Second section: King Udayana
Heard like this:
The Buddha was in the Jeta Grove, in the country of Shravasti. At that time, there was a bhikkhu who was meditating in a small earth hut in a rock crevice in the country of Kusinara. His hair, beard, and nails had grown long, and he wore tattered clothing.
At that time, King Udayana wanted to go on a journey to Rajagriha hills. His attendants were ordered to repair the roads and bridges, and they reported back to the king, saying, “The road is now ready, and the king can depart.” The king took only his beautiful women and dancers with him, riding a horse to the hill. After dismounting, he ascended the mountain on foot.
A beautiful woman was walking on the mountain, and as she wandered through the rugged paths, she turned and saw the bhikkhu in the earth hut in the rock crevice. His long hair, beard, and nails, and his tattered clothes, made him look like a ghost. She cried out loudly, “There is a ghost! There is a ghost!” The king, hearing this, asked from afar, “Where is it?” The woman replied, “In the earth hut in the rock crevice.”
The king immediately drew his sword and went toward the hut. When he saw the appearance of the bhikkhu, he asked, “Who are you?” The bhikkhu replied, “I am a bhikṣu.” The king asked, “What kind of bhikṣu are you?” The bhikkhu replied, “I am a bhikṣu of the Shakyamuni lineage.” The king asked, “Are you an Arahant?” The bhikkhu replied, “No.” “Do you have the attainments of the four jhanas?” Again, the answer was, “No.” “Do you have the attainments of the three or two jhanas?” The bhikkhu replied, “No.” “At least do you have the first jhana?” The bhikkhu replied, “To be honest, I have attained the first jhana.”
“The king, feeling anger and confusion, turned to his attendants and said, “This bhikṣu is just an ordinary person, full of lustful thoughts, not a true practitioner. Why should he be allowed to see my beautiful women?” The king immediately ordered, “Quickly bring a rope to bind this person.” The attendants then left to find a rope.
The mountain spirit thought, “This bhikkhu has done no wrong, yet he is about to die unjustly. I should protect him and help him out of this situation.” The spirit then transformed into a large pig and slowly walked up to the king. The attendants reported to the king, “A large pig is approaching the king.” The king, seeing the pig, abandoned his pursuit of the bhikkhu and drew his sword to chase after the pig.
Seeing the king move away, the bhikkhu immediately left, coming to the Jeta Grove in Shravasti, where he told the other bhikkhus about the whole incident. The bhikkhus then reported to the Buddha. The Buddha, in response to this incident, explained the deep meaning of the teachings, helping the bhikkhus understand the scriptures and leaving a guiding light for future scholars, so that the Dharma may be long-lasting.
The Buddha then taught this perfect doctrines:
“Those who are bound by the attachments to the physical body, immersed in desires, are obscured by greed and trapped in confusion and ignorance.
Thus, those who live in such caves are far from the right path because it is indeed difficult to relinquish the five desires in this world.
Because of craving, those attached to the pleasures of the Three Realms find it difficult to be liberated.
Moreover, one cannot rely on others for liberation. Such people are attached to the desires of the past and future, hoping for the pleasures of the present and past to reappear
They crave, cling to, and are deluded by sensual pleasures, stubbornly following the wrong path.
They fall into sorrow and lament, ‘What will happen to us after death?’
Therefore, people should learn the Dharma, discern between right and wrong,
and cease evil and refrain from wrong deeds, as the wise have said: ‘Life is short and death is near.’
I see the people of the world struggling to live, obsessed with the craving for survival.
Most people, before death, cry out, unable to find peace because of their desires for this life and the next.
Seeing people struggle with their attachments, like fish in a river running dry,
one should learn to cut off the attachment to the self and not be bound by the things of the world.
Having cut off the craving for the two extremes, having understood both ‘contact’ and ‘non-attachment,’，
one does not do things that one will later regret. The wise do not cling to what they see and hear.
The wise have no attachment, having understood and discarded various thoughts, crossing the torrents like a boat.
Pulling out the hook of attachment, they strive diligently and are free from care. They have no desire for either this world or the next.”
After the Buddha recited this verse of perfect doctrines, the bhikkhus were filled with joy.
Section three: Sundari
Heard like this:
The Buddha lived in the Jetavana Grove in the country of Sravasti, and was respected and served by the king, ministers and rich families. He received proper offerings in terms of food, clothing, bedding and medicine.
At that time, a group of Brahmins sat in a hall discussing, “In the past, we were respected and supported by the king, ministers, rich families, and the citizens, but now they no longer value us. Instead, they are honoring and supporting the ascetic Gotama and his disciples. We should come up with a way to ruin their reputation.” They then deliberated and said, “We can find the most beautiful woman among us, kill her, and bury her body in the Jetavana Monastery. This way, we can slander Gotama the ascetic and his disciples, tarnishing their reputation and making people lose respect and stop offering their support. Those who practice the Buddha’s teachings will not receive their food and clothing, and will have no choice but to return to us. In this way, we will become the honored ones and defeat Gotama. No one will surpass us.”
They quickly found a woman named Sundari and said to her, “You know, we have lost the respect of the people, and no one values us anymore. Instead, they are all going to honor the ascetic Gotama as their teacher. Can you help us with something?” Sundari asked, “What do you want me to do?” They replied, “All you have to do is sacrifice your life.” She responded, “I cannot do that.” They threatened, “If you are unwilling to do this, we will no longer consider you one of us.” Hearing this, the woman was greatly displeased, but agreed, saying, “This is my duty.” The group praised her, saying, “Very well.” They then instructed her, “From now on, you must go to the Buddha’s residence every morning and evening, frequently visit the Jetavana Monastery, so that people will see you often there. Then we will kill you and bury your body there, to slander Gotama and his disciples.” Sundari followed their instructions, frequently going between the bhikṣus, making sure people noticed her presence. Later, they killed her and buried her body in the Jetavana grove.”
The Brahmins gathered together and went to the palace to cry out, “We had a woman, extraordinarily beautiful and incomparable, but now she has gone missing and we do not know where she is.” The king asked, “Where did she usually go?” They answered, “She often went to see the ascetic Gotama.” The king said, “Then go to that place and search for her.” They requested that the king send soldiers to assist them, and the king immediately agreed. The Brahmins, along with the soldiers, searched and eventually dug up the body in the Jetavana grove. They placed the body on a stretcher and carried it through the four main streets of the city of Shravasti, going from alley to alley, crying out, “Look at Gotama the ascetic, a so-called virtuous and disciplined son of the Shakya clan, who secretly associates with women, kills them, and buries them. What kind of Dharma, what kind of virtue, what kind of discipline does he possess?”
Later, when it was time for the meal, the bhikṣus took their alms bowls and entered the city to beg for food. The rich families and the people, seeing them from a distance, shouted, “These ascetics claim to have Dharma, virtue, and discipline, but they have done such things. What good deeds can they have? How can they still receive food and clothing?” When the bhikṣus heard these words, they could only leave the city with empty bowls. They washed their hands and feet, put away their bowls, and returned to the Buddha. After paying their respects to the Buddha, they stood without sitting down and detailed the events.
At that time, the Buddha recited this verse:
“Those who speak without thinking harm the practitioners with false words. The practitioners must endure, just as if struck by a sharp arrow.
When hearing good or bad words from the world, the Bhikkhus’ hearts should remain undisturbed and unwavering.”
The Buddha said to the bhikṣus, “The defamation I am receiving will not last more than seven days.”
At that time, a lay woman named Viyam, hearing in the city that the bhikṣus returned with empty bowls, was greatly longed for the Buddha and the Sangha. She hurried to the Jetavana Monastery, came before the Buddha, bowed down, and circled the Buddha before sitting down. The Buddha then gave her a broad explanation of the Dharma. After hearing the Buddha’s teachings, Viyam rose, folded her hands, and said to the Buddha, “I sincerely request that you and the bhikṣus come to my home for seven days of alms offering.” The Buddha silently agreed. Viyam circumambulated the Buddha three times and then left. On the seventh day, the Buddha told Ananda: “You and the bhikṣus go into the city together and proclaim this verse in the streets and on the four avenues:
“There are some who often deceitfully claim that they have overcome evil, saying that their body and mind are pure and free from breaking precepts.
However, in the deep and bottomless ignorance, their deceitful actions are complete. They speak with resentment and wish to cause others pain.
They do not properly follow the scriptures in their practice, but instead, due to their own afflictions, they attack others.
These people do not realize that evil speech is the cause of completely destroying wholesome roots.
They engage in slander against those who should be respected, while instead honoring those without precepts.
The harmful words they utter secretly reflect their sorrow, as jealousy and inner turmoil trouble their minds.
They use trickery to acquire people’s wealth, sometimes even by force.
These can be endured, but what is most regrettable is that due to their actions, people lose the true treasures of this world.
Five out of six people in this world, because of them, have developed hatred toward the Buddha, the Dharma, and the Sangha.
This causes people to move closer to the Three Evil Paths and leads their thoughts and actions away from the righteous path.
This evil result could continue for a hundred thousand kalpas.”
Ananda, following the Buddha’s instructions, went into the city with the bhikṣus and delivered the Buddha’s words throughout the streets, alleys, and four main roads. Immediately, the people of Sāvatthi and every household began to think, “The members of the Shakya clan indeed have no evil actions. They are practicing under the guidance of Shakyamuni Buddha, and in the end, they will not engage in any wicked actions.”
At this time, a group of heretical Brahmins were arguing in a hall. One of them revealed their plot and publicly declared, “You all killed Sundari, but then framed the Buddha and his disciples.” A minister overheard this and immediately reported it to the king. The king summoned the Brahmins and asked, “Did you really kill Sundari?” They admitted to it. The king, enraged, said, “You should be severely punished. How could you call yourselves practitioners of the path, yet harbor a murderous heart?” He then ordered his servants, “Arrest them all.” These Brahmins were subsequently expelled from Sāvatthi.
At mealtime, the Buddha and the bhikṣus went into the city with their alms bowls. At that time, a devout layman named Asuri saw the Buddha from a distance, approached him, and greeted him respectfully, saying aloud, “Hearing of these events fills my heart with sorrow, and I have lost my way. I cannot even recite the teachings I have learned, because I have heard that the Buddha and the bhikṣus have been slandered.” The Buddha replied to Asuri, “This is due to past karmic causes.”
The Buddha then spoke this verse:
“Whether one speaks little or speaks much, one will still be slandered;
Even when speaks correctly, one will still be slandered. In this world, there is no speech that is free from slander.
The past has passed, the future has not yet arrived, and what happens now will soon become the past.
Is there anyone who is constantly slandered throughout their life? It is harder to maintain respect at all times.”
The Buddha then explained the Dharma to Asuri and proceeded to Sudatta’s house, where he sat on the main seat. After Sudatta greeted him, he folded his hands and said, “Earlier, I was deeply saddened and lost my way. I could not even recite the teachings I had learned, because I heard that the Buddha and the bhikṣus had been slandered.”
At that time, the Buddha spoke this verse:
“I am like the great elephant on the battlefield, even when pierced by weapons, I am unconcerned.
I am able to endure slander in the same way, for I do not seek the worldly people’s fondness.
My hands are unhurt, so I can hold poison,
If there is no wound, the poison cannot enter the body. Similarly, those who do no evil are not harmed by evil words.”
The Buddha explained the Dharma to Sudatta in detail, and then went to Viyam’s house, where he sat on the main seat. After Viyam greeted him, she folded her hands and said, “Earlier, I was deeply saddened and lost my way. I couldn’t even recite the teachings I had learned, because I heard that the Buddha and the bhikṣus had been slandered.”
The Buddha then spoke this verse to Viyam:
“Those who are ignorant may try to make you troubled, but if your inner heart is pure, how can their external actions contaminate you?
The foolish people can only harm themselves, just like throw dust towards the wind— the dust will fly back onto them.”
After Viyam made offerings to the Buddha and the bhikṣus, she provided water for washing, then sat down to listen to the Buddha’s teachings. The Buddha explained the path of keeping precepts and maintaining purity, and Viyam left joyfully.
At that time, King Prasenajit, accompanied by his royal procession, rode out of the city to visit the Jetavana Monastery. He wanted to see the Buddha in person, and before arriving, he got down from his carriage and walked on foot. From a distance, he saw the Buddha and immediately put down his umbrella, removed his crown, dismissed his attendants, took off his golden sandals, and approached the Buddha to pay his respects. After sitting down, he folded his hands and said, “Earlier, I was deeply saddened and lost my way. I couldn’t even recite the teachings I had learned, because I heard that the Buddha and the bhikṣus had been slandered.”
The Buddha then spoke this verse to the king:
“Those with evil hearts speak evil words, while those who understand the true path speak kind words.
When disputes with words continue, the World-Honored One neither speaks kind words nor evil words, and is not troubled by the good or bad words of others.
How should one let go of what has already happened? The wise discard worldly matters in order to attain liberation and ease.
They maintain the highest moral conduct without confusion, and while restraining their desires, they are often criticized by others.”
The people of the entire Śrāvastī city were filled with doubt: “What is the reason that the Buddha and the bhikṣus have received such slanderous reputations?” They looked up to the Buddha’s majestic presence, feeling that he was as dignified as the moon among the stars, and no one dared to voice any objections.
Buddha knew their minds, then he taught this perfect doctrines:
“Just like a person who keeps the precepts and practices, although others may not yet seek his teachings, he first demonstrates and proves his purity through his actions.
Some may doubt whether his practice is the right path, but those who learn from him purify themselves.
In this way, they are not bound by worldly constraints and always show that their precepts are firm.
This teaching is what the wise believe in; it does not rely on superficial advertising or behavior that wanders in the world.
This teaching neither hides nor decays due to the attacks from words. Whether it is slandered or praised, the practitioner does not feel anger or joy.
When those who observe the precepts see that their behavior is free from evil and indulgence, the external environment can no longer affect them, so what is there to make them angry or joyful?
They have abandoned all they possess and strictly follow the pure path.
They seek the correct goal, which is emptiness. The thoughts are empty, and the teachings are also empty.
They are not attached to the external world and do not wish to be reborn in the three realms again.
All ignorance has been eradicated, and their path will not have attachment or reliance.
What they possess, they abandon; what they speak, they do not form feelings of love or hatred.
Once they no longer cling, they can leave it all behind and, through their practice, uproot and abandon it one by one.”
After the Buddha recited this verse of perfect doctrines, the bhikkhus were filled with joy.
Dharma Torch 