by Andy Rotman
King Kanakavarṇa, now pleased, satisfied, excited, uplifted, delighted, and full of joy and pleasure, addressed his accountants, chief advisors, ministers, gatekeepers, and counselors: “Look, officers! Right now the sprout, [the first result] of offering that single portion of alms, has appeared. Other fruits will surely come.”
On the second day it began to rain down grains—sesame seeds, rice, mung beans, and black gram, barley, wheat, masoor beans, and white rice. This lasted a week. And then clarified butter rained for a week, and then sesame oil rained for a week,214 and then cotton rained for a week, and then various kinds of fine cloth rained for a week, and then for a week there was a rain of seven treasures—gold, silver, beryl, crystal, red pearls, emeralds, and sapphires. Thanks to King Kanakavarṇa, all this occurred, and the people of Jambudvīpa were completely freed from poverty.
Coda
“You may have some doubt or uncertainty, monks, as to the identity of King Kanakavarṇa at that time and at that juncture. Ponder no further. [298] At that time and at that juncture I was King Kanakavarṇa. Monks, understand it in this way:
If, monks, beings were to know the result of charity and the consequence of offering charity, then they would never eat the very last remaining mouthful of food without giving it away or sharing it, if a worthy recipient of that food were to be found. And the stingy thoughts that arise would not seize hold of their minds. But monks, those beings who do not know the result of charity and the consequence of offering charity as I know the result of charity and the consequence of offering charity eat with a mind that is miserly, without giving their food away or sharing it. And the stingy thoughts that arise do seize hold of their minds.
Previous actions, both good and bad, don’t perish,
services offered to the wise don’t perish,
words spoken among the noble don’t perish,
and what is done among the grateful doesn’t ever perish.
Whether a good deed done well
or an evil deed done maliciously,
both will inevitably mature
and bear fruit.
This was said by the Blessed One. With their minds uplifted, the monks, nuns, male and female lay devotees, gods, nāgas, yakṣas, celestial musicians, antigods, heavenly birds, kinnaras, great snakes, and so on, as well as the entire assembly, rejoiced at the words of the Blessed One.
So ends the Kanakavarṇa-avadāna, the twentieth chapter in the glorious Divyāvadāna.
21. The Story of Sahasodgata
SAHASODGATA-AVADĀNA215
THE LORD BUDDHA was staying in the city of Rājagṛha at the bamboo grove in Kalandakanivāpa (Squirrel Feeding Place).
Mahāmaudgalyāyana and the Five-Sectioned Wheel
As was his practice, from time to time the venerable Mahāmaudgalyāyana would journey through the realms of hell, journey through the animal realm, and journey through the realms of hungry ghosts, gods, and humans. [299] There he saw many kinds of suffering, such as hell beings being pulled, plucked, cut, and pierced; animals being devoured by each other;216 hungry ghosts being tormented by hunger and thirst; gods passing away and falling, undergoing ruin and destruction; and humans pained by longing and misfortune. And having seen all this, he would come to Jambudvīpa (Black Plum Island) and address the four assemblies.
Whoever had a student217 or pupil who didn’t eagerly follow the religious life would take him and approach the venerable Mahāmaudgalyāyana with the thought that the venerable Mahāmaudgalyāyana would properly admonish him and properly instruct him. Then the venerable Mahāmaudgalyāyana would indeed properly admonish him and properly instruct him. In this way, again and again, those who were properly admonished218 and properly instructed by the venerable Mahāmaudgalyāyana would eagerly follow the religious life, and later they would attain distinction.
At that time the venerable Mahāmaudgalyāyana was always surrounded by the four assemblies—monks, nuns, and male and female lay devotees.
Now lord buddhas will ask questions even though they know the answers. And so the Lord Buddha questioned the venerable Ānanda: “Why is the venerable Mahāmaudgalyāyana always surrounded by the four assemblies?”219
“Bhadanta,” the venerable Ānanda said, “as is his practice, from time to time the venerable Mahāmaudgalyāyana journeys through the realms of hell and journeys through the realms of animals, hungry ghosts, gods, and humans. There he sees many kinds of suffering, such as hell beings being pulled, plucked, cut, and pierced; animals being devoured by each other; hungry ghosts being tormented by hunger and thirst; gods passing away and falling, undergoing ruin and destruction; and humans pained by longing and misfortune. And having seen all this, he comes to Jambudvīpa and addresses the four assemblies.
“Whoever has a student or pupil that doesn’t eagerly follow the religious life takes him and approaches the venerable Mahāmaudgalyāyana with the thought that the venerable Mahāmaudgalyāyana will properly admonish him and properly instruct him. Then the venerable Mahāmaudgalyāyana [300] does properly admonish him and properly instruct him. In this way, again and again, those who are properly admonished and properly instructed by the venerable Mahāmaudgalyāyana eagerly follow the religious life, and later they attain distinction.
“This is the cause, Bhadanta, this is the reason that the venerable Mahāmaudgalyāyana is always surrounded by the four assemblies—monks, nuns, and male and female lay devotees.”
“But Ānanda, the monk Mahāmaudgalyāyana or even someone like Mahāmaudgalyāyana can’t be everywhere. Therefore a five-sectioned wheel should be made in the entrance hall220 of the monastery.”
[Then Ānanda replied:] “The Blessed One has said that a five-sectioned wheel should be made in the entrance hall of the monastery, but the monks won’t know what sort of wheel should be made.”
“The five realms of existence are to be depicted,” the Blessed One said, “the realms of hell beings, animals, hungry ghosts, gods, and humans.221 Down below, various hell beings are to be depicted, as well as animals and hungry ghosts; up above, gods and humans. The four continents are to be depicted—Pūrvavideha (Eastern Videha), Aparagodānīya (Western Godānīya), Uttarakuru (Northern Kuru), and Jambudvīpa. In the middle, attachment, hate, and delusion are to be depicted—attachment in the form of a dove, hate in the form of a serpent, and delusion in the form of a pig. And images of the Buddha are to be depicted overlooking the circle of nirvāṇa. Spontaneously generated beings are to be depicted passing away and being reborn by a set of enclosures that resemble the buckets of a waterwheel. Nearby, the twelve links of interdependent arising are to be depicted, both forward and backward. Everything is to be depicted as in the grip of impermanence. And these two verses are to be inscribed:
Strive! Go forth!
Apply yourselves to the teachings of the Buddha!
Destroy the army of death
as an elephant would a house of reeds.
Whoever diligently follows
this dharma and monastic discipline
will abandon the endless cycle of rebirth
and put an end to suffering.”
The Blessed One said that a five-sectioned wheel should be made in the entrance hall, and so the monks made one. Brahmans and householders would come and ask, “Noble one, what is this that’s drawn here?”
“Friends,” they would say, “we also don’t know.”
Then the Blessed One said, “A monk is to be appointed in the entrance hall who can explain the five-sectioned wheel to those brahmans and householders who visit.” [301]
The Blessed One said that a monk should be appointed, so they appointed monks but did so indiscriminately, choosing ones who were childish and foolish, immature and lacking virtue. They themselves didn’t understand the five-sectioned wheel—how could they explain it to the brahmans and householders who would visit?
So the Blessed One said, “A competent monk is to be appointed.”
A Householder’s Son, the Five-Sectio
ned Wheel, and the Gift of a Meal
A certain householder lived in Rājagṛha. He brought home a girl from an appropriate family as his wife, and with her he fooled around, enjoyed himself, and made love. From fooling around, enjoying himself, and making love, a son was born. For three weeks—that is, twenty-one days222—the occasion of his birth was celebrated in full, and then a name was selected for him that was appropriate to his family.
The householder then addressed his wife: “My dear, this son of ours will bring us into debt and take away our wealth.223 So I’m going. I’ll take my goods and set sail in the great ocean.”
“Yes, dear husband,” she said. “Do as you wish.”
After saying goodbye to his friends, relations, and relatives and consoling those closest to him, he gathered up his goods for export and, at an opportune day, date, and time, set sail in the great ocean. And right there [in the great ocean,] he succumbed to death.
The boy was protected, supported, and nourished by the man’s wife, with her own hands and with the help of her relatives. He was also entrusted [to a teacher to learn] writing, and he became an expert scribe.
One day he went with a friend to the bamboo grove [in Kalandakanivāpa]. He entered the monastery there and saw the five-sectioned wheel inscribed in the entrance hall.
“Noble one,” he asked, “what is this that’s inscribed here?”
“Friend,” the monk said, “these are the five realms of existence—the realms of hell beings, animals, hungry ghosts, gods, and humans.”
“Noble one, what deed did these [hell beings] do to experience such suffering?”
“They killed, stole, or engaged in sexual misconduct; told lies, spoke maliciously, spoke harshly, or chattered idly; coveted, had malicious thoughts, or perverse views,” he said. “To a great degree, they practiced, developed, and cultivated the tenfold path of evil actions, and as a result they experience such suffering as being pulled, plucked, cut, and pierced.”
“Noble one, I understand. And what deed did these [animals] do to experience such suffering?”
“Friend, they also practiced, developed, and cultivated the tenfold path of evil actions, and as a result they experience such suffering as being devoured by each other.” [302]
“Noble one, this too I understand. And what deed did these [hungry ghosts] do to experience such suffering?”
“Friend, they were stingy, mean,224 and miserly with their possessions. From stingily practicing, developing, and cultivating such deeds,225 they experience as a result such sufferings as hunger and thirst.”
“Noble one, this too I understand. And what deed did these [gods] do to experience such pleasures?”
“Friend, they abstained from killing, stealing, and engaging in sexual misconduct; from telling lies, speaking maliciously, speaking harshly, and chattering idly; and they didn’t covet or have malicious thoughts, and they had right views. To a great degree, they practiced, developed, and cultivated the tenfold path of virtuous actions, and as a result they experience such pleasures as parks, floating mansions, and consorting with divine women.”
“Noble one, this too I understand. And what deed did these [humans] do to experience such pleasures?”
“Friend, they also practiced, developed, and cultivated the tenfold path of virtuous actions, although in a weaker and lighter form, and so they experience such pleasures as elephants, horses, chariots, food, drink, bedding, seats, parks, and consorting with women.”
“Noble one, of these five realms of existence, these three realms—those of hell beings, animals, and hungry ghosts—don’t seem good to me. But these—those of gods and humans—do seem good. So, after adopting this tenfold path of virtuous actions, how is one to live?”
“Friend, go forth as a monk according to the dharma and monastic discipline that have been so well expressed, and if in this lifetime you attain perfect knowledge, then in this lifetime your suffering will end. If you die with some bonds to existence still remaining, you will be reborn among the gods. It has been said by the Blessed One that a wise person who properly understands the five benefits should be fully intent on becoming a renunciant.226 Which five?
[1] ‘I will attain my own special objectives.’
Understanding this, a wise person should be fully intent on becoming a renunciant.
[2] ‘Whether I am someone’s slave, messenger, attendant, servant, or bonded laborer,227 I shall be worthy of his honor and praise.’
Understanding this, a wise person should be fully intent on becoming a renunciant.
[3] ‘I will obtain the supreme security that is nirvāṇa.’ [303]
Understanding this, a wise person should be fully intent on becoming a renunciant.
[4] ‘While striving 228 for the supreme security that is nirvāṇa, if no offense is committed, [I] will be reborn among the gods.’
Understanding this, a wise person should be fully intent on becoming a renunciant.
[5] ‘Renunciation has been praised in many way by buddhas and the disciples of buddhas.’”
“Noble one, this sounds good. But what does one do as a renunciant?”
“Friend, for as long as one lives, one follows the religious life.”
“Noble one, this isn’t possible for me. Is there another way?”
“Yes, friend, there is. Be a lay disciple.”
“Noble one, what does one do then?”
“Friend, for as long as one lives, one abstains from killing and stealing, from engaging in sexual misconduct, and from becoming intoxicated from liquor, spirits, or wine.”
“Noble one, this too isn’t possible. Tell me another way.”
“Friend, feed the community of monks led by the Buddha.”
“Noble one, how many kārṣāpaṇa coins does it take to feed the community of monks led by the Buddha?”
“Friend, it takes five hundred kārṣāpaṇa coins.”
“Noble one, this is possible.” He then venerated his feet and departed.
He approached his house and, having approached, said this to his mother: “Mother, today I went to the bamboo grove. There I saw a five-sectioned wheel inscribed in the entrance hall of the monastery. On it were the five realms of existence—the realms of hell beings, animals, hungry ghosts, gods, and humans. As a result of their actions, hell beings experience such suffering as being pulled, plucked, cut, and pierced; animals are devoured by each other; and hungry ghosts are tormented by hunger and thirst. Gods experience such pleasures as parks, floating mansions, and consorting with divine women. Humans experience [those of] elephants, horses, chariots, food, drink, bedding, seats, parks, and consorting with women. The first three of these realms of existence I didn’t like, but I liked the last two. Do you want me to be reborn among the gods?”
“Son, I want all beings to be reborn among the gods, especially you.”
“Mother, if that’s the case, give me five hundred kārṣāpaṇa coins. I’ll feed the community of monks led by the Buddha.”
“Son, I nurtured,229 supported, and nourished you with my own hands and with the help of my relatives. Where could I find five hundred kārṣāpaṇa coins? That’s a fortune!”
“Mother, if you don’t have it, I’ll get a job as a day laborer.”
“Son, you’re too young and frail. You can’t work as a day laborer.” [304]
“Mother, I’m going. I can do it.”
“Son, if you can do it, then go.”
With her permission, he went and stood in the marketplace for day laborers. Brahmans and householders chose other men as day laborers, but no one asked him. He spent the whole day there, then went home at night.
“Son,” his mother asked, “did you get a job as a day laborer?”
“Mother, what could I do? No one asked me.”
“Son, men who are day laborers aren’t like this. Son, they’re ragged and rugged,230 they have coarse hair, and they wear dirty clothes. If it’s necessary for you to work as a day laborer, take on tha
t appearance and then go and stand in the marketplace for day laborers.”
“All right then, Mother. I’ll do as you say.”
The next day he took on that appearance and then went and stood in the marketplace for day laborers.
Now, a certain householder was building a house, so he went to the marketplace to get some day laborers. The householder rejected the boy and then chose other men as day laborers.
“Householder,” the boy said, “I also work as a day laborer.”
“Son,” the householder said, “you’re too young and frail. You can’t work as a day laborer.”
“Uncle, do you pay wages in advance or after work?”
“After work, son.”
“Uncle, let me work today. If you’re satisfied, pay me my wages.”
“He speaks sensibly,” the householder reflected. “Now I’ll test him. If he can work, I’ll pay him. If he can’t, I won’t give him anything.” With this in mind, he said, “Son, come on. Let’s go!” Then he brought him home.
The other day laborers worked irresponsibly, but the boy worked very quickly. He also instructed the other day laborers: “Because of our bad deeds in the past, we were born in the houses of the poor. If we work irresponsibly now, when we die and pass away from here, what will be our destiny?”
“Hey junior,” they said, “you’ve just been trained. You’re supposed to follow us. Come on. Let’s have a look.”
The boy was an expert in popular stories.231 He regaled the other day laborers with popular stories that captivated them while they listened. They followed his every footstep, though he went very quickly,232 so that they wouldn’t miss hearing his story. That day the day laborers did twice as much work as usual. When the householder was examining the work that had been finished, [305] he came to that place where twice as much work had been done.
“Hey,” he asked the supervisor, “did you take on extra day laborers?”
