Ashoka's Son Kunala's Cause Sutra (阿育王息壞目因緣經)

People have been entangled in birth and death for a long time, and their habits of wrongdoing have sunk in deep. From this arises trouble and chaos. Desire is like a sickness that will surely surge up like a river in flood, overflowing its banks, causing harm and damage. A wise person controls their mind, thinking clearly and distinctly, remaining calm and self-disciplined, guarding against all sources of evil. The twenty-one fetters pollute the human mind; they should all be abandoned. Do not act in a way that is lax and unrestrained. With one mind, listen to what I say.

The son of King Ashoka was the source of a calamity that destroyed people's eyes. His reputation spread far and wide, filling the entire land. Common people bustled about, all shocked and terrified. The sacred king Ashoka ruled over the entire continent of Jambudvipa, and no one disobeyed his commands. The king had a son with a handsome appearance, born with noble marks, destined to succeed to the throne. His eyes were clear and bright, like the god Indra. Seeing this miracle, the king was filled with boundless joy. He summoned his ministers, ascetics, and Brahmins, personally holding the child out for them to see and interpret his features. He then ordered his ministers to establish a name for the child that would be praised by the world and known far and wide. The ministers bowed and obeyed, saying, "The king has given birth to a precious son, rare in the world. Because of righteous rule, this divine being has descended. Now we should give him a name: 'Benefit of the Dharma.' The reason is that the king's law is orderly. He rules the people with the Dharma and has never violated reason. We are truly children of the Dharma, so we call the sacred son 'Benefit of the Dharma.' His eyes are like lotus flowers; seeing him brings joy. When he looks about, it is like the king of gods. His speech is detailed, neither slow nor hurried. His nature is gentle; he does not act rashly. These virtues cannot all be recorded. Now we will call him 'Divine Eye.'"

King Ashoka loved and cherished him most deeply, tending to him at all times without fail. The king constantly sent attendants to watch over and investigate secretly, only eating after knowing his son was well. He personally held Benefit of the Dharma, playing with him all day, loving him deeply, never tiring, day or night. He said to Benefit of the Dharma, "What merit have you cultivated to obtain such eyes, like the blue lotus?" Whether in the garden or traveling around the country, the king always had him protected so he would not be troubled.

When any men or women saw the Divine Eye approaching, they would have improper thoughts and give rise to desires. The king's nature was inherently attached to women. His inner palace attendants were like heavenly maidens. All women filled with graceful charm were well known to him. The king's chief queen, named Pure Appearance, plotted day and night to have a secret affair. She thought, "When will I achieve my wish and wander in leisure with the Divine Eye? Then my heart will be satisfied, and I will not envy even the heavenly palaces. Even if I die now, I will have no regrets in the world."

One day, the crown prince, rising early in the morning, went to the queen's residence, knelt, bowed, and asked about her health. "Are you well? Were you tired from your walks?" He also offered sweet and auspicious fruits. When the queen saw him coming, her lustful desires flared up. She said, "Come and wander with me. This will satisfy my wishes and complete our intimacy. Wouldn't that be joyful for both of us?"

When the Divine Eye heard this, he covered his ears and thought to himself, "How terrible! What a great disaster! This pain pierces my heart. The kindness of my upbringing is so heavy; how could I permit this?" He gradually backed away and departed by a different road, returning to his place to cultivate in silence.

Seeing that her wish was denied and her hopes shattered, the queen beat her chest and sighed, developing a murderous intent. With disheveled hair, she sat on the ground, bound by anger like a demoness. "How dare he treat me like this? I will find a way to gouge out both his eyes, so that no one in this country can see him, let alone men and women who behold his form."

At that time, there was a minister named Yashas, whom the king relied upon to command the people. At the beginning of the festival, he came to offer congratulations, greeting with the usual rituals. When the prince saw him coming, he tapped his head with his hand, saying, "An inauspicious omen stands before me. Quickly return to your place; do not stay here. I wish to enter the court to congratulate the sacred king." The minister immediately grabbed the prince's hand, pretending to show great respect. "May the prince enjoy a long life! Did the prince hurt his hand on my head? The gentle body is not injured, I hope."

He spoke softly with a smile to please the prince, but inside he harbored anger like a snake carrying poison. He secretly thought, "I must get revenge. If I don't, my right hand will not rest, and I will never live in peace." Yashas knelt and withdrew to his place. He took this whole affair and reported it to the queen. The queen immediately said, "Listen to me, minister. I also have shame and cannot speak. How can the earth bear the humiliation he has inflicted on me? Better to accept death and dismemberment than ever let it go."

Yashas said, "It is like fire rising from water, burning mountains and fields, towns and cities. When people see it, aren't they shocked? Ministers discuss among themselves: 'Who would have thought fire could come from water? Water can extinguish fire, yet fire comes from within it.' This royal lineage is a similar metaphor. Encountering this prince is like fire from water, burning my heart. The merit I have created was without fear, but now it brings fear. I have always thought day and night, 'I am old and weary; I will surely rely on my son.' Instead, I am humiliated like a plaything. This matter is hidden; to whom can I complain?"

Yashas said, "Crime should be punished. He has insulted the honorable and humiliated the minister. A plan should be carried out at the right time. We must devise a clever scheme to find a way. If we don't gouge out both his eyes, it is not revenge."

At that time, there was an Arhat named Good Mindfulness, the teacher and patriarch of the Divine Eye, respected by the people. This true person entered into meditation and, with the power of the path, saw that the prince would later receive his karmic retribution. He repeatedly taught him, subtly explaining the path of Dharma, making him understand the changes of circumstances and that all things return to emptiness. He said to the prince, "Form also does not exist. Existence and non-existence are also non-existent. Non-existence is also non-existence." "Sound responds from outside, and the ear discerns it within. Fragrance waves around, and the nose-consciousness receives it. Many flavors pass through the mouth, further stimulating the tongue root. The body craves fine sensations. The mind-objects are insatiable." "Dharma exists, and Dharma also does not exist. There is no existence and no non-existence. The non-existence of non-existence is also non-existence." "It is like a heap of foam that will certainly decay. The eye has no permanent owner and cannot be preserved for long. It is like a bubble on water that will eventually wear away. You should contemplate the impermanent nature of change. The eye is subject to change; its flourishing decline does not stop. You should strive diligently to seek the divine eye. As for the divine eye, nothing can destroy it. You will gradually arrive at that place free from sorrow."

"Abandon worldly duties repeatedly and go to listen to the Dharma. Associate with good spiritual friends and wander with them. Hearing the Dharma, your mind awakens, and the eye becomes pure. Through good friends, you may attain Arhatship. With a mind focused on the Buddha, contemplating the Dharma treasure, revering the holy assembly, teachers, and elders, with unwavering intent, you will encounter great penetration and abide in the unmoving ground, becoming a true son of the Buddha."

When Benefit of the Dharma heard this, he felt both sadness and joy. "This must have a cause; no event occurs alone. How can the human eye be impermanent? The teacher's instruction is extremely sincere and profound. I should be careful to guard and practice strict teachings. How dare I be negligent and disobey my sacred teacher?"

At that time, within Jambudvipa, there was a place called Stone Cave, where Bodhisattvas used to practice and sacrifice themselves. A king always ruled there. But the country was destroyed, and its ruler perished. The ministers and people, great and small, all went to King Ashoka's court. They bowed and greeted him, clasping their hands and saying, "May the sacred king live long, bringing prosperity and strength! The scattered king of Stone Cave has passed away. We beg you to appoint a successor to lead the abandoned people."

The king looked around and said to Yashas, "Quickly dispatch someone to decide who should lead. Those people are stubborn and need a capable person. Do not let an ordinary person govern that land." Yashas thought to himself, "Now is the time. I should have the prince, Benefit of the Dharma, sent to govern." He immediately knelt forward and said to the king, "May you permit this minister's request. The land of Gandhara is as joyful as a heavenly palace. Please dispatch the prince to govern the abandoned people. He will be extremely grateful for that land, and this will also make the king's majesty feared far and wide, without any border."

When the father king heard this, he became very angry. "Foolish suggestion! How is it fit to be heard? You are neither a king nor a leader of the people. By what power do you send my son away? How is it that your tongue does not fall out piece by piece? And you want to send away the son born in my decline! Now I pardon you from the crime deserving a second death. Correct your mistakes well, lest you fall by my hand. From now on, I strongly admonish you: carefully protect your clan so you may complete your heavenly destiny. If there is anyone who mentions my son's name, I will personally take up my sword and behead you. And if anyone speaks his name again, I will pull out his tongue and eat it! Even if my son had an enmity with you in the past, from past actions, causes, and conditions, and present actions of body, speech, and mind, I now forgive it all and do not record past crimes."

At that time, the minister, harboring resentment and not fearing for his life, again knelt forward and spoke the truth earnestly. "Good, great king! May you extend your heavenly majesty and focus your thoughts so that the country may not fall into chaos. The people of the western lands have an upright nature but always love to quarrel, raise armies, and attack. They need good instruction to win people's hearts. Harmony among ministers is surely a good thing. The land of Gandhara is rich in many treasures and full of highly talented and learned people; there is nothing they do not master. Moreover, Stone Cave City has an immortal reputation. It was the capital of King Flower Garland of old. In the back garden pond grow golden lotuses with silver leaves and jewel stems, worth the whole of Jambudvipa. This city has majesty and boundless divine virtue. It is not a place an ordinary person can rule. Although this country is in the far west, its benefits are extensive. May the king consider it carefully and not despise this small advice. The reason I repeatedly speak is because the affair of state is weighty. How dare I act on my own to have the crown prince moved? He is sharp, intelligent, and fully knows all dharmas. He is fully trained in the arts of war. If that land obtains the prince, without the use of weapons, it will naturally submit. His speech is gentle, without harshness. His nature is kind and broad-minded, without greed. He does not touch liquor and is self-controlled in matters of desire. He extends grace and love to all, ruling without partiality. If it were not for these virtues, how would I dare to say this? Therefore I trouble you, and hope you will permit it in time. The king should focus his mind; why worry about two things? If you think of your dear son, you consider that country. If we do not plan promptly, there will be trouble later. Without forethought, ruin comes in an instant."

When the king heard these words, it was like having food stuck in his throat. It would not go down into his stomach, yet he could not spit it out. The minister had confused him, and he was not aware of it, like a moth flying into a flame, not thinking of the future consequence. Then King Ashuda, weeping, instructed them to send Benefit of the Dharma to govern that land. Tens of thousands of close ministers naturally responded. Auspicious treasures quickly gathered in the courtyard. King Ashuda personally raised a heavenly crown in his hands and placed it on Benefit of the Dharma's head, saying to him, "Good, new king! May all be auspicious and without misfortune. May my lineage always ascend to this high position." They beat bells, beat drums, performed music, and hung hundreds of thousands of banners and canopies, spreading them everywhere in that country. Within the radius of eight miles, people were everywhere. Eighty-four thousand armored elephants and horses, adorned with gold and silver beyond reckoning; eighty-four thousand jeweled carriages with feather decorations; and eighty-four thousand infantry troops, as if the god Indra were going out to his pleasure garden with a retinue of heavenly maidens—what joy could surpass this! In this way, the prince arrived at that region, entered Stone Cave City, with countless attendants. When the king reached the border, ten thousand people celebrated. They enjoyed themselves as if in the Heaven of the Thirty-Three.

Within the city, streets and alleys were hung with banners and canopies. The ground was sprinkled with scented water everywhere. Then King Benefit of the Dharma said to the people, "If you sincerely respect me, for seven days each do not work. I will give you treasures and goods, so that you may amuse yourselves with the five pleasures, as in my palace, playing freely day and night without end. Today I give you wish-fulfilling treasures. If you are in debt, I will redeem it with my goods. If you have fallen into servitude, I will give you wealth to buy your freedom. I will make all the people in the city, men, women, young and old, practice good deeds and have no resentment."

He also commanded the outer regions to proclaim his edict: "Within six years, no taxes shall be paid. If there are orphans and the extremely poor, I will also give them goods so they lack nothing. If they can cultivate themselves with no thoughts of killing or stealing, I will respect and treat them as myself." Then King Benefit of the Dharma further proclaimed an order: "Observe the three fast-days every half month. These days are hard to encounter. Men and women, encourage each other, do not be lazy. Uphold the eight precepts and the Tathagata's fast-day dharma. The Buddha said it is extremely rare to gain a human body, through billions of kalpas. Even the eight unfavorable states and inverted dharmas—like a plank floating on the sea or a blind turtle inserting its head into a hole—this hope is still attainable. But the human body is hard to obtain! Since you have already attained it, do not be arrogant. The five pleasures of the human realm are illusory and unreal. You should build the heavenly blessings of the Heaven of the Thirty-Three, with its seven-jeweled halls and sweet dew for food. Those who wish to receive the blessings of heaven should observe the three fast-days every half month."

At that time, the King of Stone Cave instructed tirelessly. The whole country prospered, and the people lived in peace. Any men or women who encountered that king, after their life ended, were reborn in heaven.

King Ashoka asked the messenger, "Does the rule of Benefit of the Dharma accord with the Dharma? Do all the people in the land submit completely? Tell me fully without hesitation." The messenger joyfully stepped forward and declared, "Great king! May you live long! The people all rely on your grace. The sacred King Benefit of the Dharma is vigorous and strong, always using the true Dharma to compassionately transform the West. Stone Cave City is like the palace of the god Indra. The king rules there like the king of gods. The land of Gandhara is prosperous and populous. What he does is true; there is no falsehood. They do not kill, do not steal, and obey the true Dharma. The people praise him endlessly. May the great king live long! Thanks to the holy one's virtue, each one rests peacefully in their place."

Upon hearing this, King Ashoka was overjoyed. With a gentle expression, he said to Yashas, "I have gained great benefit; his virtue is truly splendid. Prince Benefit of the Dharma rules with reason, leading with the rites as boundaries and guiding with grace and harmony. The people all support him. Now I shall divide this land of Jambudvipa: I will take one portion, and give one portion to my son. May my Benefit of the Dharma live long and rule the people as he does now. From the bank of the Sindhu river to the country of Sakka, Gandhara city, Udyana villages, Kamboja, Anxi, Kangju, Wusun, Kucha, Khotan, as far as the land of Qin—this half of Jambudvipa I give to Benefit of the Dharma to govern the people and leave his name for posterity. The lands of Simhala, Tamraparni, Magadha, Vaisali, Sravasti, the naked and long-eared peoples, the northern border of the Himalayas, to the seacoast—I will personally instruct without limit."

When Minister Yashas heard this, it was like being hit by a poison arrow. Outwardly he pretended to smile, but inwardly he was furious. He knelt and replied, "I obey the great king's command. I will transmit it properly, without delay." He secretly thought of the original enmity: "The affliction of past karmic retribution! The three poisons are strong; I do not care for my life. The pain of his striking my head in the past is hard to forget. If I don't take revenge now, when will I ever achieve it?" He immediately withdrew and returned to his place. He secretly sent an attendant to inform the queen mother. When the queen heard this, she ordered Yashas: "Quickly write a secret order for his abdication and punishment. Let no outsider witness or hear of this. If the matter is exposed, we will both be ruined." Yashas said, "A secret order is easy to prepare. Only the golden seal is needed to seal it." The queen replied, "Leave the seal to me; I will supply it now. Why worry about failure? Send it with a trustworthy messenger; do not act rashly and let the matter leak out."

Then Minister Yashas, pretending to be the king, issued a decree. Using false words of ten thousand kinds, he deceived that land, wanting to destroy it to ashes. The order said: "King Ashoka is furious with that country. If you wish to live in peace on this Jambudvipa land, quickly obey my command and do not resist. Upon seeing my letter and the sealed order, depose Benefit of the Dharma, pull out both his eyes. He is not my son; I am not his father. The kingdom he rules is also not mine." He secretly wrote this letter and showed it to the queen. He obtained the seal for sealing. "With the seal now, there is no difficulty. I will dispatch a messenger tomorrow. If there is even a small delay, I fear the matter will be exposed."

Then, that very day, the queen went to the king weeping, pretending something weird had happened. "Last night I had a very inauspicious dream. I fear that the king's body may encounter illness. You should first prepare to avert this bad dream. Drink sweet syrup to please my mind; then you can suppress the inauspicious omen. Then you, the king, your ministers, and people will forever have no worry." The king immediately said, "Dreams are not real; how can they cause illness to my body?" Upon hearing this, the queen wept again, cried to heaven, and writhed on the ground. "May the king have compassion and drink the wine I offer. Do not let my body lose my life forever!" The king smiled gently and said slowly, "If it is your wish, I will drink it. How can I let you lose your life? This is a small matter; I will not go against you." The king then drank the wine, drank a little too much, and soon fell asleep, completely unconscious. The queen took the seal and used it to seal the order. None of the attendants saw this.

The king dreamed that someone was undoing the seal. He immediately woke up with a start and asked his attendants, "I was just sleeping peacefully, my mind calm. Who disturbed me so I could not find peace? Quickly investigate! Let there be no falsehood. There must be a plot to endanger my life." He grasped his sharp sword and his flying iron discus, displaying his heavenly majesty. He said to the queen, "Who made you take my precious seal? If you do not confess now, you will die." The queen, frightened, knelt and said, "May the king investigate; truly there is no such thing." The king grew angrier and said again, "No one else disturbed me. If you do not confess now and admit your fault sincerely, I will cut your body into two pieces." The queen, weeping, knelt and said to the king, "This was a dream apparition, a strange omen. I am of a lowly nature, poor and shallow; how would I dare to lie to the king? Even if I needed the seal, how could I steal it? If I honestly told the king, would that not be acceptable?" The king heard this and remained silent, then returned to sleep until dawn.

The queen immediately ordered the treacherous minister Yashas: "Quickly dispatch the messenger; do not delay." At that time, Prince Benefit of the Dharma was together with his ministers in the palace, enjoying themselves at will. When the letter arrived at Stone Cave City, the king heard that there was an order from his father king. He immediately got up, went forward to bow and receive it, and gave it to his attendants to break the seal. When he saw the order, it was very severe. It read, "King Ashoka is extremely angry with this land. If you wish to live in peace in Stone Cave City, quickly depose the prince and pluck out his two eyes. Do not delay, not even a change of shadow." Benefit of the Dharma, hearing this, threw himself on the ground. "What crime have I committed before my father king that he should send this order to destroy my two eyes? Perhaps someone has slandered me to my father king." The ministers and people, hearing this severe command, were all astonished, not knowing what to do. "What great calamity is this to see such a change! The great king is furious, with no heir left."

Some ministers said, "We dare not destroy the Dharma King's eyes. Who could do such a thing, and dare lift a hand to gouge out his two eyes? Let us all gather together, guard our borders, send word far and wide, and prepare for war. Better to lose our people, part with our wives and children, than let our lord suffer this pain. Hurry, beat the drums and summon the generals from afar. Burn this letter; kill the messenger. He is not our lord; we are not his people. We truly refuse to obey the order to destroy the sacred king's eyes."

Then King Benefit of the Dharma said to his ministers, "Do not have such thoughts to oppose the sacred teachings. The father king's troops are beyond calculation; they are brave and fierce, rare in the world. Although you all wish to show your loyalty, if things do not work out, the entire country will be lost. My life is not eternal; to whom does my body belong? I have only made the great king's enmity deep. Better to give up my life and receive this command; how can I save myself and cause the country to fall into chaos? Do not dwell on the discussion you just had. Quickly accept the king's order and destroy my eyes. All prosperity ends in decline; all meeting ends in parting. If there were no body, that would be one thing, but death cannot be avoided. Did the Buddha not say this body is a vessel of suffering, always leaking impurities, with nothing worthy of attachment? Quickly announce in the city: who can bear to take King Benefit of the Dharma and pluck out his two eyes? I will give them jeweled garlands worth ten million and gold and silver beyond reckoning."

When the people of the country heard this command, they gathered at the palace gate so thickly that a needle could not fall. With one voice and one mind, they all cried out to heaven, beating the ground and complaining, "What terrible cruelty is this to have lost our sacred king! This heavenly palace—how can it be moved? The city and its walls will soon become wasteland. The land and borders will all become mounds and ruins. Let us all send word to neighboring countries: King Ashoka is the chief of evil, killing his own son for fame. What is so noble about that? If he does not love his own son, what can the people rely on?"

At that time, there was in the city an ordinary man who had had a small previous feud with the prince. He went straight forward and sought the heavy reward. "I can pluck out his eyes, and I can also behead him." The ministers pointed at him and announced, "This man claims he can destroy the king's eyes." But they continued, "We can still think about it carefully to resist the father king's command. We beg that you, the lord, not suffer this poison." Seeing this man, the king felt both sorrow and joy. He looked around and said to his ministers, "I have lived in this city for twelve years. If I have had any faults, you have all forgiven them. Now, when you see me having my eyes destroyed, do not worry or be angry, or give rise to evil thoughts. Continue to govern the country as before, with proper rule and governance, managing it fittingly. Even if you wish to enjoy heavenly happiness, constantly remember the precepts; do not neglect them for a moment."

The king took off his crown, pearl garlands, and jeweled shoes, and gave them to the man. "You know that I wish to contemplate the origin of Dharma. Pluck out each eye and place it in my palm." Then the evil man, drawing a sharp sword, first plucked out one eye and put it in the king's palm. The king held the eye himself and contemplated it deeply. He recalled his former teacher's original teaching and suddenly awakened, his mind fixed on it with unwavering attention. "That teaching of my former teacher was profound and far-reaching. He said to me, 'The eye is impermanent.' The teacher's instruction was sincere; truly it was no lie. In quiet subtle observation, I understood the meaning of impermanence. This eye will soon be destroyed. The eye—I know its origin: it deludes the world. The mass of fools play with it, not knowing it is empty. Life and death are filthy, like a plantain tree, where leaf covers leaf, but within there is nothing solid. The wise person sees there is nothing to desire. How could such a one give rise to attachment to forms and eyes? The eye is not mine; it is not made, not created. Since there is no self, how can there be an eye? The fool gives rise to delusion, deeply attached to eye-consciousness, revolving in darkness, the ocean of endless flow. Today, eye, I part from you forever. What was the original source that gave me eyes? Like a bubble on water, rising and falling, false and unreal. What use is this physical eye?"

Thus Benefit of the Dharma subtly contemplated the original nature of the eye. His thought was sublime and wondrous; his mind did not waver. He held to what is right and controlled the chaotic; his mind was like a diamond. All thoughts were still; his will did not wander. Then the man again used the sharp sword and plucked out the second eye, putting it in the king's palm. He again contemplated the origin of the eye: "Where did it originally come from?" He understood the stillness of all dharmas; all things return to transformation. Right there on his seat, he attained the divine eye. All defilements ended, he himself reached the Path. Heaven and earth responded: there were six great earthquakes. Joy arose within, and he praised it three times: "I have abandoned the impure worldly eye and attained this pure eye. My merit is subtly manifest; I myself know that realization is achieved."

The ministers cried out, writhing on the ground, "What pain! How terrible! We have lost our heaven! What karmic conditions in the past, what former retribution, lead to the destruction of these eyes now, discarded like tiles and stones?" They again clasped their hands, each declaring, "May the king have compassion and return to rule this land! Let us unite and go to the father king to state our case and beg him to allow you to govern the country."

Then King Benefit of the Dharma comforted all his ministers, deeply moved by their earnest loyalty. "A man whose body is destroyed—how can he find peace in a noble land? It is fitting that I should withdraw." Then he left the country, taking the queen and a single attendant. He abandoned the kingly state and took to the road, wandering from village to village, through districts and towns, traversing wilderness and peril. The crown prince had long been skilled in playing the lute, with a pure, wonderful tone rare in the world. Relying on this art, he begged for food from house to house, from country to country, to sustain his life. In this way, he wandered through many cities and towns, gradually arriving at the place where his father king ruled.

At that time, a foul and evil reputation spread abroad, saying that King Ashoka had destroyed his son's two eyes, causing shock and alarm in every village and country. "We must find a place to hide!" Men and women wept towards each other. "What crime did the crown prince commit against the king that someone's hand was not cut off, harming our sacred king and destroying his two eyes?" Prince Benefit of the Dharma told the people, "My father king is not at fault, and the people have no enmity with me. It is my own past karma that I now receive its retribution. This condition has been building for a long time, not just in this life."

At that time, King Ashoka was alone in his high tower, sleeping with the queen. Prince Benefit of the Dharma was stopped in the stable. He sang and played the lute all night for his own amusement. When the king heard the lute, his mind was disturbed. "The tones, gong and shang, harmonious and elegant, sound like my Benefit of the Dharma. Who is playing the lute with such resonance? Could it be my Benefit of the Dharma?" The queen replied, "This is not the prince. It is a blind man begging for his living. The land of Gandhara is like the Heaven of the Thirty-three; he rules the West as the sun pierces through clouds. King, now rise and go to the court to govern. Your ministers gather, wishing to see the venerable one. I just wanted to redirect the king's thoughts to other things; I entered and left trembling with fear, worried that misfortune would strike me."

Hearing the sound of the lute again, the king was startled. He rose and listened carefully to the direction. Then he said to his attendants, "This is no other person; it must be my son who has come here. Damn this woman! Do not talk more. Quick, bring that man before me." He immediately sent a messenger to bring him before the king. Seeing him coming from afar, the king threw himself on the ground, crying to heaven and calling out, his mind confused, overcome with grief, as if on fire. Ministers sprinkled water to revive him and helped him rise. Adjusting his crown and robes, he asked, "Who destroyed my son's eyes, causing such pain? It breaks my heart! What use is it to go on living? Originally he had a divine eye; now he has met this calamity." Grieving, he fainted, died, revived, then took hold of his jeweled crown and threw it on the ground, disheveling his hair, letting loose his heavenly majesty. His pearls and garlands scattered in different places. He grabbed a sharp sword and said to his attendants, "Now I will wipe out all the people of the world, old and young, big and small. None will escape my hand. The people of Stone Cave City must all be devoured. The people of Gandhara—I will make it a wasteland because they destroyed my son's pure eyes. I will also destroy this land where I live. Men and women will all have their eyes plucked out." He threw his iron discus into the air to spin, killing all beings in Jambudvipa.

The father king wept and asked the prince, "Who destroyed my son's eyes, reducing him to this, cutting my heart and liver to pieces?" Thousands upon thousands of onlookers all grieved. The prince replied, "It began with this sealed order. The command was severe; no one was not shocked. Let the king not blame the people of Stone Cave City. Those people are kind and innocent. It is that I lack merit, bringing this calamity. It is all due to past unwholesome retribution."

When the ministers saw the letter, they were all enraged. "Ashoka, why do you act with such inhumanity? In all Jambudvipa, you have no compassion. How could you conceive of destroying this prince? Let us all gather and send word throughout the land to prepare for war. Better to lose our lands or receive punishment than to let the prince suffer this insult!" They ordered to burn the letter and kill the messenger. In Stone Cave City, they beat the drums in haste. "He is not our lord; we are not his subjects. We dare not destroy the prince's eyes."

But the prince himself instructed the people of that land: "Do not have this thought of resisting the sacred order. Why would I rebel against my father king? From ancient times to now, prosperity and decline have limits." He obeyed the coming order and did not delay, nor disobey the command. "Common people are foolish and do not recognize truth from falsehood. May the king be tolerant and forgive us. Great king, focus your mind and observe the Buddha's words: 'Patience is the great power that can overcome all enmity.' It is fitting to release and forgive; do not record their crimes. Do not, because of my eyes, give rise to a murderous mind. The pains of hell, torture and torment, full suffering and retribution—what use is it to think of me? If you love and pity me, and wish me happiness, how could you, for my sake, kill the people, the country, men, women, and all beings, filling them with fear? May you pardon them in time."

At that moment, the prince's teacher and master, leading a group of monks, entered the city to beg for food. Carrying their alms bowls, their robes neat and orderly, they gradually approached the palace gate. King Ashuda saw them from afar and wept with mixed emotions. He rose, went forward, knelt long, and asked about their well-being. "In the past, your revered disciple, Prince Benefit of the Dharma, has now met misfortune; his two eyes are destroyed. My sorrow is hard to bear. May the venerable one come and treat him with the medicine of the Dharma." The Arhat replied, "Impermanence's hundred changes—this has come long ago; it is not just today." The Arhat then led the monks forward and sat down. He told the king to summon Benefit of the Dharma. The king personally entered and led him by the hand. Thousands of onlookers were all pained at heart. The prince came forward, worshipped the Arhat's feet, his tears flowing like a rushing river, his grief choking his voice. Humble and respectful, he said, "In the past, the teacher's teaching was truly as you instructed: the eye is impermanent, and it is not lasting. Contemplating this meaning is profound and deep. The physical eye is impure and cannot be relied upon. It is also like a heap of foam or a dew drop in sunlight, like a water bubble, a mirror image, a moving light, a plantain, a mirage, illusory and unreal. The wise reject it; what is there to desire?"

Then King Ashuda knelt forward and said, "May you expound the supreme flavor so he may see again. My heart is sorrowful and confused; pull me from the turbid stream. Let me, a wanderer, return to the truth. Meditate on your instructions and abide in the unconditioned. Let future generations know the origin of past lives."

The Arhat arose, went to the prince's place, and held a white cloth, covering Benefit of the Dharma's head. Queen Moonlight, the mother of the prince, rose from her seat, knelt with palms together, and personally held an incense burner, burning all kinds of fine incense, facing the ten directions and the various divine beings, noble spirits, and ghost kings, calling them to gather here to witness this sincere vow. "May my Benefit of the Dharma regain his eyes." The gods bore witness, and their sincerity moved them. The eight classes of spirits responded, gathering from all directions, filling the air without any gaps. She then said to the prince, "Make a vow. Take refuge in the Buddha, the Dharma, and the Sangha, and in your teacher. The Buddhas of the past and those who are to come—faithfully devote yourself to them with reverence. O noble ones, listen to my true vow: Since I attained the unconditioned and obtained the pure eye, since I attained the Path, I have never eaten before rescuing others first. Only after teaching others do I eat. I remember in the past I served the Buddhas: the Buddha Vipashyin, the Buddha Shikhin, the Buddha Vishvabhu. With many kinds of silks, canopies, music, and dancing, I made offerings and lit lamps to continue the glorious light. Through this meritorious root, may his eyes be restored. In the past, before the Buddha Vipashyin, I made this vow: 'Those without physical eyes, I will treat and restore their eyes to be as before.' If I have accomplished my wish and attained pure eyes, and if this prince has been my son for five hundred lifetimes, truly without falsehood, and if in this life I will not again enter a womb, may this prince become as I am."

She also said to King Ashoka, "King! Remember the time when, with a handful of earth, you made an offering to the Tathagata. Through this field of merit, you became king of Jambudvipa and wandered alone with your iron discus, without a rival. Now you should also make a true vow to transfer merit to the prince, so that he may regain his eyes."

Then the Venerable One soared into the sky and performed eighteen transformations—rising, sinking, all at will. When the great king saw this, he clasped his hands and knelt long, focusing his mind single-mindedly, prostrating himself on the ground. "I take refuge in my great lord, Shakyamuni Buddha! Relying on the remaining merit, I rule Jambudvipa. If the Tathagata predicted that after a hundred years of my passing, a king would arise in Jambudvipa and build eighty-four thousand Tathagata temples throughout the land—through divine words it is already now attained, filling the entire realm with the merit of uplifting deeds. I rule Jambudvipa alone and free. If the Dharma is not false, may his eyes be purified. In the past, I planted merit before true men, revering the Three Jewels, the teachers of the country, and giving to the poor and naked. Through this merit, I transfer it to the prince."

The king recalled a past occasion when he was touring his realm, passing through the mountains, up to the Iron Ring Mountains. He heard a sound below, thundering like an earthquake, mournful and extremely bitter. The king looked down and saw Yama, the King of the Dead, with his ministers and officers, interrogating the causes of crime and the forms of transgressions, immediately making judgments and sentencing according to the offense without partiality. The eighteen hells boiled and seethed; sixteen compartments surrounded a single cauldron; mountains of knives, forests of swords, fire chariots, and furnace coals; criminals cried out in ten thousands of forms of suffering. The king asked his attendants, "Who is this?" His ministers replied, "That is the King of the Dead. He distinguishes good and evil, weighs the gravity of crimes, investigates faults, and selects the wise and the foolish." At that time, Ashuda said to his ministers, "Even the King of the Dead creates hells for punishment. I am now the king of the living—how could I not punish using hell?"

He asked his ministers, "Who is a very evil and violent person who can rule a hell?" The ministers replied, "Only one unpurified and guilty of the five heinous crimes can create a hell—one with yellow hair, red eyes, curly brows, swollen cheeks, high forehead, and crooked nose." The king ordered the ministers to search for such an evil person. "Quickly report to me." The ministers rushed to the town; by a pond, they saw a weaver of blankets, with a bow and arrow set by his side, shooting at birds in the sky. Previously, he had poisoned the food to catch sparrows; he used hooks and bait to fish in the deep water; then he set snares to catch deer. He whistled like a bird to attract game. When the ministers saw him, they knew he fit the description. They returned and reported the truth to the king, saying, "We searched for such an evil man; indeed this is he." The king said, "Excellent! My wish is fulfilled. This man will surely manage the hellish work." The king sent for him, saying, "I wish to see you; I will give you great treasures as you wish." The evil man said, "I am a lowly man, with no knowledge. Why do you need me?" The messenger replied, "You will surely attain nobility. You are wanted to administer the hell." The man rejoiced. He returned home, told everything to his parents, who were greatly distressed. They each held onto their son and would not let him go. But his will was strong; he drew his sword, killed his father and mother, and left. He went to the king, bowed, asked about his health, showed respect, and stood to one side. The king asked him, "Your parents are alive; who cares for them? How is it you came alone?" The man replied, "My parents tried to stop me, so I killed them with my sword and left." The king said, "Terrible! A truly heinous one. If you kill even your parents, what can others rely on?" The king entrusted this man to build a hell city, with cauldrons of oil and swords of trees, walls of flowing iron. He then made him the Lord of Hell, established officers, each with their duties, like Yama, the King of the Dead. He instructed the hell wardens: "Once someone enters hell, never let them out. Whether noble or lowly, high or elite—any who fall in should be punished; do not ask about right or wrong. Even if I myself enter here, do not let me out." He stipulated a heavy law: surround the city with beautiful fruit trees and gardens, making it look like a heavenly palace.

At that time, I (the Buddha) walked alone, practicing austerities, gradually approaching this city. Outside, I saw fragrant flowers and lush trees and thought it was the home of a good man. I entered the gate, wishing to ask for food, but saw only people being punished. Startled, I wished to turn back, but the hell warden seized me and would not let me out. He brought me to the cauldron to apply the five poisons. I begged, "Give me a brief respite until noon. I will be grateful. My study of the Path is shallow; I have not recited widely. Let me worship the ten Buddhas." The evil man silently agreed, setting noon as the limit.

Shortly thereafter, a man and woman who had committed adultery were brought in for punishment. They were placed in a mortar and pounded with a pestle. In no time, they were reduced to foam. When I saw this, I remembered the Buddha's words: "The body is like foam." Truly spoken! To receive a body in a womb, such a retribution awaits. Even encountering Buddhas numerous as the sands of the Ganges, who escapes this affliction? Now I will contemplate the truth of impermanence, discerning the nine openings and the impurities. Then, soon afterwards, the body changed into the color of a dove. I thought, "This form, like a long-lasting pile of bones, changes constantly, like an illusion or a magical creation." Immediately my mind awakened, my outflows ended, and my fetters were destroyed. Joy filled my heart, manifesting outwardly. "Happy is this reward! I am parted from life and death!" My mind was still and settled, my will as firm as a diamond. If heaven burned and earth melted, all fused into one—if a boundless fire arose, how could it burn me? The hell warden urged me to enter the cauldron of boiling water. I then laughed, my countenance joyful. Enraged, the warden ordered four men to seize me by the armpits and throw me headfirst into the cauldron. But the soup cooled and the fire went out; it became cool. All beatings and punishments ceased. Then a thousand-petal lotus flower appeared; on it, I sat cross-legged—sitting, lying, sinking, and rising—performing eighteen transformations, sometimes flying seven meters into the air. The warden, astonished, reported to King Ashuda, "A strange miracle in hell, never before seen. May the king stoop to visit the hell city to witness the marvel."

The king said to the evil man, "I had a pact that even if I myself entered, I would not be let out. The edict of the Wheel-Turning King does not differ twice. How then can I enter this gate now?" The officer said to the king, "Enter; there is no harm. Today we grant you one day; later we will set other limits." The king then entered. He saw the person in the cauldron sitting cross-legged on the lotus. He asked from a distance, "Who are you?" I replied, "I am a monk." The king asked, "You are in prison; you should be called a criminal. Why do you call yourself a monk?" I said, "You are truly a fool! Relying on the remaining grace of the holy one, you rule the southern continent for long ages, earning it through accumulated merit. Now you even slander a holy being and call him a criminal." The king asked the sage, "Why do you call a Wheel-Turning King a fool to his face?" I replied, "When you were a child, you gave a handful of earth to the Tathagata. The Buddha accepted it and made a wish. You went to the monastery of Kashyapa, mixed water and earth, and repaired the south wall of the monastery. It was predicted that you would become a Wheel-Turning King in Jambudvipa, named Ashoka, and in one day you would establish eighty-four thousand Tathagata temples. But now, is this hell a Stupa? Instead, you are inviting boundless sin. Your consciousness is confused, wrapped in ignorance. Of all fools, none is more foolish than the king. Some people are so confused they never reform even in death. Now I call you a fool; why are you confused?" The king immediately awakened and prostrated himself, offering confession. He immediately took me as his teacher and abolished the hell. He established good roots and sought the unconditioned, the Dharma of no arising and no passing. "I planted a seed of earth and have now attained the king's position. In the field of the Buddha, I purified all bonds. I dedicate the entire realm to the Three Jewels. If this merit is true, may the prince regain his eyes."

The king and the sacred teacher made their true vow, and right there on his seat, Benefit of the Dharma obtained his complete, pure eyes. The gods, dragon kings, and ghost kings all praised this wonder, unprecedented and inconceivable, the response of divine power. The teacher immediately removed the cloth from the prince's eyes and looked at them. The king and queen from afar saw Benefit of the Dharma's appearance, extraordinary and rare in the world. At that time, the earth experienced six great earthquakes, mountains, rivers, stone walls, all moved, rising and sinking. All present were filled with inner joy beyond containment. [The king], kneeling, said to his teacher, "Teacher, you are like a living Buddha, bestowing eyes upon people. Through your powerful merit, he has produced a pure eye." The king saw auspicious omens beyond all telling. "This must be a heavenly being born in my house." He took off his jeweled crown and offered it to Benefit of the Dharma: "Succeed as Wheel-Turning King and rule Jambudvipa." The prince knelt and said, "I do not have such majesty to dare succeed this high position." The father king said, "I have seen your conduct; you are surely a god. I have no doubt. With you in my kingdom, that is not fitting. You should succeed the throne; I should become your minister. Quickly follow my words, accept this crown; do not hesitate or waver in your mind." The teacher also told the king, "This prince should receive the crown's majesty and rule for six years. In ancient times, he was king for sixty thousand years; six years less, the number incomplete." King Ashuda was bewildered and said to the teacher, "Please explain the original causes, to enlighten this ignorant mind: In what action did he attain such high dignity? He fathered me, yet his eyes were purified and we met again as father and son, and even attained the pure eye. Further, why did he meet with the destruction of his eyes, and why did he regain them? And what condition led him to meet with the Teacher of Truth, to attain the purity of the Dharma eye? He is now a son of the Buddha, with all defilements destroyed; he has accomplished the Path and will depart from birth and death forever. Please tell us the deeds of former times."

The teacher said to the king, "Listen to what I say, and carefully reflect: the causes of former times. In the far past, ninety-one kalpas ago, there was a Buddha named Vipashyin Tathagata. At that time, this prince was my son and master of many arts, good at painting. For seven days, I made offerings to that Buddha. The prince painted and created an image of the Tathagata, showed that image to the Supreme One, and the Tathagata praised it as excellent, truly without equal. Right before that Buddha, he vowed: 'In whatever place I am reborn, may I never fall into evil destinies; may I always be handsome, with clear eyes, born into a wealthy family, not a humble one; may I always be loved by women; and may all who see me prostrate themselves before me.' After that came a Buddha named Shikhin Tathagata, who led a multitude of monks and traveled to the City of Charming Spring. I was an elder, and this was my son. We again made offerings together to the Buddha Shikhin. The next Buddha was named Vishvabhu Tathagata, who saved countless people. At that time, we made a vow to keep lamps burning for our son for seven days and nights, with light never broken. With this merit, we left suffering for long and were born with the pure divine eye. In this auspicious eon, a Buddha appeared named Krakucchanda, who saved countless people, with thirty-two marks and golden color, seated beneath the bodhi tree; he subdued Mara's forces. For sixty-six years we kept his precepts—monthly six-day and seasonal three-day precepts—without ever failing. Next there was a Buddha named Kanakamuni, who illumined the world like a full moon. At that time, I was also a rich elder, and the prince was my youngest son. There was a monk who had attained Arhatship and went about begging alms. He came to a poor house. My daughter-in-law offered him clothing, food, bedding, and medicine. The prince became angry and whispered to his wife, 'Why are you having relations with this man? I will destroy this monk's eyes. Who is this beggar, looking at my wife?' After that, a Buddha named Kashyapa appeared, perfect in all marks. At that time, I was again a wealthy elder, widely giving favors, famous far and wide. Then I met this son, who had no eyes at his birth. Because of his past evil deeds, he suffered this calamity. But due to his painting of the Buddha's image, he achieved this rebirth: born in a royal line, unparalleled in appearance, and with penetrating divine eyes, alone in nobility, captivating all who saw him. Because in the past he slandered a true Arhat for looking at a woman, and schemed to destroy his eyes, as a result of that evil act, now his eyes are destroyed. Good and evil recompense is never exhausted. I then invited Kashyapa and his monks for a seven-day offering and gave all needed. My son also, for seven days and nights, revered the Tathagata and the holy Sangha, raising lamps in his two hands, unmoving in his posture, confessing three times each day, taking refuge in the Buddha. The karma of body, speech, and mind that I had previously created was now all reformed; I carefully observed the precepts. If I meet such holy beings again, I vow that I, modest one, may serve them. At that moment, he attained the ending of all suffering and, together with his father, became an Arhat."

He then recounted, "At the time of Vipashyin Buddha, he lit lamps for seven days and made vows seeking merit, thereby attaining the divine eye. Now, though destroyed, this physical eye, immediately thereafter, he obtained the reward of the divine eye. Meeting Kashyapa Buddha when he appeared, he vowed for a rebirth with pure eyes. Sometimes he established strict vows, so that he and his father would become enlightened at the same time. For six years he ruled by the true Dharma; when this period was completed, he should exhaust his outflows."

When the king heard these words, his wholesome mind arose. He knelt forward, prostrated himself, and said, "The Venerable One is now pure, free from all defilements, settled in the undefiled Dharma of the holy sages. The new King Benefit of the Dharma rules Jambudvipa without thieves or robbers, without sickness or evil ways, practicing universal kindness; all look upon each other with harmony."

Then King Benefit of the Dharma told his ministers, "You are all dutiful. Do not harbor evil or give rise to killing and stealing; that would bring an evil reward. Do not be lustful, and do not speak false, flattering, or divisive words. Do not let wine pass your lips. Always follow the Dharma, never deviate from the true teaching; then you will attain the Path."

The king's good influence continued for six years. Then he knelt long, pressed his palms together, and said to his father king, "Your son received the king's order and did not dare to disobey. Now I beg permission to leave the home life and cultivate the pure practice." The king consented. "Let him leave home to study." He worshipped his parents' feet, bade farewell, and left. He went to his teacher and declared, "May the teacher accept me and allow me to follow the Path." The teacher replied with a gentle smile, "Welcome, true son! Diligently cultivate the holy life. Now in this very life, you are to cut off all outflows. Do not be lazy, lest you receive further humiliation." He shaved off his hair and beard, focused his mind on a single goal; the earth quaked and flowers rained from the sky. Then he received the full precepts. He understood the Dharma of the true beings without exception. The teacher gradually instructed him in the proper methods: "The eye is like a dream and an illusion; contemplate this thoroughly. Observe these five aggregates: none of them have any existence; there is no self, no doer, no receiver. Know it all as empty; fools cling deeply to them: hair, body, nails, teeth, blood, marrow, intestines, stomach—all filled with impurities. This body has no purity; it has no strength. You should contemplate the conditioned dharmas: this five-aggregate form is illusory and unreal. Through this, you have drifted and not attained liberation. Now earnestly, [travel towards] the city of liberation. As the Buddha praised, 'Are there any falsehoods in this?' Eternal joy is Nirvana; it is still and tranquil. The Buddhas of the past were countless as the sands of the Ganges. They awakened sentient beings who neither heard nor saw. Raise your courageous mind within the Dharmic path of Gautama. Go to the place of peace without any thought of returning.'

Thus the Venerable One taught Benefit of the Dharma. Day and night he practiced the Path without rest. He observed the five aggregates as if they were on fire. Then he became an Arhat, never to fall back. The teacher then spoke to the assembly that had gathered: "Those who neglect worldly affairs and the chaos of common life—the root and origin of gods and men drift in birth and death, are swept along, wander, fall into the five destinies. Samsara has its conditions. Human faculties are similar. I will now tell you about them. One whose walk is unsteady, without self-awareness, whose vision is blurred, always forgetful, who moves lightly and roams the wilds: This person comes from the Reviving Hell. One with aching limbs, disturbed sleep, nightmares, bad dreams: this person comes from the Black Rope Hell. One with coarse hair, crooked eyes, long teeth, quick anger, heavy voice, rash: from the Crushing Hell. One with a loud voice, without shame, who loves to argue and shout, cannot distinguish truth from falsehood, moans in sleep, is frequently startled awake: from the Crying Hell. One who is always sad, likes to climb high and look far away, fights with family, hates all, becomes angry easily, fasts for days: from the Great Crying Hell. One who is tall, has thin legs and little strength, mumbles, has a raspy voice, is mentally unstable, and has no filial piety: from the Avici Hell. One with a coarse and ugly body, always cold, likes heat and thirst, is greedy, jealous, becomes annoyed upon seeing generosity: from the Hot Hell. One who fears fire, likes heat, walks lightly, does not think of consequences, regrets after doing something, wants to give again: the Very Hot Hell. One who sleeps a little, gets angry easily, forgets a lot, produces little, has no broad mind, fears great things, enjoys small ones: from the Utpala (Blue Lotus) Hell. One with red eyes, ugly form, loves litigation, slanders sages and true beings, watches for the unlawful deeds of others: from the Padma (Lotus) Hell. One with triangular eyes, unfilial to both parents, short-lived: from the Kumuda Hell. One who likes to carry a sword, strong-arms people to fight, will be killed by others: from the Nalapana Hell. One with sores on the body, foul breath, befriends no one: from the Waste Land Hell. One with a large body, weak walk, sparse hair, pale skin, sick often, angry at others, greedily insatiable: from the Blazing Hell. One with white body and blue eyes; drool when talking; speaks incoherently; loves to play with dust; loves deep mud and sleeps on it: from the Ash Hell. One with twisted hair and yellow eyes, disliked by people, fearful of all things: from the Sword Forest Hell. One who always holds a sword, rejoices in fights, is killed by a blade: from the Knife Hell. One with a dark body, stubborn, loves dark rooms, speaks evil words: from the Hot Ash Hell. One with little strength, no autonomy, not in control of success and failure: from the Flaying Hell. One who is irascible and fickle, quickly repents, can apologize, suffers within the day begging his heart's forgiveness: from the Rope Hell. One who loves dirty places, eats rough and foul things, wears ugly clothes: from the Excrement Hell. One with ugly features, foul breath, loves to slander others: from the Fragrant Hell. Observe these signs; know from whence they come. Stay far from them, like avoiding the burning at the end of an eon.

Next I will tell you of the special forms of animals. Observe them carefully; do not create karma for their rebirth. One who speaks slowly, never becomes angry, is humble and respects elders: comes from an elephant. One with a large, ugly body, can tolerate hunger and cold, fierce, hard to dissuade: comes from a camel. One who travels far, eats heartily, avoids danger and hardship, remembers many things: comes from a horse. One who is kind, tolerant, can bear cold and heat but does not remember what he does: from a cow. One with a loud voice, shameless, full of attachment, cannot tell right from wrong: from a donkey. One who has long teeth, is fearless, always fond of meat, undaunted: from a lion. One with a long body, round eyes, roaming the wilderness, hating his own wife and children: from a tiger. One with long hair, small eyes, little anger, doesn't like one place: from a bird. One who is faithless, likes to kill insects, alone loves cemeteries: from a fox. One who is quiet, strong, without desire, does not love family: from a wolf. One who does not like fine clothes, spies on thieves, sleeps little, is angry: from a dog. One with a short body, long hair, eating and sleeping a lot, dislikes cleanliness: from a pig. One with yellow hair, rash, likes lonely hills, loves fruits and flowers: from a monkey. One who lies, is bold, fearless, knows how to be ungrateful: from a crow. One lustful, unjust, forgetful: from a pigeon. One who does everything contrary, tough and enduring, unfilial to parents: from a cormorant. One who knows neither Dharma nor what is wrong, fools all day: from a sheep. One lustful, talkative, drawing close to the wealthy, loved by all: from a parrot. One rash, loves crowds, talks too much: from a myna bird. One with a slow walk, full of schemes, kills many living creatures: from a crane. One small-bodied, very lustful, inconstant, is confused by forms: from a sparrow. One with red eyes, short teeth, drooling, sleeping entwined: from a snake. One who always says angry things, doesn't know the purpose of others' speech, spits fire and poison: from a scorpion. One who loves solitude, eats greedily, has a weak voice, sleeps little: from a civet cat. One who burrows walls and steals, greedy for money, easily frightened, has no friends: from a rat. Carefully observe these signs, know they come from animal births.

Now I will speak about hungry ghosts. Listen carefully. One with a long body, fearful, hair covering the body, dirty clothes: comes from a hungry ghost. One with dry lips, crooked nose, thin neck, yellow color, and strange habits: from a hungry ghost. One lecherous, miserly, jealous of others' possessions, dislikes giving: from a hungry ghost. One unfilial, always quarrelsome with family: from a hungry ghost. One without faith, does whatever, little strength, less wisdom: from a hungry ghost. One with a broken voice, rash, likes hot food: from a hungry ghost. One always without wealth, poor, humble, laughed at by the wise: from a hungry ghost. One who does not serve the Buddha, dislikes hearing the Dharma, completely blocks the heavenly path: from a hungry ghost. One who does not cherish family members, hated by all: from a hungry ghost. One born with no support, unattended by anyone, who returns to his origin: from a hungry ghost. One narrow-minded, dislikes adornment, always ugly: from a hungry ghost. One whose attempts fail, things reversed, who is chased away by people: from a hungry ghost. One who likes to ruin success, doesn't investigate causes, refuses others' advice: from a hungry ghost. One who dislikes cleanliness, loves toilets, ugly face: from the Wind Spirit. One with a big body and liking, always loves eating meat, alone fond of temples: from the Yaksas. One who is irascible and loves to fight, greedy, without fear or dignity: from the Yaksas. One whose very sight makes hair stand up, stares straight as if lost: from a Rakshasa. One with a thin body, pale skin, gentle face, rejoices in music: from the Gandharvas. One who loves light flying, perfumes himself, cares for many arts: from the Gandharvas. One who sings and dances always, is cherished by both men and women, speaks first then laughs: from the Kinnaras. One with a gentle nature, understanding the seasons, can cut off defilements: from the Kinnaras. These are the signs of hungry ghosts, Yaksas, and Rakshasas.

Next, I will tell you about people. According to their root, know the realm from which they come. One who is steadfast in what he holds, knows trades: comes from the human realm. One who understands illusion but doesn't engage in it, does everything equitably: from the human realm. One who never forgets good or evil speech, does not believe in falsehood: from the human realm. One who is lustful, miserly, jealous, but knows customs: from the human realm. One who gives faithfully, understands Dharma from non-Dharma, is impartial: from the human realm. One who never misses the season, is not lazy, honors the wise: from the human realm. One who, seeing ascetics, venerates them with all sincerity: from the human realm. One who serves the Buddha, the Dharma, and the Sangha, hearing Dharma in good time: from the human realm. One who hears Dharma and can understand, who knows evil and does not do it, quickly reaching Nirvana: from the human realm. These are signs of humans; I have spoken them roughly.

Now I will speak about the celestial appearances and the realms from which they come. One with round eyes, square face, golden body and golden hair, complete in many arts: comes from the Asuras. One who walks looking straight ahead without doubt, strikes enemies upon seeing them: from the Asuras. On Mount Sumeru, there are five kinds of heavens; their roots are different, their signs are different. One with a slender waist and thick legs, always holds a smile in mind: from the Bent Heaven. One with subtle meaning, few resources, afraid of fighting: from the Shibi Heaven. One with tall body and white complexion, dislikes firelight: from the Parshva Heaven. One always joyful, hears no evil, not fooled by others: from the Joyful Heaven. One who endures pain, likes distinctions, is filial: from the Vaishravana (Kubera) Heaven. One who does not like family, loves forests and groves, has a mind fixed on women: from the Three Heavens (Trayastrimsha?). One with few possessions, born in a lowly family, but with a mind loving purity: from the Three Heavens. One who follows his own course but never succeeds, hopes cut off, vows broken: from the Yama Heaven. One who loves others' spouses, does not keep his own wife, driven by ghosts: from the Parinirmita Heaven. One who serves his parents faithfully, always in accordance with custom, bears the faults of others: from the Tushita Heaven. One who seeks the Path in a wrongful way without stinginess, doesn't like staying at home: from the Brahma Heavens. One with a stubborn dull nature, loves to sleep, doesn't understand Dharma: from the Non-Thought Heaven. The beings of the five realms each have their origin, their natures and actions are different, their intentions different.

At that time, King Ashoka was still angry in his heart. He told his ministers, "Listen to my demand. You see this sword, this divine discus. If the creator of the order is not found soon, I will kill all the people of Jambudvipa and make the entire land a wilderness." The ministers knelt and said, "May the king be tolerant and forgiving. Now we should investigate thoroughly." They issued decrees in all four directions to listen to the rumors outside. They changed their appearance and clothing, watching in secret. "Who wrote this order? Who was the messenger traveling to Stone Cave? Who concealed the letter while its content leaked? Queen Pure Appearance and minister Yashas are responsible." The ministers gathered and said to the king, "Listen to what we say. The source of the letter and seal: these thieves are right by the king's side—Queen Pure Appearance and Minister Yashas." Hearing this, the king blazed with heavenly majesty. He immediately ordered his attendants, "Seize these people and bring them before us for questioning." "Did you destroy the prince's eyes?" The two trembled in fear, staying silent, saying nothing. Neither admitting nor denying anything. The king, greatly enraged, ordered his officers: "Quickly take these people and shut them in an iron prison. Light a fire all around and burn them alive." They were immediately captured, bound, and taken to the hellish prison, where they were burned alive by a blazing fire. After death, they entered hell, where they were to undergo countless eons of hardship.

The reason for this [was a past cause]: In a former life, the prince was born in Varanasi, with boundless wealth. At that time, there was an old woman, poor, naked, and frozen, bringing an orphan to beg at his door. The prince came out and became angry. He took a handful of earth and threw it into her eyes. The old woman and child, enraged, made a wish: "If we meet again in a future life, we will pluck out both your eyes like throwing away stones." Good and evil never rot; they follow like shadows. Now the old woman is the queen; the orphan is Yashas. He slandered an Arhat and insulted a poor old mother. Caught in the mass of pressing conditions, how could they escape?

Then the Venerable One, with many people, widely spoke the subtle essence of the Dharma. "Contemplate this carefully. The original nature of the eye: where does it come from, and where does it go? It comes from no beginning; it goes to no end. Its trace cannot be found. What, then, is the eye? Do not attach to forms of the eye or give rise to the idea of permanence. This, too, will soon decay and be destroyed. Form is like a heap of foam; the Dharma will disperse. Sound, taste, and touch have no reality. The pain of separation from what is loved, the pain of being with what is hated—all these you should completely abandon, cultivating loving-kindness."

Queen Moonlight, the maids of honor—over sixty people—heard the Dharma and saw the truth, attaining the fruit of Stream-Entry. "Seven lives, seven deaths—here ends the beginning of suffering." Also, ten thousand brave Bodhisattvas attained the state of Once-Returners, free from fear. Three thousand queens had their defilements ended and all attained the fruit of the Path, peacefully abiding in Nirvana. Again, hundreds of thousands of nobles and dignitaries accepted the Three Refuges, taking Benefit of the Dharma as their teacher. The Venerable Good Mindfulness, leading a congregation of monks, went up to heaven to display the Path, then proceeded from there to the Dharma Assembly. After finishing the teaching, he flew into the sky, performed eighteen transformations, free in sitting and lying. They each gave up their bodily lives and entered final Nirvana, ending birth, aging, death, and rebirth.