and causes new flowers to fall. There are nine hundred ninety-nine gates in the city of Sudarśana, and at each gate there are five hundred yakṣas in blue garments and armor, holding bows and arrows, and thus they protect, guard, and adorn the Thirty-Three Gods.
“The streets in the city of Sudarśana are two thousand five hundred yojanas long and twelve yojanas wide. They are excellent, beautiful and pleasant to behold, spread with golden sand, sprinkled with sandalwood water, and covered with golden lattices. There are various ponds throughout the city. These ponds are surrounded by four kinds of bricks made of gold, silver, lapis lazuli, and crystal. The ponds are also provided with stairs made of gold, silver, lapis lazuli, and crystal, and the ponds are surrounded by parapets made of gold, silver, lapis lazuli, and crystal. The nails, rails, and bases of the gold parapets are made of silver; those of the silver parapets are made of gold; those of the lapis lazuli parapets are made of crystal; and those of the crystal parapets [F.178.a] are made of lapis lazuli.
“These ponds are filled with water that is honey-sweet and cool, covered with utpala, padma, kumuda, and puṇḍarīka flowers. There, various aquatic birds that assume any shape at will sing in melodious, beautiful, and pleasing voices. Everywhere around these ponds, trees bearing blossoms, trees bearing fruits, and trees bearing diadems grow in a very lovely manner, just like garlands skillfully made as earrings by a skilled garland maker or pupil of a garland maker. Various terrestrial birds that assume any shape at will sing in melodious and beautiful voices, too.
“In the city of Sudarśana, wish-fulfilling trees of four kinds of cloth, namely, blue, yellow, red, and white, produce four kinds of clothes of these colors, respectively. Gods and goddesses obtain at once exactly what they want from these trees.
“Four kinds of ornament trees produce four kinds of ornaments, namely, ornaments for the arms, ornaments for the ankles, ornaments to be worn under garments, and ornaments for display. Gods and goddesses obtain at once exactly what they want from these trees.
“Gods and goddesses may also obtain at once exactly what they want when they want any of the four kinds of musical instruments, namely, lutes, flutes, three-stringed lutes, and harps.
“Gods and goddesses may also obtain at once exactly what they want, when they want any of the four kinds of divine foods, namely, blue, yellow, red, and white.
“There are houses with balconies, cool rooms, terraces, windows, and skylights, [F.178.b] places where groups of women or groups of celestial nymphs gather. There the Thirty-Three Gods play, amuse themselves, and enjoy themselves with drinks of honey, liquor produced from honey, and liquor from kadamba blossoms, as well as various sounds of music. Thus they enjoy the fruit of their own merit.
“The Thirty-Three Gods’ divine meeting hall, Sudharmā, is three hundred yojanas in length and width, and nine hundred yojanas in circumference.642 It is excellent, beautiful, and pleasant to behold, made of crystal, and located four and a half yojanas above the city. There the Thirty-Three Gods’ seats are arranged: namely, the seats of the thirty-two brothers of Indra and the seat of Śakra, Lord of the Thirty-Three Gods. King Māndhātṛ’s seat was arranged at the very end of all these seats.
“The Thirty-Three Gods welcomed King Māndhātṛ with offerings. In due course, those beings who were known to have great power from the maturation of their own merits entered there; others sat down outside.
“King Māndhātṛ thought, ‘Certainly the last one of these arranged seats is mine.’ Then King Māndhātṛ thought, ‘Oh, I wish Śakra, Lord of the Gods, would offer half of his seat to me.’ Great King, as soon as he thought this, Śakra, Lord of the Gods, did offer half of his seat to King Māndhātṛ, and King Māndhātṛ sat down on half of the seat of Śakra, Lord of the Gods.
“Great King, when King Māndhātṛ and Śakra, Lord of the Gods, sat on one seat together, there was no difference, no distinction, and no contrast between them in their height, girth, perfection of figure, or [F.179.a] speaking, except that Śakra, Lord of the Gods, did not blink his eyes.643
“Great King, while King Māndhātṛ was sitting among the Thirty-Three Gods, thirty-six successive Śakras died.
“Thereupon a battle broke out there between the gods and the asuras. Whenever the asuras were defeated there, they closed the gate of their city and, after walking back and forth on the top of the wall, sat down; whenever the gods were defeated, they closed the gate of their city and, after walking back and forth on the top of the wall, sat down.644
“Then the asuras prepared their army consisting of four divisions. Having broken through the five barriers,645 they advanced to attack Śakra, Lord of the Gods. The yakṣas said to Śakra, Lord of the Gods, ‘Kauśika, please be informed that the asuras are approaching, having broken through the five barriers. Please get on with your business; do what should be done.’
“Then Śakra, Lord of the Gods, prepared his army consisting of four divisions and made them march against the asuras. When he saw this, King Māndhātṛ said, ‘Please stay here; I will go.’
“ ‘Please do so,’ replied Śakra.
“King Māndhātṛ then flew with an army of eight trillion up into the sky and sounded his bowstring. When they heard this, the asuras asked each other, ‘Whose bowstring is sounding?’ They heard that this was the sound of King Māndhātṛ’s bowstring, and felt wonder at this.
“Then King Māndhātṛ made his army proceed. It is natural that each chariot of fighting gods and asuras remains horizontally in the sky, not hovering above or below the others. But King Māndhātṛ’s chariot flew up into the sky above all the asuras [F.179.b] and stayed there. The asuras asked each other, ‘Who flew up into the sky above us and remains there?’
“When they heard that this was the human king, Māndhātṛ, they thought, ‘This being, whose chariot flies in the sky above us, is someone who is known to have great power from the maturation of his merits.’
“They were then defeated. Frightened and outfought, they turned their backs and retreated to the residence of the asuras.
“The ministers answered, ‘Your Majesty did.’
“ ‘I am superior to the Thirty-Three Gods,’ thought the king.
“Then King Māndhātṛ thought, ‘I have the continent of Jambu, which is rich, prosperous, peaceful, abundant in food, and full of many people. I have the continents of Videha in the east, Godānīya in the west, and Kuru in the north, too. I also have seven treasures: namely, the precious chakra, elephant, horse, jewel, woman, householder, and minister. Furthermore, I have a thousand sons who are brave, bold, and endowed with excellent physiques, and who will defeat the enemy’s army. A rain of jewels fell in my palace for seven days. I came to the Thirty-Three Gods, I entered the divine meeting hall, Sudharmā, and Śakra, Lord of the Gods, gave me half of his seat. Thus, I will now drive away Śakra, Lord of the Gods, from this residence, and I myself will rule all the kingdoms of gods and humans.’
“As soon as he thought this, Great King, King Māndhātṛ’s success ended. He alighted on the continent of Jambu, [F.180.a] became seriously ill, and experienced unbearable mortal pain.646
“Thereupon King Māndhātṛ’s ministers, astrologers,647 chief ministers648 who had installed the king on the throne, and those who lived by mantras went to King Māndhātṛ. When they arrived, they asked the king, ‘If, after Your Majesty passes away, the people in the kingdom left behind ask us, “Sirs, what did King Māndhātṛ say at his last moment?” how should we answer those people who ask this?’
“ ‘Leaders, if, after my death, the people left behind come to you and ask you this, you should answer those people, “Sirs, King Māndhātṛ is said to have passed away not content with the five objects of desire, even after having possessed the seven treasures, ruled over his kingdom in the four continents with the four kinds of human success, and even gone to the Thirty-Three Gods.” ’
“Great King, thus, in this way, you should know that few people die contented and satisfied with the objects of the five kinds of desires in the human world and that many people die discontented and unsatisfied with the objects of the five kinds of desires in the human world.650 [F.180.b]
“At that time citizens and provincial dwellers heard that King Māndhātṛ had become sick and was dying. After they had heard this, hundreds of thousands of people went to see King Māndhātṛ. The king told the people about the faults of desire and also talked about the faults of living at home and about rejecting desire. After they had heard this, hundreds of thousands of people abandoned their lives at home and went forth among ṛṣis. Having sat in the forest and practiced the four pure ways of abiding, they drove away their longing for objects of desire. Having practiced in this way many times, they were reborn as inhabitants of the world of Brahmā.
“Great King, while King Māndhātṛ was playing as a child, acting as the crown prince, ruling over the great kingdom in the continent of Jambu, living in the continents of Videha in the east, Godānīya in the west, Kuru in the north, and on the seven golden mountains, and going to the residence of the Thirty-Three Gods and living there, one hundred fourteen654 successive Śakras died.
“Great King, how long is the life of Śakra, Lord of the Gods? What is a hundred years for humans is one day for the Thirty-Three Gods. Thirty of these days is a month, and twenty of these months is a year. One thousand divine years in this calculation is the lifespan of the Thirty-Three Gods, which is equal to thirty-six million human years.655
“Great King, [F.181.a] the one who was Śakra at that time, on that occasion—the time when, having gone to the Thirty-Three Gods, King Māndhātṛ thought, ‘Oh, I wish Śakra, Lord of the Gods, would offer half of his seat to me’—is the monk Kāśyapa. The one who was Śakra, Lord of the Gods, at that time, on that occasion— the time when King Māndhātṛ thought, ‘I will now drive away Śakra, Lord of the Gods, from this residence, and I myself will rule the kingdoms of gods and humans’—is the Perfectly Awakened One Kāśyapa. Although the king was known as a being of immense power, he conceived an evil thought. Therefore, his success ended and he alighted on the continent of Jambu, became seriously ill, and experienced unbearable mortal pain.
“What do you think, Great King? That one who was King Māndhātṛ at that time, on that occasion, was indeed me. Although he benefited such a large number of beings, he did not attain supreme knowledge. But these acts were only a cause, only a condition, only a preparation for supreme and complete awakening.”
b. A Former Life of King Māndhātṛ: The Son of the Head of a Guild656
The king, feeling doubtful, inquired of the Buddha, the Blessed One, the one who severs all doubts, “O Honored One, what karma did King Māndhātṛ create that matured to cause that golden rain657 that fell for seven days as soon as he thought about it?”
“Great King, once in the past there appeared in the world a teacher named Sarvābhibhū, who was a tathāgata, an arhat, a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one.
“At that time there was a son of the head of a guild, who was newly married. By the custom of the region, a dowry was to be given to one’s daughter’s husband as soon as he married her; [F.181.b] the bride, adorned with flowers made of four kinds of jewels, was to be given to her husband; and the husband was to bring her to his house. The son of the head of a guild rode in a vehicle and departed for his house, carrying flowers made of four kinds of jewels.658 Soon after he departed, he met the Perfectly Awakened One Sarvābhibhū walking toward him along the road. When he saw him, who was fully ornamented with the thirty-two marks of a great man, whose figure one would never be tired of looking at, great faith arose in the man. With his mind filled with faith, he then alighted from the vehicle and scattered the flowers made of four kinds of jewels toward the Perfectly Awakened One Sarvābhibhū. The Perfectly Awakened One Sarvābhibhū exercised his magical power so that these flowers became as large as chariot wheels, which followed him when he walked and stopped when he stopped. With faith arisen, the man spoke some verses:
“What do you think, Great King? That one who was the son of the head of a guild at that time, on that occasion, was indeed me. Because of the maturation of that karma, namely, my gaining faith in the Perfectly Awakened One Sarvābhibhū and scattering flowers made of four kinds of jewels, a golden rain fell in my palace for seven days.”
c. A Former Life of King Māndhātṛ: A Grain Merchant661
“O Honored One, what karma did King Māndhātṛ create that matured to cause [F.182.a] his going to the Thirty-Three Gods, after ruling over the kingdom in the four continents?”
“Great King, once in the past there appeared in the world a teacher named Vipaśyin, who was a perfectly awakened one, perfect in knowledge and conduct, a sugata, world knowing, a supreme tamer of people to be tamed, a teacher of gods and humans, a buddha, and a blessed one. In his travels, in due course he arrived at the royal capital, Bandhumatī.
“Soon after, the Perfectly Awakened One Vipaśyin dressed early in the morning, took his bowl and his robe, and entered Bandhumatī, the royal capital, for alms. There a certain merchant dealing in grains saw the Perfectly Awakened One Vipaśyin, whose figure one would never tire of looking at, and then faith arose in the merchant. With faith arisen, he scooped up some mudga beans and poured them into a bowl. Out of these mudga beans, four entered the bowl, one hit the edge of the bowl and fell to the ground, and the rest fell directly on the ground, not reaching the bowl. Then, his faith having further increased, the merchant made an aspiration:
“What do you think, Great King? That one who was the merchant dealing in grains at that time, on that occasion, was indeed me. There, my faith in the Perfectly Awakened One Vipaśyin arisen, I scooped up some mudga beans and poured them into his bowl, four of which entered the bowl and the rest fell on the ground. Because of the maturation of this karma, I ruled over the kingdom in the four continents. [F.182.b] Because of the maturation of the karma in which one mudga bean hit the edge of the bowl and fell to the ground, I went to the Thirty-Three Gods. Great King, if the rest of the beans that had been poured had not fallen on the ground, I would have ruled over the kingdom among the gods and humans because of the maturation of that karma. That one who was the merchant dealing in grains at that time, on that occasion, was indeed King Māndhātṛ. Therefore, Great King, it will generate a great fruit, a great benefit, to perform service for the Buddha, the Blessed One, who possesses great compassion. Great King, you must learn that you should perform service for the Buddha, the Blessed One.”
2. Mahāsudarśana662
“Great King, again, seeking supreme and complete awakening, I benefited beings. Listen to that story.
“Great King, once there appeared a wheel-turning king named Mahāsudarśana, who had conquered the border regions in the four directions, was a righteous Dharma king, and had attained the seven treasures and four kinds of human success.663
“What were the seven treasures King Mahāsudarśana possessed? They were the precious chakra, elephant, horse, jewel, woman, householder, and minister.
“What were the four kinds of human success King Mahāsudarśana possessed?
“He had a long life, living for an exceptionally long time: While he was playing princely games, eighty-four thousand years passed. While he was in the position of crown prince, another eighty-four thousand years passed. While he was ruling over the great kingdom, another eighty-four thousand years passed. While he was leading the pure life of a royal ṛṣi, another eighty-four thousand years passed. This is said to be a success of King Mahāsudarśana: namely, his long life, his living for an exceptionally long time.
“Moreover, King Mahāsudarśana [F.183.a] was well proportioned, attractive, and pleasant to behold—he surpassed the human figure, though he did not attain a divine figure. This is said to be a success of King Mahāsudarśana: namely, his being well proportioned, attractive, and pleasant to behold.
“Moreover, King Mahāsudarśana was by nature free from harm and free from disease, and his temperature was in a good state, neither too cold nor too hot, but healthy. His stomach did not suffer any harm, and he safely digested all food and drink, whatever he consumed.664 This is said to be a success of King Mahāsudarśana: namely, his being naturally free from harm and disease.
“Moreover, King Mahāsudarśana was admired and loved by the citizens and provincial dwellers, just like a father by his sons. Great King, whenever he went to a park, King Mahāsudarśana ordered the charioteer, ‘Charioteer, drive the chariot properly and slowly. I will take the time to see the citizens and provincial dwellers.’ The citizens and provincial dwellers asked the charioteer, too, ‘Charioteer, drive the chariot properly and slowly. We will take the time to see His Majesty, too.’ This is said to be a success of King Mahāsudarśana: namely, his being admired and loved by the citizens and provincial dwellers.
“One day the citizens and provincial dwellers came to King Mahāsudarśana, bringing much gold and silver and many gems and bejeweled blankets. Upon their arrival, they said to King Mahāsudarśana, ‘We offer this much gold and silver and this many gems and bejeweled blankets to Your Majesty. May Your Majesty have compassion [F.183.b] and accept them.’
“ ‘Gentlemen, I do not want them, for I have such wealth in my land,’ said the king, and he did not accept them.
“Nonetheless, the citizens and provincial dwellers offered the treasures a second and a third time, but King Mahāsudarśana refused the second and the third time to accept them. The citizens and provincial dwellers thought, ‘We have prepared much gold and silver and many gems and bejeweled blankets for His Majesty. It would not be right for us to return home with them. We will now pile up a mountain of gold and silver in front of King Mahāsudarśana, put the gems and bejeweled blankets to one side, say, “These are your possessions, Your Majesty,” and leave, not looking at them.’
“Then the citizens and provincial dwellers did pile up a mountain of gold and silver in front of King Mahāsudarśana, put the gems and bejeweled blankets to one side, said, “These are your possessions, Your Majesty,” and left, not looking at them.’
“King Mahāsudarśana thought, ‘Since such wealth has been obtained lawfully, not unlawfully, I will now build a palace that is in accordance with the law.’ Eighty-four thousand neighboring minor kings heard that King Mahāsudarśana was going to build a palace in accordance with the law. After they had heard this, they went to King Mahāsudarśana, and when they arrived, [F.184.a] they said to King Mahāsudarśana, ‘Your Majesty, please do not worry about building a palace that is in accordance with the law. We will build Your Majesty’s palace, in accordance with the law.’
“ ‘Gentlemen, since I have such wealth in my land, I do not need it,’ said the king, and he did not assent. Then the eighty-four thousand neighboring minor kings threw themselves at the feet of King Mahāsudarśana. Some caught the hem of his garment and some made the gesture of supplication to King Mahāsudarśana, and they implored him, ‘Your Majesty, please do not worry about building a palace that is in accordance with the law. We will build Your Majesty’s palace, in accordance with the law.’
“King Mahāsudarśana then assented to the eighty-four thousand neighboring minor kings by remaining silent.
“Thereupon each of the eighty-four thousand neighboring minor kings, knowing that King Mahāsudarśana had assented by remaining silent, departed for his own residence. They then went back to King Mahāsudarśana, carrying much gold and silver and pillars made of jewels. Upon their arrival, they asked King Mahāsudarśana, ‘Where should we build Your Majesty’s palace, in accordance with the law, and what size should it be?’
“ ‘Gentlemen, in this case you should build a palace that is in accordance with the law one yojana in length and width to the east of Kuśāvatī.’
“Then the eighty-four thousand neighboring minor kings built the palace in accordance with the law one yojana in length and width to the east of Kuśāvatī. They established foundations made of gold, silver, lapis lazuli, and crystal for the palace, in accordance with the law. They built pillars made of gold … [F.184.b] and crystal for the palace, in accordance with the law. The pedestals, bearing blocks, capitals, and beams of the gold pillars were made of silver; those of the silver pillars were made of gold; those of the lapis lazuli pillars were made of crystal; and the pedestals, bearing blocks, capitals, and beams of the crystal pillars were made of lapis lazuli. They set up four kinds of short beams, rafters, and long beams made of gold … and crystal for the palace, in accordance with the law. They put up four kinds of domes made of gold … and crystal on the palace, in accordance with the law. They covered the palace, in accordance with the law, with four kinds of slabs made of gold … and crystal. They built four kinds of staircases made of gold … and crystal in the palace, in accordance with the law. They surrounded the palace, in accordance with the law, with four kinds of parapets made of gold … and crystal. The nails, rails, and bases of the gold parapets were made of silver; those of the silver parapets were made of gold; those of the lapis lazuli parapets were made of crystal; and those of the crystal parapets were made of lapis lazuli. Furthermore, they built eighty-four thousand balconies made of gold … and crystal on the palace, in accordance with the law. On the balconies made of gold, they arranged braided couches made of silver, which were covered with woolen cloth, cushions, satin cloth, white blankets, [F.185.a] and cloth from Kaliṅga, and were provided with an upper covering and red pillows at both ends. On the silver balconies, couches made of gold; on the lapis lazuli balconies, couches made of crystal; on the crystal balconies, they arranged braided couches made of lapis lazuli, which were … red pillows at both ends.
“In front of the gold balcony, they arranged palm trees made of silver, whose leaves, flowers, and fruits were made of gold; in front of the silver balcony, palm trees made of gold; in front of the lapis lazuli balcony, palm trees made of crystal; and in front of the crystal balcony, palm trees made of lapis lazuli, whose leaves, flowers, and fruits were made of crystal. When these palm trees swayed in the breeze, they made a pleasant sound as if a skilled musician were skillfully playing a five-part musical instrument.
“In the palace that was in accordance with the law they spread golden sand, sprinkled sandalwood water, and set up golden nets to which golden bells were tied.
“Thereupon, knowing that all the construction of the palace that was in accordance with the law had been completed, the eighty-four thousand neighboring minor kings dug a pond in accordance with the law, one yojana in length and width, in front of the palace in accordance with the law, and lined the pond in accordance with the law with slabs made of gold, silver, lapis lazuli, and crystal.
“They built four kinds of staircases made of gold … and crystal in the pond that was in accordance with the law. They surrounded the pond that was in accordance with the law with four kinds of parapets made of gold … and crystal. The nails, rails, and bases of the gold parapets were made of silver; those of the silver parapets were made of gold; [F.185.b] those of the lapis lazuli parapets were made of crystal; and the nails, rails, and bases of the crystal parapets were made of lapis lazuli.
“In the pond that was in accordance with the law, they grew various aquatic flowers, namely, utpala, padma, kumuda, puṇḍarīka, saugandhika, mṛdugandhika, and flowers of all seasons—flowers of all times of year that were harmless to everyone.
“On two banks of the pond that was in accordance with the law, they grew various terrestrial flowers, namely, atimuktaka, campaka, pāṭala, vārṣikā, mallikā, navamallikā, sumanā, yūthikā, dhānuṣkārī, and flowers of all seasons—flowers of all times of year that were harmless to everyone.
“Around the pond that was in accordance with the law, they spread golden sand, sprinkled sandalwood water, and set up golden nets to which golden bells were tied.
“Thereupon, knowing that all the construction of the pond that was in accordance with the law had been completed, the eighty-four thousand neighboring minor kings made a palm tree forest that was in accordance with the law, one yojana in length and width, in front of the pond that was in accordance with the law. In the palm tree forest that was in accordance with the law, they made four kinds of palm trees made of gold … crystal. The leaves, flowers, and fruits of the gold palm trees were made of silver; those of the silver palm trees were made of gold; those of the lapis lazuli palm trees were made of crystal; and those of the crystal palm trees were made of lapis lazuli.665 When these palm trees swayed in the breeze, they made a pleasant sound as if a skilled musician were skillfully playing a five-part musical instrument.
“They surrounded the palm tree forest that was in accordance with the law with four kinds of parapets made of gold, silver, [F.186.a] jewels,666 and crystal. The nails, rails, and bases of the gold parapets were made of silver . . . . In the palm tree forest that was in accordance with the law they spread golden sand, sprinkled sandalwood water, and set up golden nets to which golden bells were tied.
“Thereupon, knowing that all the construction of the palace that was in accordance with the law, the pond that was in accordance with the law, and the palm tree forest that was in accordance with the law had been completed, the eighty-four thousand neighboring minor kings went to King Mahāsudarśana. When they arrived, they said to King Mahāsudarśana, ‘We have built Your Majesty’s palace in accordance with the law, a pond in accordance with the law, and a palm tree forest. May Your Majesty know that their time has now come.’
“Then King Mahāsudarśana thought, ‘It would not be right for me to live by myself in this palace first. In the palace that is in accordance with the law, I will now give food to śramaṇas, brahmins, and people of good conduct living in my land and provide each of them with a pair of new cotton robes.’
“Thereupon King Mahāsudarśana gave food to five hundred self-awakened ones, provided each of them with a pair of new cotton robes, and spoke some verses:667
“Great King, if you think that the one who was that wheel-turning king named Mahāsudarśana, who had ruled the four continents [F.186.b] and had attained the seven treasures and four kinds of human success at that time, on that occasion, was someone else, you should think otherwise. I was the wheel-turning king named Mahāsudarśana, who had ruled the four continents and had attained the seven treasures and four kinds of human success at that time, on that occasion.
“Great King, if you think that I attained supreme and complete awakening by these donations or distribution of donations, you should think otherwise; these donations of mine were only a cause, only a condition, only a preparation for supreme and complete awakening.”
3. Velāma668
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once there was a very wealthy brahmin named Velāma. He gave donations to brahmins as follows:
“He gave brahmins eighty-four thousand elephants adorned with gold, illuminated with gold, decorated with golden banners, and covered with golden nets.669
“He gave brahmins eighty-four thousand horses adorned with gold, illuminated with gold, and covered with golden nets.
“He gave brahmins eighty-four thousand chariots made of either of four kinds of materials, namely, gold, silver, lapis lazuli, or crystal, covered with lion skins, leopard skins, and white blankets, and decorated with flags of victory.
“He gave brahmins eighty-four thousand golden vessels filled with powdered silver.
“He gave brahmins eighty-four thousand silver vessels filled with gold dust.
“He gave brahmins eighty-four thousand braided couches made of either of four kinds of materials—namely, gold, silver, lapis lazuli, or crystal—covered [F.187.a] with woolen cloth, cushions, large coverings, and cloth from Kaliṅga, and provided with an upper covering and red pillows at both ends; eighty-four thousand pairs of bolts of four kinds of cloth, namely, cloth from Kāśi, linen cloth, dukūla cloth, and koṭambaka cloth; eighty-four thousand cows that had golden horns, silver hooves, calves with beautiful coats of fur, and bronze buckets and were covered with pairs of pieces of cotton cloth; and eighty-four thousand girls well adorned with golden armlets and necklaces. He gave all of these as donations, not to mention food and drink—foods to eat, drink, lick, and suck.
“Great King, greater than such donations made to brahmins by the very wealthy brahmin Velāma is the result of the donation of one who gives food to one hundred ṛṣis who are non-Buddhist ascetics and free from desires.
“Great King, greater than such donations made to brahmins by the very wealthy brahmin Velāma and one who gives food to one hundred ṛṣis who are non-Buddhist ascetics and free from desires is the result of the donation of one who gives food to a single ordinary person dwelling in a forest of jambū trees.670
“Greater than such donations made to brahmins by the very wealthy brahmin Velāma and one who gives food to one hundred ṛṣis who are non-Buddhist ascetics and free from desires is the result of the donation of one who gives food to one person who is going to actualize the fruit of stream-entry.”
(This and so on are supposed to be stated in detail; only the conclusion of each case should be written as follows.)
“Greater than the donation of one who gives food to one hundred people who are going to actualize the fruit of stream-entry [F.187.b] is the result of the donation of one who gives food to one stream-enterer.
“Greater than the donation of one who gives food to one hundred stream-enterers is the result of the donation of one who gives food to one person who is going to actualize the fruit of a once-returner.
“Greater than the donation of one who gives food to one hundred people who are going to actualize the fruit of a once-returner is the result of the donation of one who gives food to one once-returner.
“Greater than the donation of one who gives food to one hundred once-returners is the result of the donation of one who gives food to one person who is going to realize the fruit of a never-returner.
“Greater than the donation of one who gives food to one hundred people who are going to actualize the fruit of a never-returner is the result of the donation of one who gives food to one never-returner.
“Greater than the donation of one who gives food to one hundred never-returners is the result of the donation of one who gives food to one person who is going to actualize the fruit of an arhat.
“Greater than the donation of one who gives food to one hundred people who are going to actualize the fruit of an arhat is the result of the donation of one who gives food to one arhat.
“Greater than the donation of one who gives food to one hundred arhats is the result of one who offers a park to the community of monks in the four directions.
“Greater than this is the result of one who has a monastery built in the park.
“Greater than this is the result of one who provides the monastery with seats and bedding, namely, couches, stools, cushions, blankets, pillows, and square mats.
“Greater than this is the result of one who frequently makes offerings suitable for conditions in the monastery. [F.188.a]
“Greater than this is the result of one who seeks refuge in the Buddha, the Dharma, and the community and accepts the rules of training.
“Greater than this is the result of one who possesses thoughts of love….
“Great King, greater than such a donation made to brahmins by the very wealthy brahmin Velāma; one who gives food to one hundred ṛṣis who are non-Buddhist ascetics and free from desires; one who gives food to one hundred people who are going to actualize the fruit of stream-entry; one hundred stream-enterers; one hundred people who are going to actualize the fruit of a once-returner; one hundred once-returners; one hundred people who are going to actualize the fruit of a never-returner; one hundred never-returners; one hundred people who are going to actualize the fruit of an arhat; one hundred arhats; one who offers a park to the community of monks in the four directions; one who has a monastery built in the park; one who provides the monastery with seats and bedding, namely, couches, stools, cushions, blankets, pillows, and square blankets; one who frequently makes offerings suitable for conditions in the monastery; one who seeks refuge in the Buddha, the Dharma, and the community and accepts the rules of training; and one who possesses thoughts of love … is the result of one who observes that all conditioned things are impermanent, who observes exhaustion, who observes freedom from desire, who observes cessation, and who observes emancipation.
“Great King, therefore you must learn this: You must observe that all conditioned things are impermanent. [F.188.b] You must observe exhaustion, freedom from desire, cessation, and emancipation. Great King, you must learn this.671
“Great King, having thus given donations to brahmins and made merit, the very wealthy brahmin Velāma spoke some verses:
“Great King, if you think that the one who was that very wealthy brahmin named Velāma at that time, on that occasion, was someone else, you should think otherwise. I was the very wealthy brahmin named Velāma at that time, on that occasion, and there I gave such donations to brahmins.
“Great King, if you think that I attained supreme and complete awakening by these donations or distributions of donations, you should think otherwise; these donations were only a cause, only a condition, only a preparation for supreme and complete awakening.”
4. Kuśa672
a. The Story of Prince Kuśa673
“Great King, again, seeking supreme and complete awakening, I gave donations and made merit. Listen to that story.
“Great King, once there was a strong king named Śakuna.674 He was a good friend of Śakra, Lord of the Gods, but he had no son or daughter. He was plunged into grief, resting his cheek on his hand, thinking, ‘Although I have such wealth and sovereignty, I have no son or daughter. After my death, my family lineage will end.’ Śakra, Lord of the Gods, saw him and asked, ‘My friend, why are you plunged into grief, resting your cheek on your hand?’
“ ‘Kauśika,’ answered the king, ‘although I have such wealth and sovereignty, I have no son or [F.189.a] daughter. After my death, my family lineage will end.’
“ ‘My friend, I will send you a certain medicine,’ Śakra said. ‘Give it to your consorts, and you will have sons and daughters.’675
“Śakra, Lord of the Gods, went to Mount Gandhamādana, found the medicine, and sent it to the king. The king gave it to his consorts, saying, ‘Take this medicine,’ but the king’s chief consort was asleep then. The other women took the medicine, not waking her up, and they all became pregnant. After that, the chief consort woke up and saw them pregnant. She asked, ‘What did you do to become pregnant?’
“ ‘His Majesty gave us a certain medicine to take,’ they answered.
“ ‘Why did you not wake me up? Anyway, in what vessel was the medicine brought?’
“ ‘It was wrapped in kuśa grass.’
“ ‘Where is the grass?’
“ ‘Here.’
“She washed the kuśa grass and drank the water, and she became pregnant, too. After eight or nine months, a boy was born to all of them. The chief consort gave birth to a son who had eighteen inauspicious marks,676 a face like a lion’s,677 and the power of a great nagna. A great celebration was held at his birth, and he was named Kuśa. The king was pleased when he saw the other sons, but he became angry at Kuśa because the prince’s looks were unpleasant.
“Neighboring minor kings said to each other, ‘Sirs, we are all oppressed by this King Mahāśakuni. Let us drive him out of the kingdom.’ They advanced with an army consisting of four divisions and surrounded the king’s city. Unable to fight them, King Mahāśakuni shut the gates, deployed his army on the walls, and stood there.
“ ‘Your father is unable to fight the neighboring minor kings, [F.189.b] and he has shut the gates and stands there.’