Translated by śramaṇa Shi Tanjing of Xiao Qi Dynasty
The Buddha then reflected inwardly: “At present, there are some bhikṣus whose words and actions do not accord, whose minds and speech contradict one another. Some seek profit, wealth, and food. Some seek fame and wish to gather followers and dependents. Some, weary of the obligations imposed by royal law, renounce the household life to cultivate the path. None of them have their minds directed toward the three gates of liberation, to liberate beings from the suffering of the three realms. With impure minds they greedily accept the offerings of the faithful, not knowing that in future lives they must pass through long kalpas, enduring calamities and repaying debts from past existences. For the sake of such people, how could I not explain?”
The Buddha told the king: “Recall that in the distant past, countless kalpas ago, there was a great kingdom named Bhaiṣaja. There was a woman named Devī, who belonged to the brāhmaṇa caste. Her husband had died, and she remained a widow in her home. Her husband’s household was extremely wealthy, yet they had no children and no parents. She dwelt alone, with nothing to rely upon. According to the customs of the brāhmaṇas, when one encountered misfortune, one would bring one’s life to an end by self-immolation. From time to time, groups of brāhmaṇas came together to Devī’s dwelling and exhorted her, saying: ‘All the misfortunes you encounter in this present life arise solely from the sins of former lives. What are these sins? Failing to respectfully serve the various brāhmaṇas, lacking filial devotion toward parents and husband, and having no compassionate heart to raise children. Because of such sins, you now experience loneliness and hardship in this life. If you do not now cultivate merit and extinguish these sins, the painful retribution in a future life will become even heavier, and you will fall into the hells. By then, even regret will be of no avail.’
“Devī asked, ‘What kind of meritorious deeds should be performed in order to extinguish sins?’ The brāhmaṇas replied, ‘There are two methods for extinguishing sins. For lighter karmic offenses, one should shave one’s head, bathe with perfumed water, enter the heavenly shrine, repent and confess one’s offenses before the god Nārāyaṇa, invite one hundred brāhmaṇas, and prepare food and drink as offerings. After making the offerings of food and drink, one should further give one hundred mother cows with calves as alms to the brāhmaṇas. In this way, the karmic offenses will be eliminated. Why is this so? Because brāhmaṇas cultivate pure brahma conduct, do not consume alcohol, meat, or the five pungent plants of onion and garlic, and rely solely on milk as their source of sustenance. They are able to cause the benefactor who gives alms to extinguish sins and generate merit, so that in life after life all wishes are fulfilled. Your present karmic offenses are profound. You should give all the precious treasures and wealth of your household as alms to five hundred great brāhmaṇas. After receiving the alms, the brāhmaṇas will offer blessings for you, causing you to obtain great wealth in future lives. If you wish to extinguish heavy sins, then go to the bank of the Gaṅgā, pile up firewood, and immolate yourself. The brāhmaṇas will again offer blessings for you, causing all heavy and light sins created in former lives to be instantly and completely eradicated. In future rebirths there will be no remaining misfortune. Parents, brothers, husband, and sons will all have immeasurable lifespan and boundless happiness.’
“At that time Devī agreed with them, firmly resolved, and prepared to immolate herself. She then ordered her household servants to drive ten carts into the mountains to cut firewood, intending to use it to burn herself.
“At that time there was in the kingdom a mendicant named Pratibhā (which in the language of Qi means Eloquence). He was diligent in upholding the precepts, broadly learned and possessed of wisdom, and he constantly taught and transformed the world with a mind of compassion, leading people to turn away from deviant paths, return to what is upright, abandon evil, and cultivate good. Hearing that Devī intended to immolate herself, he gave rise to compassion and went to her residence. He asked Devī, ‘For what purpose are you preparing firewood?’ Devī replied, ‘I wish to immolate myself in order to extinguish karmic offenses and calamities.’ Eloquence replied, ‘The karmic offenses of former lives follow the flow of consciousness and are not bound to the body. How could the pointless burning of the body extinguish sins? Human misfortune and blessing arise in accordance with the mind. When the mind thinks wholesome thoughts, the retribution received is wholesome. When the mind thinks unwholesome thoughts, unwholesome retribution is received. When the mind thinks of suffering or joy, the retribution is likewise so. For example, if a person dies of hunger, one becomes a hungry ghost. If one dies amid anguish, one receives the retribution of anguish. If one dies amid joy, one receives the retribution of joy. Peace and happiness bring corresponding retribution as well. How can you now, while in anguish, expect to extinguish sins and seek wholesome retribution by burning the body? I hope you will not do this. It does not accord with reason.’
“‘Furthermore, Devī, suppose there is a sick person who is afflicted and pressed by suffering. If an evil person comes before him, scolds him harshly, and strikes him across the face with the hand, what do you think? At that moment, could the sick person still give rise to a wholesome mind, without anger or resentment?’ Devī replied, ‘That person is already distressed by illness. Even without seeing anyone, he often harbors anger and affliction. How much more so if struck across the face. How could he possibly not become angry?’
Eloquence told her: “Your present situation is exactly the same. Because of the karmic offenses of former lives, you abide in worrisome, suffering, and affliction in your mind, yet you still wish to escape sorrow and distress by burning your body. How could this possibly be accomplished? It is like that afflicted patient in misery. When he is scolded by others, his suffering increases by hundreds of thousands of times. How much more so if you were to immolate yourself. When the fierce flames blaze forth and the body is scorched and destroyed, at that time the breath has not yet ceased and the consciousness has not yet departed. At that moment, body and mind are burned by fire, and the consciousness has not yet left. Therefore one must endure intense suffering, torment, resentment, and agitation. After such a death, one will fall into hell, and the suffering of hell increases by hundreds of thousands of times beyond this. Even seeking liberation is extremely difficult, how much less could one rely on burning the body to escape suffering? Moreover, Devī, it is like an ox that pulls a cart and has grown weary of the cart, wishing that the cart would be destroyed. Yet even if the previous cart is destroyed, another new cart will still be fastened to its neck, because the karmic offenses have not yet been eliminated. Human beings are the same. Even if you were to burn hundreds of thousands of bodies, the causal conditions of karmic offenses would still continue without interruption and would not disappear. It is just like the Avīci hell, where sinners are burned. Within a single day they die eighty thousand times and are revived eighty thousand times. Only after passing through one kalpa are their karmic offenses finally exhausted. How much less could you now expect to extinguish sins by burning the body only once? Where could such a principle exist?”
At that time, Eloquence explained the true Dharma to her through various causes and conditions. The woman Devī’s mind opened and understanding arose. She changed her resolve and abandoned the thought of self-immolation. She said to Eloquence, “Then what kind of mind should be aroused in order to extinguish sins?”
Eloquence replied, “Formerly, when unwholesome thoughts arose, they were like dark clouds covering the moon. Later, when wholesome thoughts arise, they are like a torch dispelling darkness. You are now fortunate to have given rise to the wish to extinguish sins, and there is indeed a method. I can cause you to eliminate calamities and karmic offenses without spending a single coin, and without enduring even the slightest suffering. In this very life you will attain peace and stability, and in future rebirths all wholesome aspirations will accord with your mind.”
After hearing this, Devī was filled with great joy. Her sorrow and fear immediately vanished, just like a prisoner burdened with grave who receives amnesty and is about to leave prison. She at once rose, respectfully bowed, and made inquiries. She ordered her maidservants to arrange a lofty seat, spread woolen blankets and brocade cushions, adorn it with embroidered seat coverings in the utmost solemnity, scatter flowers, burn incense, and invite Eloquence to ascend the high seat. Eloquence accepted the invitation and mounted the high seat. The woman Devī then led more than five hundred household servants, maidservants, and dependents, surrounding Eloquence, prostrating their heads in reverence, joining their palms, and standing respectfully.
The woman Devī said to Eloquence, “Venerable one, although I rejoice in my heart at what you have just explained concerning the causes and methods for extinguishing sins, I still have one subtle doubt. I earnestly request that you explain in detail the concrete method for removing sins, and I will respectfully practice it in accordance with the Dharma.”
Eloquence replied, “The arising of karmic offenses originates from body, speech, and mind. Unwholesome bodily actions are killing, stealing, and sexual misconduct. Unwholesome verbal actions are false speech, divisive speech, harsh speech, and frivolous speech. Unwholesome mental actions are jealousy, anger, arrogance, and wrong views. These are the ten unwholesome actions, which bring about unwholesome retribution. One should now, with single-minded sincerity, repent. Whether regarding the past or the present life, all such offenses that have been committed should now be fully confessed and repented, allowing the karmic offenses to manifest and thereby be extinguished. You should yourself establish a vow that from this day forward you will no longer dare to commit them again.
“Moreover, for all the offenses of our parents, husbands, brothers, and others from former lives, I now, with single-minded resolve, repent on their behalf. ‘I, the disciple Devī, dedicate the wholesome causal conditions of today’s repentance, abandonment of evil, and cultivation of good as alms to all sentient beings who suffer, causing them to obtain peace and happiness. If sentient beings have karmic offenses, I vow to bear them on their behalf. I further establish this vow: because of the causal condition of today’s turning away from deviance and returning to what is upright, repenting of offenses and cultivating merit, from the relinquishing of this body and the receiving of future bodies until the attainment of Buddhahood, I will always encounter wise teachers and encounter good spiritual friends, have immeasurable lifespan, and constantly remain together with parents, husbands, sons, and relatives, mutually protecting one another, no longer experiencing suffering, and not being as I am now.’”
Thus Eloquence told Devī, “The method of repentance that extinguishes sins is just like this.”
Thereupon, Devī and her retinue knelt for a long time before Eloquence with palms joined and said to him, “We disciples have followed the venerable one’s instruction and have already completed repentance in accordance with the Dharma. We earnestly request that the venerable one further transmit other wholesome Dharma teachings. We will certainly practice them diligently and increase our fundamental merit.”
Eloquence told them, “You should now, with sincere hearts, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha of bhikṣus, reciting this three times. Moreover, you should uphold the ten wholesome paths for the rest of your lives. ‘I, the disciple so-and-so, from this day until the end of my life, will not kill, will not steal, and will not engage in sexual misconduct. These are wholesome bodily actions. I will not speak falsehood, will not engage in divisive speech, will not use harsh speech, and will not engage in frivolous speech. These are wholesome verbal actions. I will not be jealous, will not give rise to anger, will not be arrogant, and will not hold wrong views. These are wholesome mental actions.’ This is what is called the ten wholesome precepts.”
At that time, after Eloquence taught Devī the ten wholesome precepts, Devī’s retinue rejoiced greatly and practiced them with full sincerity. The woman Devī prepared various foods of many flavors and all kinds of precious treasures. Kneeling for a long time with palms joined, she said to Eloquence, “May the venerable one take notice and extend compassion in teaching and transforming us. We now wish to build dwellings for the venerable one, entirely according to your convenience, and we will serve you for our entire lives.”
Eloquence replied, “You are now able to abandon deviant paths and return to the right Dharma, to cultivate purely the ten wholesome actions, and to become a disciple of the true Dharma. Moreover, you are able to teach the world with the Dharma of the ten wholesome actions. This already repays the profound kindness between teacher and disciple. You have already crossed over to liberation, and it is not appropriate for me to remain. I should now go elsewhere to teach and transform.”
At that time, Devī knew that her teacher would not stay. She therefore had carts transport various precious treasures and wealth from her storehouses to make offerings to her teacher, hoping that he would remain. Eloquence did not accept them and, after taking leave, departed. Thereupon Devī thought to herself, “Today’s deliverance was entirely achieved through the guidance and awakening bestowed by my venerable teacher. His great kindness in instructing me is beyond measure. I earnestly begged him, yet he would not remain, and he would not accept the treasures. What should I do?” She became sorrowful and distressed, tears streaming down her face. Prostrating her head and taking leave in gratitude, she parted from him in this way.
After Eloquence departed, the woman Devī and her retinue of more than five hundred people constantly used the Dharma of the ten wholesome actions to instruct and transform one another, and much time passed in this way. At that time, within the kingdom, grain suddenly became expensive, and the people suffered from hunger.
At that time there were five bhikṣus who were indolent and lax. They did not study the scriptures and their meanings, nor did they single-mindedly uphold the precepts with diligence. The people of the world held them in contempt and did not make offerings to them. They became poor and distressed and were unable to sustain their livelihood. The five discussed among themselves, saying, “One’s means of livelihood should accord with the circumstances and adopt appropriate methods. Human life is of the utmost importance. How can we sit and wait for death?”
They then went together to beg, obtained rope beds, and placed them in an open wilderness. They swept and cleaned the place, adorned it with flowers and banners, and sat in order. Outwardly they appeared to be engaged in meditation, but inwardly they harbored deviant and defiled thoughts. When the people of the world saw this, they believed them to be holy persons and therefore gathered together carrying a hundred kinds of food and drink to make offerings. As a result, the five men ate their fill and even had leftovers.
At that time, when Devī heard of this matter, she sent people to seek them out and verify it. The messengers returned and reported, “There are five holy persons sitting alone in the mountain wilderness. People of the world gather in crowds to make offerings to them, just as if serving heavenly beings.” Devī rejoiced inwardly and silently congratulated herself, saying, “My aspiration has indeed been fulfilled.”
Early the next morning, she ordered that carriages adorned with precious treasures be prepared, and, bringing incense, flowers, and music, she went to the place of the five bhikṣus. After Devī arrived, she bowed in reverence, exchanged inquiries, and set out offerings. After the meal was completed, Devī and her retinue respectfully joined their palms and said to the bhikṣus:
“Venerable ones, your virtue is supremely lofty and weighty. You are an unsurpassed field of merit, by which sentient beings receive protection and benefit.
You should not belittle yourselves. According to the foolish thought of this disciple, I wish to invite the venerable ones to visit my humble dwelling,
so that I may express a small measure of my sincerity.
I only hope that the venerable ones, out of compassion and pity, will deliver and rescue the multitude of beings.
This disciple also has a pure garden, with flowing springs and bathing pools, adorned in a solemn and radiant manner.”
Devī and her retinue repeatedly prostrated and entreated them. At that time, the five bhikṣus, knowing that her intention was sincere, consented to her request.
Devī rejoiced, took leave, and returned home. She immediately dispatched messengers to prepare magnificently adorned jeweled carriages to welcome the five bhikṣus back to her home for offerings.
The woman Devī possessed a beautiful garden not far from her residence. The garden extended in all directions for fully ten qing in area. Within it were flowing springs and bathing pools, rare and intermingled flowers and fruits, mandarin ducks and other water birds. The surroundings were pure, tranquil, and solemn. In the garden she constructed dwellings and adorned them with various precious objects. Inside the dwellings she laid out beds and seats, with all manner of exquisite bedding and couches. Fragrance pervaded the place, pure and clean, exceedingly splendid, and she had the five bhikṣus reside there.
The woman Devī served them for her entire life. At all times, according to their needs, she provided food, drink, medicines, and attendants, never neglecting what was timely. At that time, the five bhikṣus, having received such deep kindness and offerings from their benefactor, lived in ease and happiness. They secretly congratulated themselves, saying, “How could such a good fortune exist? In the world, people use all manner of means to seek wealth in order to relieve poverty. Even if they succeed, it cannot compare to us. Without exerting our bodies at all, we enjoy blessings and emoluments. Is this not the power of wisdom?”
Seeing the host’s earnest diligence and generous intention, the five bhikṣus then discussed together, saying, “Although we receive from the benefactor provisions suited to the times, they only suffice for daily needs. In the long run, they are not abundant enough and cannot meet future demands. We should now devise further means to seek wealth, so as to prepare for the enjoyment of the five sensual pleasures in the future.”
After deliberating in this way, they took turns in rotation, sending one person to wander among the various villages, proclaiming to the people, “Those four bhikṣus dwell in leisure and quietude, guard and uphold the precepts, have cut off alcohol and meat, do not eat onions or garlic, and truly fit in brahma conduct. They cultivate meditative concentration and insight, have attained undefiled karma, and before long in their practice will realize the fruition of Arhatship. They are the unsurpassed field of merit in the world.” When the people heard this, they carried various forms of wealth, food, and drink, transporting them in great numbers to make reverent offerings. In this way many years passed.
The woman Devī, with an upright mind, respectfully believed in and practiced this, making offerings appropriately at all times, rejoicing without weariness. When her lifespan came to an end, she was reborn in the Heaven of Joy Emanation. Those five bhikṣus, however, specialized in cunning deception and falsehood. Because their minds were deviant and defiled, after their blessings were exhausted and their lives ended, they fell into hell, where for eight hundred billion kalpas they endured immense suffering as retribution. After the retribution of hell was exhausted, they were reborn as hungry ghosts, then reborn as spirits and goblins. In this way they transmigrated, passing through eight thousand kalpas. After the retribution of the hungry ghost realm was exhausted, they were reborn as animals, repaying the karmic causal conditions of the offerings they had received from their benefactor in former lives. Some became camels, donkeys, mules, oxen, or horses. Wherever their benefactor was reborn according to her blessings, they followed, constantly repaying her through physical labor. In this way they transmigrated again, passing through eight thousand lifetimes. After the retribution of the animal realm was exhausted, although they obtained human bodies, their faculties were dull and obscured. They possessed neither male nor female organs and were called neuter. From that time onward, for eight thousand lifetimes, they constantly repaid their benefactor through physical labor, and this has continued without ceasing until the present day.
The Buddha told the king, “The Devī of that time is now the queen. The Eloquence of that time is now Maudgalyāyana. Those five bhikṣus are now the five ṣanḍhalīs who carry the queen’s palanquin and serve as her attendants.”
The king said to the Buddha, “Just as the World-Honored One has explained, there were five persons who created karmic causes. Yet now I only see four persons carrying the palanquin. Where is the other one?”
The Buddha told the king, “The other person is always within the royal palace. He is responsible for cleaning the latrines and removing filth.”
When the queen heard these words, she was suddenly struck with solemn fear. The hairs of her body stood on end, and terror arose in her mind. She again rose from her seat, bowed to the Buddha, leaned forward with palms joined, and said to the Buddha, “As the World-Honored One has explained, the five ṣanḍhalīs were my teachers in a former life. I am truly filled with anxiety and fear, fearing that I have committed the offense of grave disrespect. Why is this so? Toward one’s teachers, one ought to be reverent, to raise them above one’s head, and to bow and pay homage. Yet instead I have made them carry my palanquin and attend upon me like oxen and horses. Because of this cause and condition, I am deeply afraid. I beg the Buddha, out of compassion, to permit me to repent.”
The Buddha told her, “Queen, you possess merit and virtue. You yourself have no offense. Why do you give rise to doubt and fear? Sentient beings differ in disposition, and their karmic actions are not the same. Those who practice wholesome deeds receive blessings, and those who commit unwholesome deeds bring calamity upon themselves. In your past lives, Queen, your mind was upright and pure, and you believed with joy in cultivating merit. Because of those meritorious causal conditions, from that time onward, in life after life you were always able to encounter wise teachers, to trust, accept, and follow their instruction, to move from what is wholesome into what is even more wholesome, and to pass from blessings and prosperity into deeper blessings and prosperity. Up to the present day, you naturally enjoy blessings and have also encountered the Buddha appearing in the world. All of this is due to the power of meritorious causes and conditions from past lives. Now you are also able to hear the true Dharma and practice in accordance with what is taught. Because of these causes and conditions, you have no offense. As for the causes and conditions of these five ṣanḍhalīs, it is because in their past lives their minds were deviant, defiled, and ingratiating, lacking compassion, yet they accepted your offerings. Because of these karmic offenses, they are now repaying the debts of former lives.”
The queen reported, “Now that I have heard the Buddha explain the causal conditions of karmic forces from past lives, my doubts are resolved, and I no longer have anxiety or fear. When will the karmic retribution of these ṣanḍhalīs come to an end? I am now willing to release the ṣanḍhalī and no longer dare to command them, allowing them to come and go as they please. I only wish that the World-Honored One would expound the Dharma to instruct and awaken them, so that they may understand inwardly, turn away from evil, cultivate good, and quickly be freed from suffering.”
The Buddha told her, “If you now wish me to instruct and transform them, then summon the person in the royal palace who removes the filth.”
The queen immediately dispatched attendants to summon the ṣanḍhalī. The messengers carried out the order, and before long brought them in. The five ṣanḍhalīs gathered and stood before the Buddha. The World-Honored One, with great compassion and kindness, first spoke gentle words to comfort them, saying, “You five, are your bodies and strength still healthy and at ease? Are your lives stable and joyful? Do you have no suffering or distress?”
The five replied angrily, “The Buddha truly does not understand what is timely. Why is this so? We toil day and night in bitter labor, are whipped and driven, and do not even have a moment to catch our breath. What joy could there possibly be? Does the Buddha not know these circumstances? Why then ask whether people are happy or not?”
The Buddha told the five, “The suffering you undergo in this present life is entirely due to the fact that in past lives your minds were deviant, defiled, and ingratiating, harboring unwholesome intentions, yet you accepted the offerings of others. The causal conditions of these karmic offenses have revolved and continued until this present life. The conditions for repaying these karmic debts have not yet come to an end. If you now wish to be freed from unwholesome retribution, you should at present repent your faults with utmost sincerity, turn away from evil, and cultivate good. Only by relying on such causes and conditions can you be released from suffering.”
After the ṣanḍhalīs heard the Buddha’s words, their anger grew even more intense. They turned their backs to the Buddha and did not wish to listen further. The Buddha, by means of supernormal power, caused a manifested Buddha to appear before them, employing various methods to console, exhort, and encourage them to repent. The ṣanḍhalī then turned to face the east, and another manifested Buddha stood before them. They turned again to the west, and yet another manifested Buddha appeared. In all directions, above and below, there were Buddhas standing face to face with them. When the ṣanḍhalīs saw Buddhas surrounding them on all sides, the five immediately cried out in complaint, saying, “We are now base sinners. Why does the Buddha now still press us so relentlessly?” At that moment, the World-Honored One withdrew the manifested Buddhas, returning to a single Buddha body.
The Buddha told the assembly present, “King, Queen Mother, and all bhikṣus, have you all seen these ṣanḍhalī?”
They all replied, “Yes.”
“You should know,” the Buddha said, “that the karmic offenses of sentient beings have two kinds of obstructions. One is the obstruction of karma, and the other is the obstruction of afflictions. Those whose offenses are lighter have affliction obstruction. Those whose offenses are severe have karmic obstruction. These ṣanḍhalīs possess both kinds of obstruction simultaneously. Because of the conditions of heavy karmic obstruction, they are unable to accept transformation and instruction. This, too, is something that cannot be helped.”
At that time, when the queen saw that the ṣanḍhalīs did not accept the Buddha’s instruction and transformation, she became sorrowful and distressed. She said to the five, “From this day onward, the bonds of causes and conditions between us are forever released. You may come and go as you please, free from worry, and live in happiness.”
The ṣanḍhalīs knelt for a long time upon the ground, shedding tears and weeping, and said to the queen, “We five have served our mistress. What fault have we committed, that today we should unexpectedly be driven away and cast aside? If there is anything in which we have been unfit, we only beg that you be broad-minded and forgiving, pardon us, and allow us to serve and labor as before.” The queen repeatedly declined and gently refused, yet the ṣanḍhalīs were unwilling to depart.
The queen said to the Buddha, “This disciple sincerely wishes to grant freedom to the ṣanḍhalīs, yet they refuse to leave. What should be done?”
The Buddha told her, “The debts owed by the ṣanḍhalīs have not yet been fully repaid. Because the bonds of causes and conditions still bind them, they are unable to depart. This, too, is unavoidable. For the time being, comply with their wishes and allow them to continue in their former duties. When the causal conditions for repaying their debts are exhausted, they will naturally obtain liberation.”
The Buddha told the king, “If a person cultivates merit, is humble and respectful, maintains an upright and pure mind, and practices the path, then his merit and virtue will be immeasurable. Such merit cannot be burned by fire, cannot be washed away by water, cannot be violated by thieves or robbers, and even a king wielding power cannot shake it. This is just like the queen now enjoying great blessings. If a person gives rise to unwholesome thoughts and greedily seeks immediate gain, he will be like the ṣanḍhalīs, who across many lifetimes have continuously suffered calamities without respite. Even when encountering the instruction of a sage, it passes by like wind brushing the ear. Because of the power of karmic offenses, resentment and jealousy instead arise. The future becomes dark and confused. When will such a person ever be liberated?”
At that time, the World-Honored One, with a mind of compassion, told the bhikṣus, “Just as I have said before, it is difficult to obtain a human body. It is difficult to encounter a Buddha appearing in the world. It is difficult to hear the true Dharma. Even to live out one’s lifespan and die a natural death is not easy. All of you, because of slight wholesome actions in former lives, have been able to be reborn in the human realm, encounter a Buddha in the world, hear the Buddha’s Dharma, and believe in it and practice it. You have cut off emotional attachments and affections, departed from parents, brothers, wives, and relatives, and renounced the household life to cultivate the path. This is like a prisoner escaping from confinement. You should abandon unwholesome deeds and follow wholesome paths, be consistent inwardly and outwardly, make words and actions accord, have few desires and know contentment, not crave worldly glory and splendor, endure hunger and thirst, set your aspiration on the unconditioned, diligently study and investigate, discard all unwholesome deeds, adorn wisdom, cultivate undefiled karmic fruits, and depart from the bitter ocean of birth and death. Then, further using wisdom to accord with circumstances and teach and transform the world, cause sentient beings to practice the ten wholesome actions. This is what is called delivering oneself and delivering others, and it accords with the work of a Bodhisattva.”
At that time, within the Dharma assembly, some bhikṣus, after hearing the Buddha’s exposition, reflected upon their own conduct and discovered that their bodily, verbal, and mental actions did not accord with the path of the Dharma. More than five hundred of them immediately rose, paid reverent homage, prostrated their heads, and confessed in repentance. With palms joined, they said to the Buddha: “Just as the World-Honored One has taught, we all possess the three kinds of unwholesome actions. Now, before the Buddha, we openly confess and repent. We only beg the Heavenly Honored One to clearly perceive our sincerity. From this day onward, we establish a vow never again to create evil, and we will certainly practice in accordance with the Dharma. May the Buddha bear witness.”
The Buddha said, “All of you, the noble ones within the three realms, regard as fathers to sentient beings. Now that you repent of evil and cultivate good, I am greatly pleased and should rejoice together with you.”
There were also five hundred bhikṣus of coarse and careless conduct who, upon hearing these words, likewise rose, paid reverent homage, prostrated before the Buddha, and reported, saying: “World-Honored One, we are not capable of bearing the path of renunciation and cultivation. Why is this so? Because from the past onward, for the sake of gain and offerings, we engaged in deviant and defiled practices, having name without substance, accepting the offerings of others, and the debts we incurred have grown ever greater. For this reason, we are truly filled with anxiety and fear. We now wish to abandon the cultivation of the path and return to household life. We beg the Buddha to hear this and grant permission.”
The Buddha told the bhikṣus, “Excellent, excellent. I rejoice on your behalf. Why is this so? When a person undertakes cultivation, it is like holding a sharp blade in the hand or carrying poison. If one cannot bear it, it is better not to do so. Why? If one cannot uphold it with diligence, one instead harms oneself. You now believe in the principle of karmic retribution and give rise to a sense of shame. Because of shame, you are able to eliminate faults and karmic offenses and increase wholesome roots. When the Bodhisattva Maitreya in the future attains Buddhahood and expounds the Dharma at his first assembly, you will then obtain deliverance.”
He further admonished the bhikṣus, saying, “One would rather cut flesh from one’s own body to relieve hunger than accept the offerings of others with a deviant mind. This is extremely difficult, extremely difficult. Be cautious, be cautious.”
At that time, the Buddha’s son Rāhula and fifty sāmaṇeras, after hearing the Buddha explain the causes, conditions, and origins of the calamities suffered by the ṣanḍhalīs and others, felt deep sorrow and fear in their hearts. Each respectfully paid homage, prostrated with head and face to the ground before the Buddha, joined their palms, and said to the Buddha: “World-Honored One, now that we have heard you explain the karmic causes from former lives and the painful retributions endured by the ṣanḍhalī and others, we are deeply afraid. Why is this so? Our preceptor Śāriputra possesses great wisdom and great merit. He is revered by the powerful families of the kingdom as a good spiritual friend, and people compete in gathering to make offerings, bringing the finest delicacies and exquisite foods. We children are foolish and lack merit. Having eaten such excellent food provided by others, in future lives we will surely have to repay these causal conditions, bearing painful retributions like the ṣanḍhalīs. Therefore, we are truly filled with anxiety. Even those five hundred elder bhikṣus of virtue were unable to bear it and withdrew from the path, returning to lay life. How much more so for us children who lack wisdom. We earnestly beg the Buddha, out of compassion, to allow us to abandon the cultivation of the path and return home, in the hope of avoiding the repayment of karmic debts and not undergoing suffering and calamity.”
At that time, the World-Honored One told Rāhula: “You now, because you fear karmic retribution, wish to return home in order to escape suffering. This is not correct. Why is this so? For example, there are two people who lack food and are unbearably hungry. Suddenly they encounter a benefactor who prepares for them many rich, fatty, and abundant delicacies. Because of hunger, the two eat greedily and to excess. Yet among these two, one is wise and one is foolish. The wise person knows that he has overeaten. His body feels heavy, he groans and gasps for breath, and he fears that illness will arise. He therefore seeks out a skilled physician, humbly prostrates, and begs for rescue, asking that the suffering be relieved. The good physician then gives him madantī medicine and has him take it, whereupon he vomits the food accumulated in his stomach. After expelling the retained food, the physician instructs him to stay near a warm fire and regulate his rest and recovery. Because of this, the person is able to avert disaster, preserve his life, and remain safe and at ease. The person without wisdom does not know that the cause lies in excessive eating. He believes instead that it is the work of spirits and demons. He then squanders his household wealth and recklessly kills living beings to make sacrifices to ghosts and spirits, hoping to save his life, vainly wasting his efforts. The retained food in his abdomen then turns into wind, giving rise to distention, spasms, twisting pains, colic, and heart pain. He thus dies and falls into hell, enduring suffering over successive lives. All of this is because he lacks wisdom.”
The Buddha said, “Rāhula, because you fear karmic retribution and wish to return home, you are just like that foolish person without wisdom. If a person wishes to seek blessings and be freed from karmic retribution, he should be humble and diligent, draw near to wise teachers, cultivate wisdom, repent of unwholesome karma and offenses, correct the past, and cultivate the future. In this way, wisdom is gradually accomplished. When wisdom is accomplished, karmic offenses can be extinguished. As I said earlier, the power of sunlight can dispel all darkness. Cultivating wisdom is just like this. Because in the past you possessed wholesome roots and causal conditions, you have now encountered me. Śāriputra and the others are like that skilled physicians, able to rescue one from suffering and calamity so that death is avoided. Why would you now abandon the light and enter darkness?”
The sāmaṇera Rāhula said, “World-Honored One, the wisdom of the Buddhas is like the great ocean. Our minds, Rāhula’s and the others’, are like the tip of a hair. How could we possibly hold the wisdom of the Tathāgata?”
The Buddha told Rāhula, “It is like raindrops from the sky. Those that fall later do not catch up with those that fell earlier. Although they do not connect with one another, they can nonetheless fill a great vessel. Cultivating wisdom is also like this. Beginning from something small, one can ultimately accomplish a great vessel. After accomplishing a great vessel, one can then turn and accomplish other vessels. In this way, through successive turns, one can fill immeasurable vessels. This is called benefiting oneself and benefiting others. Benefiting oneself and benefiting others is called a great being, just as I am now.”
After Rāhula and the others heard the Buddha’s explanation, their minds opened and understanding arose. They were no longer anxious or fearful. They expressed that they would certainly follow the World-Honored One’s teachings, practice them in full, and no longer harbor any doubt.
At that time, within the Dharma assembly, the king’s prince named Jeta, after hearing the Buddha expound the Dharma of the ten wholesome paths and their inexhaustible causes and results, knelt for a long time with palms joined and said to the Buddha: “Previously, the Buddha allowed me to receive and uphold the five precepts. Now I wish to relinquish the five precepts and instead receive the ten wholesome Dharma practices. Why is this so? Because within the five precepts, the precept against wine is difficult to uphold. I fear that because of this I might commit an offense.”
The World-Honored One asked him, “When you drink wine, have you committed any unwholesome deeds?”
Jeta said to the Buddha, “The powerful families of the kingdom often gather together with wine and food, enjoying themselves for pleasure. I have not committed unwholesome deeds because of this. Why is this so? Because when drinking wine I am able to recollect the precepts and do not become negligent. Therefore, although I drink, I have not engaged in unwholesome actions.”
The Buddha said, “Excellent, excellent. Jeta, you have now obtained the skillful means of wisdom. If people in the world were all like you, what fault would there be in drinking wine throughout one’s life? Practicing in this way would give rise to blessings and would not create karmic offenses.
“In general, wholesome actions of human beings are of two kinds. One is defiled wholesome, and the other is undefiled wholesome. Defiled wholesome action regularly brings the joyful fruits of the human and heavenly realms. Undefiled wholesome action is able to liberate one from the suffering of birth and death and bring about the fruit of nirvāṇa.
“If a person drinks wine yet does not give rise to unwholesome actions and afflictions because of a joyful mind, then taking a wholesome mind as the causal condition, one will receive wholesome retribution. What fault, then, is there in your upholding of the five precepts? When drinking wine you are still able to recollect the precepts, which instead increases your blessings. If you first uphold the five precepts and now further receive the ten wholesome practices, the merit will be doubly superior compared with only receiving the ten wholesome practices.”
At that time King Prasenajit reported to the Buddha, saying: “World-Honored One, according to what the Buddha has said, when the mind is joyful and does not give rise to unwholesome actions, this is called defiled wholesome. I fear this may not be correct. Why is this so? When a person drinks wine, the mind becomes joyful. Because of joy, afflictions do not arise. When afflictions do not arise, one does not commit harmful actions, and because one does not harm sentient beings, the three actions of body, speech, and mind become pure. The path of purity should therefore be unconditioned action.
“World-Honored One, I recall that in the past I once went out hunting and forgot to bring a cook. Deep in the mountains I became hungry and wanted to eat something. The attendants at my side replied, ‘When the great king set out this morning, he did not give orders to bring a cook, so now there is no food.’ When I heard this, I rode swiftly back to the palace and ordered that food be demanded.
“The official in charge of the royal kitchen was named Śūkāra. Śūkāra said, ‘There is no prepared food at the moment. We must begin cooking immediately.’ At that time hunger pressed upon me. In anger and without careful reflection, in a state of wrath and confusion, I ordered the nearby ministers to behead the kitchen steward. The ministers, having received the king’s command, then conferred together, saying, ‘Looking throughout the entire kingdom, only this man is loyal, upright, and capable in handling affairs. If we kill him now, there will no longer be anyone able to serve as kitchen supervisor and satisfy the great king.’
“At that time Queen Mallikā heard that the king had ordered Śūkāra to be killed, and she cherished him deeply in her heart. Knowing that the king was hungry and distressed, she ordered fine meat and excellent wine to be prepared. She herself bathed with fragrant incense, adorned her body, and brought singers and dancers to me. When I saw the queen adorned in dignity and beauty, arriving with entertainers, fine wine, and rich meat, my anger immediately subsided.
“Why was this so? Queen Mallikā upholds the Buddha’s five precepts and abstains from drinking wine. In my heart I had always felt dissatisfied about this. That day, however, she suddenly brought wine and meat to enjoy together, in order to ease my mood and strengthen our affection. I then drank wine and ate meat together with the queen, delighting in various forms of music and entertainment, and my anger disappeared.
“When the queen knew that I had already forgotten my anger, she immediately sent a eunuch to convey my command, instructing the ministers outside not to kill the kitchen steward. The ministers then carried out the order. On the following morning, I deeply regretted and reproached myself. I was gloomy and unhappy, my complexion haggard.
“The queen asked me, ‘Why are you sorrowful? What affliction troubles you?’ I replied, ‘Yesterday, pressed by the fire of hunger, I acted from a mind of anger and killed Śūkāra. Upon reflection, I see that in the kingdom there is no one else who can serve as my kitchen supervisor as well as Śūkāra. Because of this, I am filled with regret and sorrow.’ The queen smiled and said, ‘That man is still alive. May the great king not be distressed.’ I again asked her, ‘Is this true, or are these words spoken in jest?’ She replied, ‘It is indeed so. It is not false.’ I ordered my attendants to summon the kitchen steward. The messenger went to call him, and before long brought him back. I was greatly delighted, and my sorrow and regret immediately vanished.”
At that time King Prasenajit said to the Buddha: “Queen Mallikā upholds the Buddha’s five precepts and practices the six fasts each month, yet within a single day she violated two of the five lifelong precepts, namely drinking intoxicants and false speech, and among the eight precepts she violated six at once. How should this matter be regarded? Are the precept offenses she committed light or heavy?”
The World-Honored One replied, saying, “An transgression of precepts such as this gains great merit and entails no fault. Why is this so? Because it is undertaken for the sake of benefiting sentient beings. Just as I previously explained, when a person cultivates wholesome conduct, there are broadly two kinds. One is defiled wholesome action, and the other is undefiled wholesome action. The precept transgression committed by Queen Mallikā belongs to defiled wholesome action. The precept that are not transgressed is called undefiled wholesome action. From the standpoint of verbal expression, performing good while transgressing precepts is defiled wholesome action. From the standpoint of true principle, all wholesome actions that arise from a mind belong to undefiled action.”
King Prasenajit addressed the Buddha, saying, “If, as the World-Honored One has explained, Queen Mallikā drank wine and transgressed a precept without giving rise to an evil mind, and instead acquired merit with no retributive fault, then all the people should likewise act in this way. Why is this so? I recall that not long ago in the city of Śrāvastī, some powerful kṣatriya royal clans, because of a minor dispute, developed great enmity. Each side formed factions and plotted strategies, raising troops to attack one another. Both families were eminent and powerful houses of the state and were also related by kinship. They could not easily be seized or arrested. Amid disorder and strife, they would not heed reasoned remonstrance, and I was deeply troubled. I then recalled the following.
“When in former times I was the crown prince, there was a minister of the former king named Devela. Relying on his family lineage, wealth, and power, he was treated with contempt and neglect, subjected to mockery and ridicule, treated even worse than livestock. At that time, anger and resentment arose, and my emotions were truly difficult to calm. In my heart I wished to destroy them utterly, yet my strength was insufficient. I reported the matter to my royal father, but my father neither listened nor intervened. Harboring poisonous hatred, I was helpless. Because of this, my intake of food and drink diminished, vexation and sorrow filled me, and my appearance became gaunt and haggard. At that time, the Queen Mother saw my distress and used various means to console and instruct me, yet my sorrow did not cease. Thereupon, the Queen Mother, moved by deep maternal affection, sent people to seek out fine wine and urged me to drink it. I then said to my mother, ‘Our ancestors for generations have served the god Nārāyaṇa and honored the brāhmaṇas. If I now drink wine, I fear that I will anger the gods and incur reproach and punishment from the brāhmaṇas.’
“At that time, the Queen Mother feared that her son might lose his life. Thus, in the stillness of deep night, she closed the palace gates, preventing outsiders, eunuchs, and maidservants from knowing. She said to me, ‘The gods are compassionate and rescue all suffering beings, and the brāhmaṇas should likewise be so. You are now sorrowful and anguished, vainly losing your life. How could the gods save your life? It is better to take medicine, dispel your afflictions, and preserve your life. Those brāhmaṇas have not attained the divine eye. How could they know of your hidden affairs?’
“The Queen Mother repeatedly pressed me, and I had no choice but to comply reluctantly. After drinking the wine, I forgot my sorrow and resentment. When the Queen Mother saw that my complexion had improved, she rejoiced in her heart and summoned palace women to sing and play music. For three times seven days, I indulged in the pleasures of the five desires, and the resentful hatred I had harbored was thereby pacified and came to rest.”
“Reflecting on this, I then commanded loyal ministers to prepare fine wine and exquisite foods, and I dispatched envoys to proclaim throughout the state that the powerful clans, the assembled ministers, the learned men, and the common people were all to gather, for I wished to deliberate on major affairs of the realm and the disputes among the ministers. Each of the two contending factions had five hundred followers who responded to the summons and came. They assembled in the royal hall, where grand music and dance were arranged.
“The king ordered loyal ministers to prepare glass bowls capable of holding about three sheng, and all kinds of jeweled bowls were filled with fine wine. In front of the assembly, I first drank one bowl. The king then said, ‘Today we deliberate on major affairs of the realm. Surely all those present harbor no divergent intentions. Now let each person finish this bowl of sweet dew and fine medicine, and then we shall discuss the matter.’ All replied, ‘We obey and respectfully receive the great king’s command.’ The king also ordered the musicians to perform magnificent music. Having obtained fine wine and hearing the music, the people felt joy in their hearts, forgot their enmity, and at once became free from worry and care.
“The king again raised his bowl and addressed the assembly, saying, ‘Men of rank and learning cultivate virtue, transmit it from generation to generation, and uphold the sacred teachings. There should be no deviation or transgression. Why do you, over such trifling matters, give rise to such anger and contention? If you cannot practice forbearance, it may endanger the future of the state. Therefore, I once again offer this remonstrance, hoping that the dispute may be pacified.’ The ministers reported, saying, ‘We respectfully receive the king’s important command and dare not disobey.’ Thus the conflict was brought to reconciliation.”
King Prasenajit addressed the Buddha, saying, “These people gave rise to disputes, it was not because of wine. Rather, it was precisely through obtaining wine that the angry and contentious mind is pacified and peace is attained. Is this not the merit of wine?
“Moreover, World-Honored One, observe the poor and destitute people of the world, slaves and hired servants, male and female attendants, and those of the borderlands and uncivilized regions. At times, on festive days, or when they gather in taverns and drink wine, because of joy, without needing anyone to instruct them, each one begins to dance of his own accord. When they do not obtain wine, there is nothing of this sort at all. Therefore, it should be known that people, because they drink wine, are able to bring about joy. When there is joy in the mind, no evil thoughts arise. When no evil thoughts arise, this is a wholesome mind. With a wholesome mind as the causal condition, one should receive a wholesome recompense.
“Furthermore, World-Honored One, when a monkey obtains wine, it is still able to dance. How much more so human beings. Just as the World-Honored One has said, giving rise to wholesome causes brings wholesome results, and giving rise to unwholesome causes brings unwholesome results. People in the world, because of the meritorious causal conditions of generosity in past lives, now obtain great wealth. When poor people come to beg, yet they are stingy and do not give, because of the causal conditions of miserliness and greed, they will receive the retribution of hungry ghosts.
“Or there are people in the world, whether male or female, whose appearances are upright and beautiful. A handsome man is loved by women, and a beautiful woman is delighted in by men. If someone forcibly blocks them and does not allow men and women to meet, because they cannot unite, this leads to sorrow and suffering. Such calamities and culpability, upon whom should they be placed? Queen Mallikā, because in past lives she delighted in giving to others, has in this life obtained good recompense. Why then, World-Honored One, do you require her to uphold the five precepts and to practice the six fasting observances each month? On the days of the six fasts, she may not adorn herself with fragrant flowers or fine garments, nor is she permitted to perform music and dance, nor allowed to draw close to her husband and display her fine appearance. What benefit is there in this? It vainly wastes her advantages. Is this not suffering?”
The Buddha told the great king, saying, “The difficulties that the great king has raised are not without reason. When Queen Mallikā was young, if I had not instructed her to receive and uphold the precepts and to cultivate wisdom, how could she possess her present virtue? Because she was able to attain liberation and also liberate the king’s own person, to whom should such merit be attributed? Queen Mallikā, precisely because she listened to my instruction and practiced in accordance with what was taught, has brought about the present attainment of wisdom, skillful means, and liberation.
“Moreover, great king, it is like a household in the world that has a child. Wishing for him to become accomplished, they send him to a school in his youth and entrust him to a teacher, who instructs him in letters and skills, writing, and ritual propriety. The rules of the school all have established systems and regulations. There are reprimands and scoldings, corporal punishment with the staff, restrictions on food, prohibitions on sleep. All coming and going must accord with the rules. Those who violate them are punished according to the gravity of their offense. Because the child fears the punishment of the staff, he applies himself single-mindedly to learning. When he reaches adulthood, his learning is broad and there is nothing he does not know, and he is then able to use what he has learned to instruct others. Queen Mallikā’s observance of fasting and her upholding of the precepts are precisely like this.
“Furthermore, great king, it is like Pūrṇa. Driven by a mind of jealousy, he cut off bonds of affection, bid farewell to his parents, left his wife, and entered the deep mountains to cultivate learning. He wore garments of grass, endured cold and hardship, and made a vow for himself, saying, ‘I will certainly recite, memorize, and fully master the ninety-six kinds of scriptures, texts, and treatises. If I do not reach this goal, I will not return to see my parents.’ For a full twenty years he endured in this way. After he had comprehended them all, he returned to Rājagṛha. He placed a burning torch upon his head, wrapped his abdomen with copper plates, and walked along the great roads, proclaiming of himself, ‘I am omniscient.’ He came before me and said, ‘You, Śramaṇa Gautama, what do you actually know?’ I declared him to be a foolish man and spoke a verse, saying:
“‘If, because one has acquired a little knowledge, one becomes arrogant and treats others with pride,
It is like a blind man holding a lamp. Though he may illuminate others, he himself still cannot see.’
“At that time, when Pūrṇa heard these words, he suddenly awakened. He immediately cast away the torch, removed the copper plates, prostrated himself with his five limbs touching the ground, and, filled with shame, repented of his errors. This was all due to his extensive learning, keen wisdom, and sharp faculties. In a very short time, he cut off the afflictions of the three realms and realized the path of the Arhat. This is the power of wisdom. It is like a well-trained elephant that turns in accordance with the guidance of the hook.
“The great king should know that all those who cultivate learning must rely on restraint to gather in the five faculties. Only then can they attain unhindered penetration, which is called unhindered wisdom. Unhindered wisdom possesses four kinds of eloquence. Now Pūrṇa possesses the four unhindered eloquences, all of which were obtained through arduous and diligent study. Therefore I say that one who understands through wisdom possesses seven kinds of ability. What are these seven? The first is the ability of faith. The second is the ability of diligence. The third is the ability of discipline. The fourth is the ability of shame and conscience. The fifth is the ability of learning. The sixth is the ability of generosity. The seventh is the ability of concentration and wisdom. These are the seven abilities. Queen Mallikā possesses these seven abilities. The great king should know that although Queen Mallikā is in a female body, her talents and wisdom are outstanding, her learning is broad and extensive, and she is unlike ordinary people. All of this is because, from a young age, she was cautious in body, speech, and mind, and single-mindedly devoted herself to the cultivation of wisdom. Relying on the power of wisdom, she is therefore called liberated, and she is also able, through wisdom, to understand and awaken, and to teach and transform the world.”
At that time, the World-Honored One, taking the circumstance of sāmaṇera Rāhula as the occasion, spoke a verse for the great assembly present:
“Learning is like the Garuḍa bird, Its majesty and strength both mighty and firm.
Learning is like a treasury carried on the road, Wherever one arrives, benefit is obtained.
Learning is like a great bridge, Able to ferry sentient beings across suffering and distress.
Learning is like a great ship’s master, Able to cross over the vast ocean of birth and death.
Much learning enables the mind and resolve to become clear, Because clarity allows wisdom to increase.
Wisdom then broadly penetrates meanings and principles, What is seen and heard is practiced according to the Dharma, bringing stability.
Much learning can dispel sorrow, And through meditative concentration bring forth joy.
Skillfully comprehending the wondrous Dharma, From that point one is able to realize Nirvāṇa.
Learning enables one to know the discipline and precepts, To resolve doubts and also to see the correct path.
Following correct hearing and abandoning what is unwholesome, One is then able to proceed to the deathless state.
Sages all revere and serve one who is much learned, And the gods do likewise.
Gathering in the mind and not falling into negligence, Accumulating learning and reflection, one accomplishes noble wisdom.
Wisdom can dispel afflictions, And can also remove deviant decline and corruption.
If one seeks peace, stability, and good fortune, One should serve and revere those who are clear and wise.
The foolish and blind thereby come to see the light, Like obtaining a torch in the midst of darkness.
It can guide and instruct all people of the world, Like a clear-sighted person leading the blind.
Therefore one should abandon folly and delusion, And keep far from arrogance and the pleasures of wealth and status.
One must earnestly seek learning and serve enlightened teachers. Only this is called the accumulation of merit.”
After the World-Honored One had finished speaking the verse, he again addressed the king, saying, “The blessings you now possess, great king, your intelligence and clarity, your broad learning and extensive knowledge, are all the result of having drawn near to, attended upon, and willingly served enlightened teachers in former lives, enduring hardship as you studied and cultivated the path. Because of these causes and results, in this life you have become a human king, endowed with clear and discerning wisdom, able to accord with circumstances and appropriately comfort and embrace your ministers and people, something rarely found in the world. Therefore I say that Prajñā wisdom has four meanings. Thus one should know that those who pursue the three vehicles ought to cultivate and study Prajñā. Those who wish to depart from the sufferings of the three evil destinies and the eight difficulties, those who wish to enjoy the happy fruits of humans and gods, in brief, all who seek every kind of merit and virtue should cultivate wisdom and skillful means. Just as I previously spoke of King Ajita, because of his diligent and arduous cultivation of the power of wisdom, although for a time his conduct was mistaken and he was reborn in an evil destiny, he was often able to recall his past lives. Because he remembered his past lives, he reformed evil and cultivated good, swiftly attained liberation, and summoned the gods to come to his aid, to receive and support him with offerings. By relying on the power of wisdom, he became a teacher of the gods. Because of this causal connection, I say that Prajñā wisdom has four meanings.”
At that time, when King Prasenajit heard the Buddha expound the causes and conditions of the merits of wisdom and skillful means, he was greatly delighted. Prince Jeta, the queen, the queen mother, the ministers, the learned men, and the common people, the entire assembly, all attained understanding and awakening. Each respectfully paid homage to the Buddha, then returned to their seats as before.
The king, with palms joined, asked, “Just as the Buddha has said, when people cultivate wholesome actions there are broadly two kinds: defiled wholesome and undefiled wholesome. The ultimate meaning of defiled and undefiled is the same, World-Honored One. Why then are they spoken of as distinct?”
The Buddha told the king, “People have two kinds of faculties. One is sharp faculties, and the other is dull faculties. For the sake of those with dull faculties, two kinds of wholesome action are spoken of. For those with sharp faculties, two kinds are not spoken of. Why is this so? The many streams of springs ultimately flow into the same great ocean. Those with dull faculties have various faculties that are obscured and obstructed, and therefore distinctions are made and explained for them.”
At that time, the king’s crown prince Jeta addressed the Buddha, saying, “World-Honored One, within the ten wholesome precepts, are there distinctions of greater and lesser gravity, or are the resulting fruits the same? As for the precept against false speech, does it have a single meaning, or does it have different levels? If it has only a single meaning, it will ultimately be difficult to uphold. If there are differentiated categories, I respectfully ask the Buddha to explain.”
The Buddha told him, “False speech has two kinds: one heavy and one light. What is heavy false speech? If a person who has received the precepts does not cultivate wisdom, is foolish and without understanding, and is unable to teach and bring prosperity to the Buddha Dharma, then for this reason he is despised and treated with neglect, receives no offerings, and becomes poor and distressed. In order to obtain offerings, he appears outwardly diligent while inwardly his conduct is corrupt and deviant. They mutually circulate and instruct one another, proclaiming to the assembly, saying, ‘This bhikṣu practices asceticism and diligence and has already realized states of meditative concentration.’ Or he says of himself that he has seen the Buddha, seen nāgas, or seen spirits. Such a person commits great false speech. One who commits this offense will fall into Avīci hell.
“Moreover, there are kinds of false speech that can lead to killing or to the destruction of another’s household. There are also kinds of false speech that violate agreements, betray trust, and cause others to give rise to anger and resentment. These are called inferior false speech. Those who commit such actions are called violators of the precepts and will fall into the minor hells. As for other playful banter and joking words, as well as certain private matters that are not suitable for public disclosure, sometimes saying there is nothing when there is something, or saying there is something when there is nothing, these are not counted as violations of precepts.”
After Prince Jeta heard this, he received the Dharma of the ten wholesome paths before the Buddha and said to the Buddha, “World-Honored One, today my doubts and regrets have all been dispelled. I have aroused the bodhi mind that seeks unsurpassed complete and perfect awakening. I ask the Buddha to bear witness.”
The Buddha said, “Excellent. I greatly rejoice. Now is precisely the appropriate time.”
King Prasenajit addressed the Buddha, saying, “As the Buddha has explained, the sages of the ten directions clearly understand sentient beings’ causes, conditions, and karmic results. My royal father in former times served heterodox paths, followed their prohibitive observances, abstained from wine, meat, and the five pungent roots such as onion and garlic, and made offerings to Brahmā and to the sun, moon, water, and fire. He constantly practiced generosity in order to seek the reward of rebirth in the Brahmā heavens. Each year he gave one thousand milk cows to brāhmaṇas. This continued for forty years, for a total of forty thousand cows. Those brāhmaṇas enjoyed milk, curds, fresh butter, clarified butter, and ghee, all manner of rich foods. With such merit, to which heaven will my royal father be reborn? I respectfully ask the Buddha, out of compassion, to explain in detail, so that all practitioners may hear and know.”
The Buddha told the king, “Your royal father’s present karmic result is rebirth in hell. Why is this so? Because he did not encounter a proper opportunity, did not meet good spiritual friends, and lacked skillful means. Although he cultivated merit, he was unable to avoid karmic offenses. The merit of generosity does not perish, but only after the retribution of offenses has been fully experienced can one enjoy the fruits of blessing. Great king, you should know that cultivating blessings cannot directly eliminate offenses. Blessing and offense do not cancel one another, and therefore one must rely on skillful means to extinguish offenses.
“What are skillful means? They are good spiritual friends. What are good spiritual friends? They are those who possess right view. This is what is meant by good friends. They constantly use the right Dharma to tame and regulate our minds. What is right teaching? It is contemplating impermanence, suffering, emptiness, and non-self; contemplating dependent origination that binds beings in birth and death; cultivating the Four Noble Truths, namely, knowing suffering, abandoning accumulation, realizing cessation, and cultivating the path; practicing the six pāramitās; and cultivating the four immeasurable minds. This is skillful means, able to tame and regulate the faculties.
“When the faculties are tamed, meditative concentration and wisdom can be accomplished. When wisdom is accomplished, the mind becomes upright. When the mind is upright, diligence can be aroused. When diligent resolve arises, carefulness regarding the precepts is generated. When the precepts are ultimately perfected and fulfilled, concentration and wisdom become clear. When wisdom is clear, one is able to traverse and practice all forms of cultivation with unhindered penetration. When practice is unhindered, this is called liberation. The liberated mind is Nirvāṇa. Such a person is called a good spiritual teacher.
“Great king, you should know that enlightened teachers who skillfully guide are extremely important causal conditions and must not be taken lightly. That you are now able to encounter sages is due to causes and karmic results from past lives. You are able to hear the Dharma, believe and understand it, and also to comprehend others. Therefore I say that clear and discerning persons are difficult to encounter. They do not appear at all times. Wherever they dwell, their relatives all receive blessings and good fortune. Therefore one should cultivate Prajñā wisdom.”
King Prasenajit addressed the Buddha, saying, “Having heard the World-Honored One explain wisdom and skillful means, I have firmly retained them in my mind. Yet just as the World-Honored One has said, misfortune and blessing are each distinct. What, then, were the specific unwholesome actions of my late royal father that caused him to undergo such painful retribution?”
The Buddha told the king, “The former great king had six kinds of offenses. What are these six? First, arrogance and jealousy. Whether matters were great or small, he would readily resort to whipping and punishment, lacking the capacity for forbearance. Second, greed and attachment to wealth and goods. In administering affairs he was not impartial, causing people throughout the realm to harbor resentment. Third, indulgence in hunting and sport, bringing suffering and distress to the populace, and harming the lives that sentient beings cherish. Fourth, confining palace women and not allowing them to follow their own wishes, thereby causing them to endure great suffering. Fifth, indulgence in sensual desire, delighting in the new and despising the old, treating people unequally and giving rise to resentment. Sixth, fear of the brāhmaṇas and secretly consumed wine, meat, and the five pungent roots such as onion and garlic, fearing reproach, and thus acted with deception and falsity. Because of the karmic causes and conditions of these six offenses, he fell into hell.”
King Prasenajit addressed the Buddha, saying, “If this is so, then before the Buddha appeared in the world, I myself also committed similar offenses. What should be done? How should one cultivate the ten wholesome actions so that they may be accomplished without obstruction?”
The Buddha told the king, “Just as I previously said, when the sun rises, all darkness is extinguished. Does any darkness remain?”
The king said, “Even the light of a lamp is able to dispel darkness. How much more so the light of the sun, whose power is so immense.”
“Now, great king, you possess blessings, have heard the Buddha explained the Dharma, and have accomplished wisdom. Just like sunlight that extinguishes all darkness, your past offenses will no longer have any remaining residue.”
King Prasenajit addressed the Buddha, saying, “The brāhmaṇa teachers whom my royal father served cultivated diligence and wisdom and practiced asceticism. In their quest for blessings, they did not begrudge body or life. Some leapt from cliffs. Some scorched their bodies with five heaps of fire. Some cut off food and drink in order to seek rebirth in the Brahmā heavens. Some piled up vast quantities of firewood and burned themselves. Some stood on one leg with mouths open facing the sun. Some tied their feet with ropes and hung themselves upside down from tall trees. Some lay upon thorns or embraced stones and beat their chests. They engaged in such various forms of ascetic practice. The merit of these ascetic practices, and the causal conditions of their blessings, to what do they ultimately lead?”
The Buddha replied, “Just as I have said before, practicing suffering brings the retribution of suffering, and practicing pleasure brings the retribution of pleasure. Have you not heard this?”
The king said, “World-Honored One, the precepts that you establish and require your disciples to uphold—are they not a kind of suffering? It is like when a person is hungry and cannot immediately obtain food, afflictions then arise, anger becomes intense, and without realizing it one gives rise to hatred and harmful intent. Incidents like the killing of Śūkara come about in this way, leading to suffering across successive lives. Is this not unwholesome?”
The Buddha told the king, “I previously established the precept of not eating after midday in order to cause the bhikṣus to abandon the practices of heterodox paths and to renounce within my Dharma in order to cultivate the path. In the past, they practiced asceticism. Because of hunger, when they later received rich and abundant food offered by disciples, they would greedily eat to excess. When food was not digested, various illnesses would arise. Therefore, the establishment of dietary precepts was not intended to make people endure hunger and suffering in order to seek blessings.
“Furthermore, the regulation of mealtimes was instituted because I saw that the bhikṣus begged for food without distinction of day and night and ate without fixed times. They were ridiculed and criticized by non-Buddhist practitioners, who said, ‘The śramaṇa Gautama claims the Path is subtle and wondrous. Why is it not even as good as the teachings of non-Buddhists?’ For this reason, fixed times for eating were established. It was not to make people endure the suffering of hunger in order to seek blessings. In brief, the prohibitive precepts that are established are precisely for those who are foolish and lack skillful wisdom. They are not directed toward those who are wise and know how to accord with circumstances. Just as I previously explained, Prajñā wisdom itself is liberation. It is the state realized by the wise and practiced by the noble ones.”
After the king heard these words, he was even more joyful. He again rose from his seat and respectfully bowed to the Buddha. All those present likewise bowed.
King Prasenajit knelt upright, joined his palms, and addressed the World-Honored One, saying, “Now the assembly present has heard the Buddha expound the Dharma. The nets of doubt have all been untied, like darkness dispelled by sunlight, revealing great radiance. Such beneficence is truly difficult to repay. We disciples—by what means should we arrange offerings in order to repay the World-Honored One’s profound and weighty kindness today?”
The Buddha told the king and the assembly, “The beneficence of this nectar-like Dharma teaching is indeed difficult to repay. Suppose there were someone who, over kalpas as numerous as the sands of the Ganges, devoted himself wholeheartedly to serving the noble assembly within the Buddha Dharma, making offerings of robes, food and drink, bedding, and medicines for illness. Do you think that such merit would be great?”
The king said, “It would be extremely great, beyond measure.”
The Buddha told the king, “The wondrous nectar-like Dharma is profound, subtle, and beyond measurement. It can ferry sentient beings without distinction between coarse and refined. It is not something that the meritorious power of devas, humans, or the world can repay. There is only one thing that can repay the Buddha’s kindness. What is that one thing? It is to constantly abide in a mind of compassion, and to transmit and expound, in turn, all wholesome Dharma that one has understood, guiding and teaching others—so that even if only a single person gives rise to faith and accomplishes wisdom, and that person then in turn teaches others without end, it is like one lamp lighting innumerable lamps. To practice in this way is called repaying the profound kindness of the teacher. Great king, you should know that if one wishes to repay the kindness of a teacher who bestows liberation, one must likewise use wisdom to liberate sentient beings. Such practice is precisely the making of offerings to all Buddhas of the three times. It is not merely the repayment of the kindness of a single teacher.”
The king, with palms joined, respectfully addressed the Buddha, saying, “To proclaim the sacred teaching and awaken the multitude of beings, causing people to uphold right view and cultivate the noble path—what kind of merit does this bring? I beseech the Buddha, out of compassion, to instruct and guide sentient beings.”
The Buddha told the king, “If there are virtuous men or virtuous women who hear from a teacher even a single sentence of Dharma or one principle of meaning, and then transmit it onward to teach and guide others, even if it reaches only one person, enabling those in whom faith has not yet arisen to give rise to faith, and those who have not yet understood to gain understanding, such merit is immeasurable and boundless. It is not something that ordinary beings can comprehend. Great king, suppose there were someone who, over the course of a thousand years, made offerings with food and drink, medicines, and the finest garments, reverently supporting the noble assembly within the Buddha Dharma. Do you think such merit would be great?”
The king replied, “It would be extremely great, beyond any measure.”
The Buddha said, “Great king, if virtuous men or virtuous women hear the correct Dharma teachings of the Buddhas from a teacher, and then transmit them onward to teach even one person, causing that person to believe, accept, and understand, the merit they obtain surpasses that previous kind of offering by tens of millions of koṭis and more. Why is this so? Because the merit of teaching and transforming others through the Dharma is immeasurable.”
The Buddha then told Ānanda, “Teaching the Dharma in this way, diligently proclaiming and guiding all people, brings immeasurable merit. Ānanda, I now entrust this unsurpassed wondrous Dharma to you. You should widely spread and teach it, liberating sentient beings. This is what it means to make offerings to all Buddhas.”
Ānanda joined his palms and said to the World-Honored One, “What should this sūtra that the Buddha has entrusted be called?”
The Buddha told Ānanda, “This sūtra is called Sūtra of the Unprecedented Causes and Conditions. You should diligently cultivate and uphold it.”
At that time, King Prasenajit, Prince Jeta, the queen, the consorts of the inner palace, the fourfold assembly of disciples, as well as Śakra, Brahmā, the nāgas, devas, and the eightfold classes of beings, numbering altogether eight hundred thousand, having heard what the Buddha had spoken, all gave rise to great joy in their hearts. Each aroused the aspiration toward the three gates of liberation, paid homage to the Buddha, took their leave, and upheld the Dharma in practice.
Dharma Torch 