Translated by śramaṇa Shi Tanjing of Xiao Qi Dynasty
Thus have I heard:
At one time, the Buddha was residing in the country of Śrāvastī, in Prince Jeta’s Grove, the Garden of the Benefactor of the Solitary. Then the World-Honored One said to Maudgalyāyana: “You should now go to the city of Kapilavastu and convey my greetings to my father, King Śuddhodana, and to my maternal aunt, Prajāpatī, as well as to my third paternal uncle, King Ladle-Rice, and the others. At the same time, you should console and instruct Rāhula’s mother, Yaśodharā, persuading her to relinquish emotional attachment and allow Rāhula to renounce the household life, letting him become a sāmaṇera and cultivate the Noble Path. Why is this so? The affection between mother and child, and the joy arising from it, last only for a brief moment. After death, one falls into the hells, and mother and son do not recognize one another. Vast and obscure, they are forever separated, enduring immeasurable suffering. At that time, even regret will be of no avail. If Rāhula attains the Path, he will return to liberate his mother, forever severing the root of birth, aging, sickness, and death, and reaching nirvāṇa, just as I have done now.”
Maudgalyāyana accepted the instruction and immediately entered meditative concentration. In an instant, like a strong man bending or extending his arm, he arrived at the city of Kapilavastu, at the residence of King Pure Rice. He addressed the great king, saying: “The World-Honored One respectfully sends his greetings to you, wishing you immeasurable well-being. Are your daily activities light and harmonious, and is your strength secure?” To the chief consort, Prajāpatī, and to the third paternal uncle, King Ladle-Rice, and the others, he likewise conveyed greetings in the same manner, inquiring after their daily comfort.
At that time, when Yaśodharā heard that the Buddha had dispatched a messenger to the king’s residence, she did not know his intention and therefore sent a maidservant to inquire. The maidservant returned and reported: “The World-Honored One has sent a messenger to take Rāhula away, so that he may renounce the household life and become a sāmaṇera.” When Yaśodharā heard this news, she took Rāhula up to a high tower and ordered the guards to close the gates, securing and locking them all firmly.
At that time, Great Maudgalyāyana arrived at the palace gate but was unable to enter, and there was no one to announce him. He then employed supernormal power, flew up to the high tower, and came to stand before Yaśodharā’s seat. When Yaśodharā saw Maudgalyāyana arrive, sorrow and joy intermingled in her heart. Unable to avoid the situation, she rose and respectfully bowed in greeting, saying: “You have come from afar; you must have been weary from the journey.” She ordered seats to be prepared and invited Maudgalyāyana to sit. She then asked him: “Is the World-Honored One in good health? In teaching and transforming living beings, does he not overtax his mind? For what purpose has he sent a venerable one here?”
Maudgalyāyana reported, saying: “Prince Rāhula is now nine years of age and should be allowed to renounce the household life and cultivate the Noble Path. Why is this so? The affection between mother and child brings mutual satisfaction only for a short time. Once life ends, one falls into the three evil destinies, and affection is severed. Vast and obscure, mother does not know the son, and the son does not know the mother. When Rāhula attains the Path, he will return to liberate his mother, enabling her to forever transcend the afflictions of birth, aging, sickness, and death, and to reach nirvāṇa, just as the Buddha has done now.”
Yaśodharā replied to Maudgalyāyana, saying: “When the Tathāgata of the Śākyas was crown prince, he took me as his wife. I served the crown prince as one serves a celestial being, never committing the slightest fault. We had been husband and wife for less than three years when he abandoned the pleasures of the five desires, climbed over the palace walls, and fled into the wilderness. The great king personally went to receive him, yet he disobeyed and would not return. He sent Chandaka and the white horse back, while he himself made a vow to accomplish the Path and promised to return only when that was fulfilled. Clad in a deerskin garment, like a madman, he hid himself in mountains, forests, and marshes, practicing austerities with diligence and hardship for six years. After attaining Buddhahood, he returned to his native land, yet he did not visit his relatives at all. He forgot and neglected the kindness of former days, colder than toward a stranger. He kept his distance from his parents and dwelt in another land, leaving us mother and son to guard loneliness and misery, embracing poverty with no means of livelihood, seeking only death. Human life is most precious. I cannot take my own life, and thus I can only harbor pain and resentment in my heart and force myself to go on living. Though I may still be called a human being, in truth I am not even equal to an animal, calamity upon calamity. How could there be anything like this? Now he again sends a messenger, wishing to take my son and make him one of his retinue. What could be more cruel than this? The crown prince has become a Buddha and calls himself compassionate. The path of compassion should bring peace and happiness to living beings, yet now he instead seeks to separate a mother and her child. Among all sufferings, none is deeper than the suffering of separation from those one loves. Judging from this, where is there any compassion?” She then said to Maudgalyāyana: “Please return and convey exactly what I have said to the World-Honored One.”
At that time, Great Maudgalyāyana again employed various skillful Dharma Gates and causal explanations, adapting himself as appropriate, offering admonitions and parables repeatedly. Yaśodharā did not accept them at all. Maudgalyāyana then took his leave and withdrew, returning to the residence of King Pure Rice, where he reported in detail all that had occurred.
When King heard this, he ordered that the lady Prajāpatī be summoned. The great king said to her: “My son Siddhārtha has sent Maudgalyāyana to receive Rāhula, wishing him to enter the Buddha Path and cultivate the sacred Dharma. Yaśodharā is a foolish woman. She does not understand the essential meaning of the Dharma. Her resolve is fixed, and she is entangled in affection and love, emotionally unwilling to let go. You should go there again and admonish her, so that her mind may awaken.”
At that time, the great lady immediately led five hundred maidservants and went to the palace where Yaśodharā resided. Using various skillful means, she admonished and explained through parables again and again. Yaśodharā still did not listen and said to the lady: “When I was still in my parental home, the kings of eight countries competed with one another to seek my hand in marriage, yet my parents did not consent. Why was this so? Because the Śākya crown prince possessed exceptional talent and virtue, my parents therefore betrothed me to him. At that time, the crown prince knew that he would not remain long in the world and intended to renounce the household life and pursue the Path. Why, then, did he earnestly and painfully seek me in marriage? Taking a wife and marrying is precisely for affection and harmony, for the gathering of joy, for inheritance across countless generations, for the continuation of sons and grandsons, and for the succession of the ancestral line. This is the proper rite of the world. Since the crown prince has already departed, and now also wishes Rāhula to renounce the household life, this would forever sever the royal lineage of the country. What principle could justify this?” When the queen heard these words, she remained silent, having nothing to say.
At that time, the World-Honored One dispatched a manifested being to speak from midair to Yaśodharā, saying: “Yaśodharā, do you still remember the vows made in former ages? In a past time, when the Śākya Tathāgata was practicing the Bodhisattva path, he used five hundred silver coins to purchase five lotus stalks from you and offered them to Dīpaṃkara Buddha. At that time, you requested of me that, in every lifetime, we be born together as husband and wife. I was unwilling to accept and told you: ‘I am a Bodhisattva, who for successive kalpas practices vows and gives all things, never acting contrary to the wishes of others. Only if you are able to do the same will I permit you to be my wife.’ You then made this vow: ‘In every lifetime, my kingdoms, cities, spouse, and even my own body shall be given according to your will, and I shall never harbor regret.’ Why, then, do you now cling to Rāhula and not allow him to renounce and study the Noble Path?”
After Yaśodharā heard these words, she suddenly recalled the causal conditions and karmic forces of former lives. Past events became as clear as if seen yesterday. Her affection for her son naturally subsided. She then sent someone to summon Maudgalyāyana, confessed and expressed gratitude, and, holding Rāhula by the hand, entrusted him to Maudgalyāyana. As she parted from her son, tears and sobs flowed together.
At that time, seeing his mother in sorrow, Rāhula knelt for a long time, joined his palms, and took leave of his mother, saying: “May my mother not grieve. Rāhula is now going to pay respects to the World-Honored One. Before long I shall return and meet with my mother again.”
At that time, King Pure Rice, in order to comfort Yaśodharā and cause her to rejoice, immediately summoned the prominent and noble families of the country and told them: “The grandson of the Wheel-Turning King is now going to the country of Śrāvastī to follow the Buddha, the World-Honored One, and renounce the household life to study the Path. I ask each of you to send one son to accompany my grandson.” All replied, “Yes. We respectfully accept the great king’s command.” Immediately, fifty persons were assembled to accompany Rāhula to the Buddha’s residence, where they bowed at the Buddha’s feet.
The Buddha instructed Ānanda to shave the heads of Rāhula and the fifty noble princes, allowing them all to renounce the household life. He appointed Śāriputra as preceptor and Great Maudgalyāyana as Ācārya, conferred upon them the ten precepts, and they thereby became sāmaṇeras. Rāhula was young, accustomed to pleasure, arrogant in disposition, and indulgent in play. He was unwilling to listen to the Dharma. Though the Buddha admonished him repeatedly, he did not comply.
At that time, King Prasenajit of the country of Śrāvastī heard that the Buddha’s son Rāhula had renounced and become a sāmaṇera. Together with his ministers, queen, crown prince, palace ladies, Brahmins, and householders, he respectfully surrounded him and came in the early morning to the Buddha’s residence. They bowed and inquired after him and also came to see the Buddha’s son, the sāmaṇera Rāhula. Each then sat to one side, and the Buddha expounded the Dharma for them.
Because the king and his ministers were accustomed to arrogance and indulgence in pleasure, they could not endure sitting for a long time listening to the Buddha’s teaching and thus took their leave, wishing to depart. At that time, the World-Honored One knew that the king had only just begun to awaken and that his faculty of faith was not yet firm. Wishing to enlighten the king and his ministers and to benefit them, he said to Ānanda: “You may go and summon the sāmaṇera Rāhula and his companions, and have them all gather to hear the Buddha expound the Dharma.” Ānanda went to summon them, and before long they were all assembled.
The Buddha said to the king: “Please wait for a short while and listen to my teaching.”
The king joined his palms and said: “This body of mine has long been accustomed to pleasure and cannot endure prolonged sitting. I ask the Buddha to grant forgiveness.”
The Buddha said to the king: “This does not count as suffering. Why is this so? In a former life you planted blessings, and in this life you have become a human king, constantly dwelling in deep palaces and indulging freely in the five desires. When you go out or come in, you are guided and attended, and your feet do not even touch the ground. How could this be called suffering? Among the sufferings of the three realms, none surpass those of the hells, animals, hungry ghosts, and the various calamities. These sufferings have already been explained before.”
The Buddha said to Rāhula: “A Buddha’s appearance in the world is difficult to encounter. The Dharma is difficult to hear. Human life is difficult to preserve, and attaining the Path is also difficult. Now that you have obtained a human body and have encountered a Buddha in the world, why are you negligent and unwilling to listen to the Dharma?”
Rāhula said to the Buddha: “The Buddha-Dharma is subtle and wondrous. This small child’s mind is coarse and inferior. How could I receive and retain the World-Honored One’s Dharma? In the past I have already heard it many times, yet I immediately forget it again. I merely waste my energy, with not the slightest gain. While I am young, I wish for the time being to follow my feelings and give them free rein. When I am older, things will naturally be somewhat better, and I will be able to shoulder the task of receiving the Dharma.”
The Buddha said to Rāhula: “All conditioned things are impermanent, and even the body is hard to preserve. Can you guarantee that your life will last until you are older?”
“Yes, World-Honored One. Rāhula cannot guarantee it, but can the Buddha not preserve his son’s life?”
The Buddha said to Rāhula: “I myself cannot even preserve my own life. How could I preserve yours?”
Rāhula said to the Buddha: “If one listens to the Dharma in vain and cannot thereby attain the Path, what benefit does the merit of listening to the Dharma bring to a person?”
The Buddha said to Rāhula: “The merit of listening to the Dharma, even if in this present life one cannot attain the Path, still brings many benefits when one takes birth in the five destinies. Just as I previously said, Prajñā wisdom is also called nectar, also called a good medicine, also called a bridge, and also called a great ship. Have you not heard this?”
Rāhula said to the Buddha: “I have not, World-Honored One.”
At this time, King Prasenajit knelt for a long time, joined his palms, and said to the Bhagavān: “As the Buddha has said, Prajñā wisdom has four names. What is their meaning? May the Buddha take pity and explain it for me.”
The Buddha said to the great king: “If you wish to hear, then listen with focused attention and careful mindfulness. I shall now explain.”
The Buddha said: “Recollect innumerable kalpas in the past. In the great kingdom of Vima, within Mount Śitā, there was a wild jackal. It was pursued by a lion king who wished to devour it. Terrified and frantic, the jackal fled in panic and fell into an abandoned well, from which it could not escape. After three days had passed, the jackal opened its heart and prepared to accept death, uttering a verse, saying:
‘Calamity indeed. Today, pressed by suffering, I am about to lose my life in this abandoned well.
All conditioned things are impermanent. I only regret that I did not offer this body as food to the lion.
Alas, helpless is this sinful and ill-fated body. Clinging to this life, yet dying in vain.
To die in vain is already regrettable, How much more so that this foul body has polluted the well water.
To the Buddhas of the ten directions, I take refuge in repentance, Declaring my resolve to purity without cease.
The three karmic obstructions created in former lives, I vow to repay and exhaust them in this present existence.
When the multitude of karmic evils are ended and the three actions are pure, May this mind remain firm and unmoving, true and real.
From this life onward, may I always encounter a wise teacher, Practice according to the Dharma, and swiftly attain Buddhahood.’
At that time, Śakra, lord of the heavens, heard the name of the Buddha. With solemn reverence his hair stood on end. Recalling the ancient Buddhas,
he reflected upon himself, thinking that he was lonely and without reliance, lacking a guiding teacher, sinking into self-degradation amid the five desires,
unable to escape the prison of affection and attachment. Thinking deeply, tears flowed forth.
Immediately, together with eighty thousand heavenly beings, he descended through the air to the edge of the well, wishing to offer greetings.
He then saw the wild jackal at the bottom of the well, clawing at the mud with both forepaws, unable to come out.
Śakra further reflected to himself: ‘The manifestations of a noble one are not fixed.
Although I now see the form of a jackal, this must certainly be a Bodhisattva, not an ordinary being.
I should now inquire to dispel my doubts and allow all the devas to hear the Dharma.’
Śakra said:
‘For a long time we have not heard the teachings of sages and worthies. We dwell constantly in darkness, without a guiding teacher.
The words you just spoke are not ordinary speech. I pray that you will proclaim the Dharma for the devas.’
At that time, the jackal raised its head and replied: ‘You are the lord of the devas, yet you lack instruction.
Not knowing the proper occasion, you are extremely foolish and arrogant. The Dharma teacher is below, while you yourself remain above,
entirely without cultivating reverence in requesting the essential Dharma. The water of Dharma is pure and able to save beings. Why, then, do you still harbor an arrogant mind?’
When Śakra heard this, he was deeply ashamed. The attending devas were astonished and laughed uneasily, saying among themselves:
‘The descent of the heavenly king has brought no benefit, but instead humiliation. How pitiable.’
Śakra immediately addressed the devas, saying:
‘Do not be startled or disturbed by this. It is my own ignorance and improper conduct. It must be through this that we shall be able to hear the essential Dharma.’
He then immediately let down the jeweled garment of the heavenly realm, drew the wild jackal up from the well, joined his palms, and apologized for his fault.
Bowing his head, he repented and sought forgiveness, saying: ‘The devas truly are as the venerable one has instructed.
Entangled in the five desires, we fall into confusion and negligence,
all because we have not encountered a good spiritual friend to guide us and explain suffering and happiness and the principle of impermanence.’
The devas prepared ambrosial food for it.
After the jackal ate, it regained hope of life.
From an unexpected calamity it obtained such merit and blessing, and its heart leapt with immeasurable joy.
“Then the wild jackal silently reflected in its mind: ‘Within the animal realm, ugly and afflicted, none surpass the wild jackal. It is only through the condition of wisdom and strength that this has been possible.’ It further reflected: ‘This damaged life is not something to cherish in itself. What brings joy and great delight is solely the opportunity to communicate and teach. These ignorant devas all came together because Śakra earlier possessed a trace of Prajñā wisdom. They all wish to hear the Dharma.’
It then sighed to itself, saying: ‘Marvelous, marvelous. What consolation could surpass this? Now is the time to communicate the teaching and accomplish my merit.’ It further reflected: ‘All the kindness received today is none other than the power of the compassionate instruction and transmission of wisdom and skillful means from my former preceptor and teacher. Namo my teacher, Namo my teacher. Namo Prajñā, Namo Prajñā. Though I have lost right conduct and been born in an evil destiny, I can still remember past lives and know my karmic conditions. The power of Prajñā can summon devas to descend with divine beings, provide aid and offerings, and enable communication and teaching, thereby fulfilling my slight aspiration.’
At that time, Śakra said to the devas: ‘As the teacher has spoken, he must surely intend to expound the Dharma. Today we have fortunately obtained good and wondrous benefit. We should now each bow our heads with sincerity and earnestly request the teaching.’
All accepted, and immediately each paid respectful homage, bared the right shoulder, surrounded the wild jackal, knelt for a long time with palms joined, and spoke in unison a verse, saying:
‘Excellent, excellent, venerable jackal. We only pray that you will expound the Dharma and open and instruct both heavenly and human realms.
Devas and humans dwell in darkness, Entangled by the five desires,
Constantly fearing that their blessings will be exhausted, Carried along by impermanence, Falling after death into evil destinies,
Seeking rescue and deliverance with great difficulty. From distant antiquity, through tens of trillions of years, today we finally encounter a good and virtuous field of merit.
We only pray that you will bestow compassion and pity, Proclaim the true words of the Dharma,
So that heavenly and human realms may obtain blessing. All beings likewise so wish,
Vowing to be bound with the venerable one through endless kalpas, Until Buddhahood is attained, Ever forming conditions together.
A wise teacher is difficult to encounter; Therefore we establish this vow.’
“At that time, when the wild jackal saw the devas and heavenly beings earnestly exhorting and requesting, delighting in their wish to hear the Dharma, it became even more joyful and elated. It then said to Śakra, lord of the heavens: ‘Recollecting my own past, whenever I saw people in the world who wished to hear the Dharma, they would first set up a high seat, adorn and purify it, and only then invite the Dharma teacher to ascend the seat and expound the Dharma. Why is this so? The teachings of the sūtras and Dharma are precious. By venerating them one gains merit and blessing. They should not be treated lightly, causing one’s own merit and virtue to be diminished.’
When the devas heard this, they all said it was good. They removed their jeweled heavenly garments and piled them up to form a high seat. In a short time, it was adorned and purified to an incomparable degree. The wild jackal ascended the high seat and said to Śakra, lord of the heavens: ‘The reason I speak the Dharma today is precisely due to two great causes and conditions. What are these two? First, it is in order to expound the Dharma and open and transform devas and humans, resulting in immeasurable merit and virtue. Second, it is in order to repay the kindness of being given food. How could I not speak?’
Śakra reported, saying: ‘Being freed from the peril of the well and preserving the body and life, this merit should be even greater. Why, then, does the venerable one, when speaking of repaying kindness, mention only the speaking of the Dharma and not this matter? Why is this so? All beings in the world delight in seeking life and safety and have no wish to die. Because of this causal condition, is not the merit of preserving life very great?’
The wild jackal replied, saying: ‘As to which is appropriate, death or life, circumstances differ for each person. Some are attached to life, while others delight in death. Who are those attached to life? Such people dwell in the world in ignorance and darkness. They do not know that after death there is further rebirth. They go against the Buddha and are far from the right Dharma. They have not encountered a wise teacher. They kill, steal, engage in sexual misconduct, and deceive, doing only evil deeds. Such people cling to life and fear death. Who are those who delight in death? Those who encounter a wise teacher, serve and uphold the Three Jewels, correct their evil conduct and cultivate wholesome deeds, are filial and supportive of their parents, respectfully serve their teachers and elders, and live in harmony with wives, servants, and dependents, treating others with humility and respect. Such people detest continued existence and delight in death. Why is this so? When good people die, their blessings should cause them to be born in the heavenly realms, enjoying the pleasures of the five desires. When evil people die, they should fall into the hells and endure immeasurable suffering. Good people delight in death as a prisoner leaving jail. Evil people fear death as a prisoner entering jail.’
“Śakra, lord of the heavens, asked: ‘According to the venerable one’s instruction, if preserving the body and life indeed has no merit, that is truly as you have said. As for the other two kinds of merit, that of giving food and that of giving the Dharma, what merit does each possess? We only pray that you will explain, to open and guide we foolish and unenlightened ones.’
The wild jackal replied, saying: ‘The giving of food rescues a single day of life. The giving of precious goods and wealth rescues the blessings of a single lifetime, yet this increases the binding conditions of birth and death in cyclic existence. Expounding the Dharma and transforming beings is called Dharma-giving. It enables beings to depart from the worldly path. Those who depart from the world are of three kinds: first, Arhats; second, Pratyekabuddhas; third, Buddhas. These three vehicles all achieve accomplishment by hearing the Dharma and cultivating practice according to what is taught. Some beings are able to avoid falling into the three evil destinies and instead enjoy the blessings and happiness of human and heavenly realms, all due to hearing the Dharma. Therefore the Buddha said that the merit of giving the Dharma is immeasurable.’
“Śakra, lord of the heavens, said: ‘Venerable teacher, the body you now possess, is it a body of karmic retribution, or a manifested response body?’
The wild jackal replied: ‘It is a body of karmic retribution, not a manifested response body.’
When the devas heard this, they became solemn and fearful, sorrowful and distressed, with tears filling their eyes. They became even more reverent in their prostrations and said to the wild jackal: ‘We had originally believed that you were a Bodhisattva sage who had manifested a body in order to liberate living beings. Only now do we hear that this is a body of karmic retribution. We do not understand the causes and conditions involved. May you bestow compassion and explain these causes and conditions.’”
“The wild jackal replied: ‘It is good that you wish to hear. I shall now explain. Recollecting a past life, I was born in the city of Padme in the country of Benares, into a poor household. I was named Ajita and belonged to the kṣatriya caste. From childhood I was intelligent, fond of learning, and strong in my desire for knowledge. When I reached the age of twelve, I followed a wise teacher and, deep in the mountains, diligently served him with hardship, studying learning and scholarship with vigor and unremitting effort. The teacher also instructed and discussed with me day and night, never missing the proper time.
After fifty years had passed, I had mastered ninety-six kinds of sūtras, books, treatises, medical prescriptions, spells, divination of auspicious and inauspicious signs, calamities and blessings, without exception. My talent and wisdom were outstanding, my moral conduct eminent, and my reputation spread far and wide. At that time Ajita reflected inwardly: “All that I have achieved today is entirely due to the beneficence of my noble teacher. This kindness is difficult to repay. Since my household is poor and has nothing with which to make offerings, I can only sell my own body in order to repay my teacher’s kindness.”
After forming this thought, he knelt for a long time and reported to his teacher, saying: “Your disciple now wishes to sell himself in order to repay the kindness of the teacher.” The teacher replied: “A mendicant cultivating practice in the mountains survives by begging for food and is not lacking in anything. Why would you now destroy this precious body in order to make offerings to me? You have already accomplished wisdom and eloquence. You should instead turn to teaching and transforming the people of the world, becoming a bright lamp of the dharma. Would the merit of such teaching not be sufficient to repay my kindness? I hope you will not take any further action.”
At that time Ajita, being a wise person, did not go against his teacher’s instruction. He therefore remained in the mountains, sustaining himself by begging for food.
“Before long, the king of the country passed away. The ministers gathered together to deliberate and announced throughout the land that all renowned scholars were to be summoned and broadly convened, so that they might expound and debate together. Whoever emerged victorious would be established as king. At that time Ajita responded to the summons and came to the assembly. Together with more than five hundred scholars, he debated and contended over the course of seven days, and no one was able to surpass him. The ministers rejoiced and convened the brahmins, enthroning Ajita as king to inherit the royal position.
When Ajita saw this, sorrow and joy intermingled in his heart. He reflected thus: “If I become king, I fear I will grow arrogant and complacent, greedily pursue pleasure, bring calamity upon the people, and after death fall into hell, forming causes and conditions for suffering. If I do not accept, my household is poor and has no stipend, and I will be unable to provide offerings to repay my teacher’s profound kindness.” He considered this repeatedly and thought, “I should accept the arrangement, in order to repay my teacher’s kindness and to support and care for my parents.” Having resolved thus, he willingly accepted the kingship.
After formally ascending the throne, he immediately dispatched loyal ministers to prepare jeweled chariots, banners, canopies, fragrant flowers, music, and a hundred kinds of food and drink, and went to the mountains to welcome his teacher back to the country to receive offerings. He also constructed palaces and dwellings, adorning them with the seven treasures, carving and engraving floral designs, and embellishing them with all manner of painted ornamentation. Beds, bedding, food and drink, medicines, flower and fruit gardens, flowing springs, and bathing pools were all arranged in a manner solemn and beautiful, to be used in making offerings to the teacher.
King Ajita, together with the ministers of the realm, the queen, and palace attendants, followed the teacher daily to receive instruction in the ten wholesome paths, continuing in this way for a full hundred years.
“ ‘At that time, on the frontier there were two small kingdoms. The kings of those two kingdoms harbored resentment and hatred toward one another and privately raised troops to attack and campaign against each other. After many years, neither side would yield. One of the kingdoms was named Andhra, and the other was named Mārava.
“The king of Andhra convened his ministers to deliberate together, saying: “By what means may we obtain that kingdom?” The ministers replied: “King Ajita was born of humble and lowly origins. Although he now occupies the royal throne, his mentality remains modest and restrained. From the past until now he has upheld the ten wholesome paths and has not engaged in relations with women outside. Although he has palace ladies, they are already advanced in years. According to our plan, we should search throughout the country, whether among the noble houses or the poor and lowly, select famous beauties, gathering a full hundred persons, young and beautiful, dignified and graceful, pleasing in appearance. Adorn them with fragrance and cleanliness, making them splendid and attractive. Then dispatch loyal and worthy envoys, carrying precious treasures together with these women, to present them to him. If he accepts them, then request of him the loan of a million elite troops to assist us in attacking. There will be no campaign that cannot be conquered.”
“Thus, following this plan, the beauties and treasures were swiftly prepared, and loyal ministers were dispatched to present them. King Ajita, upon receiving these beauties and rare treasures, was exceedingly delighted. He asked the envoys, saying: “That king has offered me such excellent gifts. What does he hope to obtain in return?” The envoys reported to the great king: “The kingdom of Mārava lies within Your Majesty’s sphere. That king is foolish and deceitful, does not understand teaching and transforming the people, is licentious and without restraint, neglects the governance of state affairs, and the people suffer under his poisonous harm, regarding him as an enemy. Therefore he has specially requested of Your Majesty the loan of a million troops to help subdue him. The sincerity of these offerings lies precisely in this request.”
“The king said that this was good and immediately ordered the selection of a million elite troops to be sent to them. The king of Andhra also selected a million men from his country, together with them, set out to campaign, beating the war drums. Over the course of a hundred days, through battle and slaughter, more than half of the soldiers were killed or wounded before victory was achieved. The king of Mārava, together with several tens of millions of his clan, were all executed and beheaded, and in a single moment the entire kingdom was annihilated.
“ ‘After King Ajita obtained those beauties, his mind became deluded and his intentions confused. He forgot his former aspirations, indulged in luxury and sexual excess, and sank into pleasure, neglecting the governance of state affairs. The officials and ministers successively rebelled, the children of good families were seized and made slaves, the winds and rains fell out of season, famine spread throughout the land, and foreign enemies took advantage of the situation to invade and plunder. King Ajita thus lost his kingdom and ultimately met with death.
“After that death, he was born in hell, where his body endured painful torment. Because of the power of his former learning and wisdom, he immediately knew his past lives. In his mind he reproached and repented himself, reformed his evils, and cultivated goodness. In but a short while, the life in hell came to an end, and he was reborn among the hungry ghosts. Again he knew his past lives, and immediately repented once more, cultivating the ten wholesome paths. In but a short while, the life among the hungry ghosts came to an end, and he was reborn in the animal realm, receiving the body of a wild jackal.
“By the power of wisdom, he again knew his past lives, corrected his former conduct, cultivated for the future, upheld the ten wholesome paths, and also taught other beings, causing them to practice the ten wholesome paths. Recently he encountered a lion and, in terror, fell into the abandoned well. He opened his heart and prepared to accept death, hoping to be reborn in the heavenly realms, to leave suffering behind and enjoy happiness. Because you drew me up and saved me, you instead went against my original vow. For this reason I have undergone further hardship. When will I ever be liberated? Therefore I say that although you saved my life, there was in fact no merit in it.’”
Śakra, lord of the heavens, raised an objection, saying: “The venerable one has said that good people seek death. I do not think this is correct. Why is this so? Venerable teacher, when you were at the bottom of the well, if you had not entered into the garment, you would not have been able to come out from the well. If you could not come out, you naturally could not have preserved your life. Now that you were rescued and your life preserved, it was precisely because you entered into the garment. From this it should be known that you did not lack the wish to live. How, then, can it be said that you were not attached to life?”
The wild jackal replied: “The reason I now entered into the garment was precisely for the sake of three major causes and conditions. What are these three?
First, entering into the garment was in order not to go against the original intention of the lord of the heavens. If one goes against another’s intention and causes that person’s wish not to be fulfilled, great suffering will result and distress will be brought upon others. In whatever realm of rebirth one may be born, when one’s wishes cannot be fulfilled, what one seeks cannot be obtained, and what one encounters is unfavorable, one brings suffering upon oneself. For these reasons, it was not for the sake of seeking life.
Second, entering into the garment was because I saw the intention of the devas, who wished to hear the Dharma. It was in order to proclaim and circulate the right Dharma for the devas, without begrudging the Dharma. If one ought to expound the Dharma but does not do so, this is called stinginess with the Dharma. The offense of being stingy with the Dharma causes one, in every lifetime of rebirth, to be deaf, blind, or mute, with the sense faculties obstructed, born in remote regions, foolish and without wisdom. Even if one is reborn in a favorable place, one’s mental faculties will be obstinate and dull, and what one studies will not come to fruition. When learning does not come to fruition, one again brings suffering upon oneself. For these reasons, it was not for the sake of seeking life.
It is like people in the world who, because in former lives they practiced generosity and cultivated goodness, are reborn as humans in this life through the conditions of merit and blessing, with wishes fulfilled and abundant wealth. When the poor come to beg, they give rise to stinginess, begrudging to give. The retribution of miserliness and greed causes them, after death, to be born in the realm of hungry ghosts, constantly suffering from hunger and thirst, naked and without clothing. In winter they are frozen until their bodies split; in summer they are scorched with no shelter. Such suffering must be endured for tens of millions of years. When the retribution of the hungry ghost realm is exhausted, they are reborn in the animal realm, eating grass and drinking water, foolish and without understanding, or eating mud and filth, impure and defiled. All of this is due to the offense of stinginess and greed, which brings about such retribution. The offense of being stingy with the Dharma is just the same.
Third, entering into the garment was precisely for the sake of proclaiming and circulating the Dharma and teaching living beings, in order to benefit devas and humans and cause them to awaken. This is called Dharma-giving, and its merit is immeasurable. For these reasons, it was not for the sake of seeking life.”
Śakra, lord of the heavens, asked: “What kind of blessings and rewards are obtained from the merit of teaching and transforming others? We only pray that you will explain.”
The wild jackal replied: “Proclaiming correct teaching enables living beings to know that after death there is further rebirth, that practicing good brings blessings, doing evil brings retribution, and cultivating the Path leads to attainment of the Path. By means of this merit, wherever one is reborn, one’s wisdom will be clear and bright, and one will often know one’s past lives. If reborn in the heavenly realms, one will become a teacher of the devas. If reborn in the human world, one will become a Wheel-Turning King, constantly using the ten wholesome paths to teach and transform the world. If one becomes a human king, one will govern the country with right Dharma and will often know one’s past lives.
Because one knows past lives, the mind does not become lax or careless. When a person dwells in a position of honor and favor, enjoying the pleasures of the five desires, Māra’s affairs often come to disturb and destroy, causing the mind to become deluded and to create evil karma. Even if later one’s conduct goes astray and one encounters evil retribution, because of the power of wisdom one can quickly escape suffering. When reborn in the heavenly realms and enjoying blessed happiness, wisdom and radiance gradually increase, one accomplishes the Bodhisattva path, and attains the forbearance of the unborn Dharma. Therefore the Buddha said that the merit of teaching and transforming others brings immeasurable blessings.”
Śakra, lord of the heavens, spoke with joy, saying: “Excellent, excellent. It is indeed just as the venerable one has taught. Only today have we devas come to understand the differences in causal conditions and characteristics of merit between material giving and Dharma-giving. Material giving is like a lamp of a single inch that illuminates a small room. Dharma-giving is like sunlight illuminating the four continents, dispelling darkness wherever it reaches. Why is this so? Because the sun is luminous by nature and therefore illuminates all things. Venerable teacher, you are now just the same. Because of your original cultivation, your wisdom is bright and clear, and you use the light of wisdom to remove the darkness of ignorance from living beings.”
At that time, after Śakra had spoken these words, eighty thousand devas all rose solemnly, straightened their garments, and respectfully paid homage. Kneeling for a long time with palms joined, they said to the wild jackal: “We pray that the venerable one will bestow compassion and transmit the teaching of the ten wholesome paths, greatly benefiting and bringing peace and joy to living beings, and also allowing the venerable teacher’s merit to increase.”
The wild jackal replied: “Excellent. Now is precisely the right time.” He then said to Śakra: “The method of receiving and upholding the precepts begins with repentance, purifying the three actions of body, speech, and mind. What are actions of the body? Killing, stealing, and sexual misconduct. What are actions of speech? False speech, divisive speech, harsh speech, and frivolous speech. What are actions of the mind? Jealousy, anger, arrogance, and wrong views. These are the ten. To restrain the actions of body, speech, and mind and not commit the various evils is called the ten wholesome paths. To indulge body, speech, and mind and create the various evil actions is called the ten unwholesome paths. With single-minded sincerity, repent and extinguish the ten unwholesome paths. When the ten unwholesome paths are extinguished, body, speech, and mind are pure. When the three actions are pure, this is called the ten wholesome paths.”
“Śakra asked: “What are the merits and retributions of the ten wholesome paths?”
The wild jackal replied: “I once heard the Buddha say that when humans cultivate the ten wholesome paths, the retribution is rebirth in the six desire heavens, with palaces of the seven treasures, the pleasures of the five desires naturally complete, a hundred flavors of food and drink, immeasurable lifespan, and parents, spouses, and relatives all upright, pure, joyful, and happy. If devas uphold the ten wholesome paths, then after the heavenly blessings are exhausted, they will be reborn again in the heavenly realms, with blessings even more excellent, unlike the retribution of worldly people who cultivate the ten wholesome paths.
Why is this so? When worldly people cultivate wholesome deeds, the three mental precepts are difficult to guard and uphold. The precept of non-anger requires first cultivating a mind of kindness through skillful means, and only afterward can it be accomplished. Worldly people find it difficult to sustain a mind of kindness for long; it is like cutting water with a knife, which separates and then immediately reunites. Upholding the precept of non-anger is the same. The precept against jealousy arises at certain times. At what times? When one sees others gain benefit, when one sees others enjoy happiness, when one sees others of upright appearance, when one sees others courageous and strong, when one sees others intelligent, when one sees others cultivating blessings, in short, whenever one sees superior qualities, at that time jealousy arises in the mind. Thus one should know that jealousy arises at specific occasions. The arising of arrogance likewise has its occasions. When one sees foolish people, arrogance arises; when one sees ugly people, impure people, poor people, in short, the deaf, blind, lame, diseased, those lacking complete faculties, or people of remote border regions, arrogance arises upon seeing them. Thus one should know that the precept against arrogance also arises at specific occasions.
For these reasons, the mental precepts of worldly people are difficult to uphold. Even if they force themselves to uphold them, they are suddenly gained and suddenly lost. Therefore, although worldly people who cultivate the ten wholesome paths enjoy heavenly blessings, they are still not equal to devas who cultivate the ten wholesome paths. The devas’ radiance, supernormal power, food and blessings, and physical beauty are all supremely excellent and foremost. Their ability to know past lives and other such matters is also the same. Therefore one should know that the retribution of devas who cultivate the ten wholesome paths surpasses that of humans.”
Śakra said: “As the venerable one has explained, when humans cultivate the ten wholesome paths, the three mental precepts are difficult to guard and uphold. The beings of the heavenly realms are also like this. Jealousy, anger, arrogance, and wrong views are not entirely absent. Why, then, are their blessings superior to those of humans?”
The wild jackal replied: “Although heavenly beings have such mental states, they differ from humans. Why is this so? The merit and blessings of heavenly beings result in little suffering and much joy, and their afflictive minds are light. Humans have scant blessings, little joy and much suffering, and their afflictive minds are heavy.”
Śakra said: “The devas have long been accustomed to pleasure. Their mental states are coarse and scattered, like monkeys. Now, even if they uphold the ten wholesome paths, later they may become lax and forgetful. If there are violations or losses, what should be done?”
The wild jackal replied: “I once heard my teacher say that when humans cultivate the ten wholesome paths, if violations, faults, or the creation of unwholesome karma occur, they should go before a worthy person of wisdom and merit, openly confess and repent according to the offenses committed, and then receive the precepts anew. If one practices in this way, the precepts will not be lost. Why is this so? The precepts of the ten wholesome paths are like young grain seedlings, and afflictions are like weeds. Weeds and proper seedlings obstruct one another. If one wishes the seedlings to grow, one should remove the weeds and defilements. When the grain seedlings are pure, the harvest will certainly be abundant. When the harvest is abundant, one will ultimately not suffer hunger or lack.”
At that time, after Śakra and the eighty thousand devas heard these matters, they were greatly delighted and no longer worried that, after their blessings were exhausted, they would be governed by impermanence and fall into evil destinies. They reflected inwardly: “Although the merit of wholesome deeds does not result in painful retribution, it still involves birth and death and cannot escape impermanence. Moreover, there is the King of the Heaven of Mastery over Others’ Emanations, who, upon seeing others cultivate merit, harbors jealousy and creates obstacles and disturbances, causing people to forget the wholesome path and commit unwholesome deeds. Because of the causal conditions of unwholesome deeds, one must then receive painful retribution.” They therefore said to the wild jackal: “What merit should be cultivated so that one may constantly attain freedom from death and not be deluded or disturbed by the Māra king?”
The wild jackal replied: “I once heard my teacher say that when one gives rise to the Bodhi-mind and cultivates the Bodhisattva path, Māra Pāpīyas cannot destroy or disturb it, because the mind is not deluded. Wherever one is reborn, wisdom will be clear. Because wisdom is clear, one will always know past lives. Because one knows past lives, one does not create unwholesome karma. Because the mind is pure, one can realize the forbearance of the unborn Dharma. Because one realizes the forbearance of the unborn Dharma, one does not retreat on the path of awakening, and one is far removed from the sorrows and sufferings of birth and death.”
Śakra said: “When cultivating the Bodhisattva path, which Dharma Gates should be practiced?”
The wild jackal replied: “I once heard my teacher say that those who seek the Buddha path must begin from the root. First, one should extensively study the causal conditions of all dharmas. When one understands causal conditions, faith will become firm. Because of the power of the faculty of faith, diligence will arise. Because of the power of diligence, no unwholesome karmic causes and conditions arise. Because the purely wholesome mind is without laxity, wisdom is accomplished. Because of the power of wisdom, one comprehensively gathers all the thirty-seven factors aiding the Path and assists in accomplishing the path to awakening.”
Śakra asked: “As the venerable one has taught, the meaning of the thirty-seven factors is vast and profound and cannot be immediately understood by a coarse and shallow mind. How, then, can one enter the cultivation of the Bodhisattva path?”
The wild jackal replied: “I once heard my teacher say that those who cultivate the Bodhisattva path should first use skillful means to tame and regulate the faculties. What are skillful means? They are the Six Pāramitās and the Four Immeasurable Minds. This is called using skillful means to tame and regulate the faculties.”
Śakra, lord of the heavens, said: “What is the meaning of the Six Pāramitās? I pray that you will explain.”
The wild jackal replied: “First is giving, which breaks the mind of stinginess and greed, because there is no hoarding or miserliness. Second is upholding wholesome actions, because one does not engage in evil. Third is patience, in that when encountering harmful circumstances the mind is able to endure, because one harbors no thought of retaliation. Fourth is diligence, cultivating the path of awakening, because one does not become lax or retreat. Fifth is meditative concentration, gathering and restraining one’s own mind, because one does not give rise to deviant thoughts. Sixth is wisdom, because it illuminates, breaks through, and eliminates the dark obscuration of afflictions and ignorance. This is called the Six Pāramitās. By means of the skillful power of the Six Pāramitās, the faculties are tamed and regulated.
There are also four further practices that can tame the faculties. What are these four? First is loving-kindness, second is compassion, third is sympathetic joy, and fourth is equanimity. These four are called the Immeasurable Minds.”
Śakra asked: “How does one practice loving-kindness?”
The wild jackal replied: “When one sees those who are suffering and distressed, one should give rise to loving-kindness, provide protection and assistance for them, and cause them all to obtain stability and security.”
“What is compassion?”
“Seeing living beings, because of ignorance and craving, create the karma of birth and death and undergo suffering in the five destinies, unable to liberate themselves, one thinks: I should not be lax, but should diligently cultivate wisdom, swiftly accomplish the Buddha path, and after attaining Buddhahood, use the light of wisdom to break through the dark ignorance of living beings, allowing them to see the great light and be freed from the bonds of manifold suffering. Even before attaining Buddhahood, whatever wholesome karma one performs is all dedicated and given to living beings, so that they may obtain peace and happiness. If living beings have karmic offenses, I am willing to bear them in their stead. This is called compassion.”
“What is sympathetic joy?”
“If one sees people in the world cultivating wholesome deeds and seeking the fruits of the three vehicles, one encourages, assists, rejoices, and praises them. Seeing those who enjoy happiness, one rejoices along with them. Seeing those of upright appearance, those who are courageous and strong, those who are wealthy and noble, those who possess wisdom, those who possess loving-kindness, those who are filial, in short, all good people, one encourages and rejoices with them. This is called sympathetic joy.”
“What is equanimity?”
“In all the merit one creates, and in all the kindness one bestows upon others, one does not seek recompense in the present life, does not seek recompense in the next life, and does not seek recompense in later lives. This is called equanimity.
When these four are accomplished, they are called the Four Immeasurable Minds. Because living beings are immeasurable, loving-kindness is immeasurable. Because living beings are immeasurable, compassion is also immeasurable. Because living beings are immeasurable, sympathetic joy is also immeasurable. Because living beings are immeasurable, equanimity is also immeasurable. Therefore they are called the Four Immeasurable Minds. Joined together with the preceding six, they are called the Ten Pāramitās. The Ten Pāramitās comprehensively encompass all the cultivation of the Bodhisattva path.”
At that time, after Śakra, lord of the heavens, heard the wild jackal explain the causal conditions and merits of the practice of the ten wholesome paths, and also heard the principles, causes, and direction of cultivating the Bodhi path of the Bodhisattva, the net of doubts was untied. Joy and elation filled his entire body. He immediately, together with the eighty thousand attendant devas, once again paid reverent homage, joined his palms respectfully, and said to the wild jackal: “Today, together with the eighty thousand devas, I, your disciple, with one mind simultaneously give rise to the bodhi mind. Regarding the cultivation of the Bodhisattva path that the venerable teacher has explained, we shall certainly uphold and practice it in its entirety. We only pray that the venerable teacher will rejoice and grant assent.”
The wild jackal replied: “Now is precisely the right time. This has always been my own aspiration.”
At that time, Śakra, lord of the heavens, said to the wild jackal: “Venerable teacher, what is your food like? I pray that you will instruct and guide us, so that we may arrange offerings.”
The wild jackal replied: “What I eat is not suitable to be heard by the others. Why is this so? Because of the causal conditions of sinful karma, what I consume is extremely impure. Although my form is that of an animal, in truth I am no different from a hungry ghost. You need not ask what I eat.”
Śakra said: “Whether the food is good or bad, it should be explained. I, your disciple, must now arrange offerings according to the actual circumstances.”
The wild jackal replied: “I often eat the feces and urine of lions, tigers, and wolves, and I eat the bones of dead people among grave mounds, as well as tattered clothing and hides. At times, when even these cannot be obtained, pressed by hunger and destitution, I eat mud. This painful karmic retribution, from birth to death, though consuming such impure things, has never once brought satiety.”
At that time, Śakra and the assembly of devas, upon hearing the wild jackal describe his condition of nourishment, were filled with sorrow and grief. Tears flowed as they said to the wild jackal: “We disciples had wished to arrange offerings now, but according to what the venerable teacher has said, our wish cannot be fulfilled. We do not know what to do. When we now return to the heavenly palace, by what method should we repay the venerable teacher’s profound kindness?”
The wild jackal replied: “Today you have heard the Dharma from me. After returning to the heavens, you should in turn teach and guide the devas. Whether male or female, even if you cause but a single one to have faith, accept, and practice it, you will not only have repaid my kindness, but also repaid the kindness of all Buddhas. According to the beings you teach and transform, your own merit and virtue will increase. How much more so if you teach and guide many people. The merit and retribution will be immeasurable.”
The devas rose and said to the wild jackal: “We disciples are now returning to the heavenly palace. We do not know when the venerable teacher will abandon this body of karmic retribution and be born in the heavenly realms to meet us again.”
The wild jackal replied: “The time will be after seven days. I shall abandon this body of karmic retribution and be reborn in Tuṣita Heaven. You too may make vows to be reborn in that heaven. Why is this so? In Tuṣita Heaven there are many Bodhisattvas who expound the Dharma and teach, because many devas seek the Buddha path.”
Śakra said: “In accordance with the venerable one’s instruction, after the blessings of myself and my retinue in the Heaven of the Thirty-Three are exhausted and our lives end, we shall all be reborn in Tuṣita Heaven, meet with the teacher, uphold and receive instruction, and make vows just as we do today.”
After saying these words, they scattered heavenly flowers and heavenly fragrances upon the wild jackal and then took their leave.
After the devas departed, the wild jackal did not leave his place. With single-minded concentration, he focused exclusively on the practice of the ten wholesome paths and did not go out to seek food. After seven days, his life ended, and he was reborn in Tuṣita Heaven as the son of a heavenly king. He again knew his past lives and once more taught the devas by means of the ten wholesome paths.
The Buddha said to the great king: “At that time, the wild jackal was my former life. The Heavenly King Śakra at that time was Śāriputra. The great master Upadatta, who taught Ajita at that time, is Maitreya today. The eighty thousand devas were the eighty thousand non-retrogressing Bodhisattvas who are now in the Sahā world.”
The Buddha said: “Great King, recollect the past. From the very first arousing of the mind to cultivate the Bodhi path until the realization of the forbearance of the unborn Dharma, throughout that entire period I was constantly with Maitreya, Śāriputra, and others. For the sake of seeking the Dharma, we diligently exerted ourselves, not sparing our bodies or lives, following wise teachers, drawing near to them and serving them, investigating and studying the teachings, and accomplishing wisdom. Because of the power of wisdom, in the five destinies, wherever I was reborn, I was able to teach and transform immeasurable living beings, enabling them to be liberated from suffering. Up to the present attainment of Buddhahood, all of this has been due to the skillful means of Prajñā wisdom, which cut off all causes and conditions of afflictive habits and accomplished unsurpassed, perfect enlightenment. Again, by means of wisdom, I teach and transform living beings in the Sahā world, liberating them from the sufferings of the three realms. Therefore I say that Prajñā wisdom has four names and meanings.”
At that time, after King Prasenajit and his retinue heard the Buddha’s teaching, their minds were opened and resolved. Once again they rose, paid homage, and with joy and elation stood respectfully with palms joined, saying to the Buddha: “World-Honored One, today in coming to see the Buddha, we deeply feel that we have obtained exceptional benefit. Listening to the Buddha’s teaching, we do not know fatigue or laxity. Why is this so? The teachings previously spoken by the World-Honored One on the Four Noble Truths, twelve dependent originations, and the supramundane path were difficult for us to understand because our faculties were dull. Because we did not understand, our bodies became weary and lax. Now, upon hearing the Buddha speak of the Bodhisattva’s methods of cultivation, although we have not yet fully understood them, our hearts are filled with great joy and affection. We long for and admire them and wish to hear more, our minds not yet satisfied. We disciples now wish to arouse the Bodhi mind and seek unsurpassed Path. We only pray that the World-Honored One, out of compassion, will permit this and teach and explain the practices cultivated by Bodhisattvas. We shall certainly put them into practice according to what is taught.”
The Buddha said to the king: “The Bodhisattvas’ practices are as stated above. Cultivating the ten wholesome paths with the three karmas of body, speech, and mind, and comprehensively embracing all auxiliary paths to Buddhahood with the Ten Pāramitās, can you put this into practice?”
The king said: “As the World-Honored One has said, among the ten wholesome practices, the three mental precepts are difficult to guard and uphold. How should one receive them so that they do not leak away?”
The Buddha said to the king: “The minds of worldly people are coarse and scattered, like monkeys, blown about and transformed by the winds of various afflictions. Therefore, those who wish to cultivate the ten wholesome paths find it difficult to sustain them for long. If one wishes to cultivate the ten wholesome paths, one should practice in three periods. What are these three periods? From dawn until breakfast is called the upper period. The duration of a single meal is called the middle period. The time it takes to walk a hundred steps is called the lower period. One receives the ten wholesome dharmas and, according to one’s own capacity, guards one’s mind within a single period, firmly maintaining the three mental precepts without allowing them to leak away. This is called cultivating the ten wholesome paths.”
The king said: “As the World-Honored One has explained, limiting the practice of the ten wholesome paths to three time periods seems very slight in effort. How can such practice give rise to merit?”
The Buddha said to the king: “When people cultivate the ten wholesome paths, although the duration is brief, the merit and retribution are exceedingly vast. Why is this so? Because the three mental precepts are difficult to guard and uphold. Even though they are maintained for a short time, the resulting retribution is immeasurable. It is like someone who gathers firewood for a hundred years. When it is set alight, it is all consumed in an instant. Therefore you should know that cultivating wholesome deeds for a short time can extinguish immeasurable heavy evil karma. It is also like drilling wood to obtain fire. With increased diligence and exertion, fire is obtained in an instant. The power of that fire can burn up all the grasses and forests of the world, and only ceases when everything is exhausted. Great King, you should know that cultivating the ten wholesome paths is just like this. A brief moment of practice can extinguish immeasurable heavy evil karma and can cause the sprout of bodhi to arise in the practitioner. Once the sprout has arisen, it gradually grows until the attainment of the Buddha fruit.”
After the king heard these words, he once again rose and paid homage. Filled with great joy and gratitude at having obtained an unprecedented understanding, he said to the World-Honored One: “Today I, your disciple, have obtained exceedingly great and exceptional benefit. Why is this so? Because upon hearing the World-Honored One explain the causal conditions and merits of cultivating the ten wholesome paths, I understand that they can cause living beings to accomplish the sprout of bodhi. I now set my resolve and delight in bodhi. I should diligently cultivate the practice, with my resolve never retreating.”
When the Buddha spoke these words, the ministers, officials, common people, palace consorts, and attendants who followed the king, together with the four assemblies of disciples, devas, nāgas, spirits, humans, and non-humans, numbering more than five thousand in all, all gave rise to the unsurpassed resolve for the Bodhi path.
At that time, the great queen of King Prasenajit, whenever she went out or came in, habitually employed four persons called ṣaṇḍhas (the term ṣaṇḍha means ‘neuter,‘ referring to those without male or female organs, and for this reason they were called neuters). They possessed great physical strength, and so these four were assigned to carry the queen’s palanquin.
The queen’s palanquin, made of the seven treasures, was left outside the gate of Prince Jeta’s Grove. She ordered the eunuchs to take responsibility for guarding it. The eunuchs in turn instructed the four ṣaṇḍhas to watch over the queen’s palanquin, while they themselves went to the Buddha’s presence to listen to the Dharma. The ṣaṇḍhas fell asleep beneath the palanquin and were not attentive.
At that time, an evil person stole a maṇi jewel from the queen’s precious palanquin. When the eunuchs later came out to inspect it, they discovered that the jewel was missing. Alarmed and frightened, and fearing blame from the queen, they questioned the neuters, saying, “You were told to guard the palanquin. Why did you steal the jewel?” Each of them replied, “We truly did not steal it.”
The eunuchs became enraged and lashed the neuters with whips, the pain penetrating to the bones. At that time, one of the neuters, knowing clearly that she had not stolen anything yet was unjustly subjected to cruel punishment, ran wildly into the monastery, crying out her grievance. Everyone heard her cries, but no one knew the reason.
The Buddha said to Ānanda: “You should go out to those eunuchs and prevent them from unreasonably whipping those who are without fault. Why is this so? These four neuters were teachers of the queen in a former life. They themselves have no offense. Why should they be beaten without cause, thereby creating karmic conditions for future evil destinies?”
At that time, when the queen heard the Buddha say this, she immediately rose, respectfully joined her palms, and said to the Buddha: “As the World-Honored One has spoken, the four neuters who carry my palanquin were teachers of mine in a former life. My mind is confused and does not understand. I only beg that the World-Honored One explain these causes and conditions, so that the great assembly of the Dharma gathering may all hear and know them.”
The Buddha said to the queen: “Summon the neuters here, and in the presence of the World-Honored One let the truth of the matter be verified.”
The queen followed the instruction and immediately dispatched the eunuchs to bring them over. At that time, the four neuters, upon seeing the Buddha, bowed their heads to the ground and wept. Kneeling for a long time with palms joined, they said to the World-Honored One: “We truly did not steal the precious jewel. By what causes and conditions have we innocently suffered such punishment, been whipped and subjected to pain, until our bodies are covered with injuries?”
The World-Honored One said: “The causes and conditions of sinful karma are created by oneself. They are not created by one’s parents, nor do they descend from the heavens. When a person does good or does evil, the retribution of suffering or happiness that they receive is like an echo responding to a sound. Greedily seeking immediate benefit, engaging in crooked and deceitful actions in the mind, one does not know that in future lives, across successive kalpas, one will endure calamity and misfortune. Evil arises from the mind and in turn harms oneself, just as rust arises from iron and corrodes and destroys its own substance.”
The king joined his palms and said to the Buddha: “Both earlier and later teachings all have causes and conditions. Now, as for these four neuters, what were the causes and conditions from beginning to end in their previous lives? I pray that the Buddha will explain this for us, to guide those who are ignorant and unclear, bringing great benefit and allowing the assembly to receive blessing.”
The Buddha said to the king: “You wish to listen. It is good. Listen with focused attention and careful mindfulness. I shall now explain.”
Dharma Torch 