THE MAHĀPARINIRVĀṆA SŪTRA
VOLUME XIX
Chapter 8: Pure Conduct 5
At that time, King Ajātaśatru was in the city of Rājagṛha. His nature was cruel and violent, he delighted in killing, his mouth was filled with the four evil actions, and his mind was blazing with greed, hatred, and delusion. He only saw the present and did not see the future. He surrounded himself entirely with evil people as his companions, became attached to the pleasures of the five desires in this life, and brutally murdered his innocent father, the king. After killing his father, his heart was filled with remorse and burning anguish. He no longer wore jeweled ornaments on his body and did not listen to music. Because of his remorse and inner heat, sores arose all over his body. These sores emitted a foul odor, and no one dared approach him.
The king thought: “My body has now received the karmic retribution of this misfortune; the fruition of the hell realm is approaching.”
At that time, the king’s mother, named Vaidehī, used various medicines to treat the king, but the sores increased even more and did not improve in the slightest. The king then said to his mother: “These sores arise from the mind; they do not arise from the four great elements. If one says that living beings can cure them, that is something impossible.”
At that time, there was a great minister named Candraprabha who came to the king, stood to one side, and said:
“Great King! Why are you so sorrowful, with a troubled countenance? Is it because of illness of the body? Or illness of the mind?”
The king replied:
“My body and mind are both afflicted with illness at present. My father was innocent, yet I cruelly killed him. I once heard the wise speak of this principle: In this world there are five kinds of people who cannot escape hell. These are the five heinous offenses. Now I have committed immeasurable, boundless, countless sins—how could my body and mind not suffer pain? Moreover, there is no physician who can cure the illness of my body and mind.”
The minister said:
“Great King, please do not grieve excessively.”
Then he spoke this verse:
If one always suffers sorrow,
Sorrow will only increase.
Like one who delights in sleep,
Who then sleeps even more.
Those who crave lust and love wine
Are also like this.
“As the great king has said, there are five kinds of people in this world who cannot escape hell. But who has gone to hell, seen such things, and returned to tell the great king? Speaking of hell is merely what wise people in the world say. As the great king says that there is no physician who can cure body and mind, now there is already a great physician named Pūraṇa Kāśyapa, who sees and knows all things, has attained mastery of concentration, completely practices pure conduct, and constantly teaches the supreme unsurpassed path of Nirvāṇa to immeasurable and boundless beings. To his disciples he teaches this doctrine:
‘There is no evil karma, there is no result of evil karma; there is no good karma, there is no result of good karma; there is no karma that is both good and evil, there is no result of karma that is both good and evil; there is no superior or inferior karma.’
This teacher is now in the city of Rājagṛha. I ask that the great king go there; perhaps this teacher can cure the illness of body and mind.”
The king said:
“If he can eliminate my sins, then I will take refuge in him.”
Again, another official named Venerable Virtue came before the king and said:
“Great King! Why is your appearance so haggard, your lips and mouth dry and cracked, your voice weak and faint, like a person who is terrified upon seeing a great enemy and whose complexion turns pale? What suffering are you undergoing, Great King? Is your body suffering? Is your mind suffering?”
The king replied:
“How could my body and mind not suffer now? I am blind with ignorance and without the eye of wisdom. I regarded evil friends as good friends, followed the words of the evil Devadatta, and rebelled against and harmed the righteous king of the Dharma. I once heard the wise speak this verse:
Toward one’s father and mother,
Toward the Buddha and disciples,
If one gives rise to an evil mind
And commits harmful deeds,
The result is such that one falls
Into the Avīci Hell.
Because of this matter, my mind is filled with fear and great suffering arises. Moreover, there is no physician from whom I can seek treatment.”
The minister again said:
“Great King, please do not worry excessively or be afraid. There are two kinds of Dharma: one is the Dharma of renunciants, and the other is royal law. According to royal law, killing one’s father in order to ascend the throne, although making one a rebellious son, is truly not a crime. Just as the embryo-worm Kāla-kala must bite through its mother’s womb before it can be born. Such is the law of birth: although it breaks the mother’s body, it truly has no offense. The donkey’s pregnancy is also like this. The law of governing a country must be this way; although one kills one’s father or elder brother, truly there is no offense. According to the Dharma of renunciants, even killing a mosquito or an ant is considered an offense. Therefore, Great King, please set your mind at ease and do not worry. Why? Because:
If one always remains sorrowful,
Sorrow will increase even more.
Like one who delights in sleep,
And sleeps more and more.
Those who crave lust and love wine
Are also like this.”
As the great king has said, in this world there is no physician who can cure the body and mind; now there is a Great Master named Mạt-già-lê-câu-xá-ly-tử, who sees and knows everything, pities sentient beings like his own children, has abandoned afflictions, and is able to pull out the sharp arrows of the three poisons for sentient beings. All sentient beings, with regard to all phenomena, do not see, know, or understand; only this one person sees, knows, and understands. Such a Great Master often expounds the Dharma to his disciples as follows:
“The bodies of all sentient beings consist of seven parts. What are these seven? They are earth, water, fire, the element of existence, suffering, pleasure, and life span. These seven principles are neither transformed into being nor created; they cannot be destroyed, like the grass y-sư-ca, abiding unmoving like Mount Sumeru, neither abandoning nor acting, like milk and curd, each existing without dispute. Whether suffering or pleasure, whether good or evil, even if cut and chopped with a sharp knife, they are not harmed. Why? Because these seven parts are empty, they have no obstruction, yet they also cannot be harmed. Why? Because there is no one who harms and no one who dies; there is no one who does and no one who receives; there is no one who speaks and no one who hears; there is no one who remembers and no one who teaches.”
The Great Master often says that this teaching can cause sentient beings to eliminate all immeasurable grave offenses. That Great Master is currently staying in the great city of Vương-xá. May the great king go to him. If the great king meets him, then his offenses will be extinguished.”
The king replied: “If he truly can eliminate my offenses in this way, then I will take refuge.”
Then there was another official named Thật Đắc who came to the king and spoke these verses:
Great king, why is it so?
Your body has cast off its ornaments,
Your hair is disheveled,
How have you become like this?
Why does the king’s body
Tremble and remain uneasy,
Like the great wind
That stirs trees and flowers?
Why is the great king’s face so sorrowful and haggard, like a farmer after sowing seeds when the heavens bring no rain? Is this grief and suffering because your mind is in pain, or because your body is suffering?”
The king then said:
“Now, how could my body not be in pain? The former king, my father, was kind and generous, especially loving toward me, and had committed no offense. In the past, my father went to ask a fortune-teller to read the signs. The fortune-teller said: ‘When this child is born, he will certainly kill his father.’ Even after hearing those words, my father still cared for and raised me. I have heard the wise say: ‘If a person commits adultery with his mother or with a bhikshuni, steals the possessions of the gods and the Sangha, kills one who has aroused the supreme unsurpassed Bodhi mind, or kills his own father, then such a person will certainly fall into the Avīci hell.’ Now, how could my body and mind not be in pain?”
The great minister again said:
“May the great king not grieve excessively. If the former king cultivated liberation and was killed, then there is an offense. If he was killed according to the law of governing the country, then there is no offense.
Your Majesty! That which is not Dharma is called not-Dharma. That which does not exist is called nonexistence. It is like saying ‘there is no child’ when there is no child, and like saying ‘there is no child’ when there is an evil child. Although it is said there is no child, in truth it does not mean there is absolutely no child.
It is like food without salt being called ‘without salt.’ It is like a river without water being called ‘without water.’ If a river has too little water, it is also called ‘without water.’
It is like each moment perishing, which is called impermanence; although something lasts for an entire kalpa, it is still called impermanent. Like a person who undergoes suffering being called ‘without joy’; even if one receives a small amount of happiness, it is still called ‘without joy.’ Like lacking freedom being called ‘non-self’; even if one has only a little freedom, it is still called ‘non-self.’ Like at night one says ‘there is no sun’; when clouds and mist cover it, one also says ‘there is no sun.’
Your Majesty! Although it is said that having little Dharma is ‘having no Dharma,’ in truth it is not that there is no Dharma. Please pay attention and listen to what I have said. All sentient beings possess remaining karma; because of karmic conditions, they are constantly born and die. If the former king had remaining karma, then if the great king killed him now, there would also be no offense. May the great king be at ease and not grieve. Why? Because:
If one is often sorrowful,
sorrow only increases.
Like a person who loves sleep,
who sleeps more and more,
Sensual pleasures and fond of wine
are likewise the same.
As the great king has said, there is no good physician who can cure the illness of body and mind. Now there is a great master named San-đà-da-tỳ-la-chi-tử who sees and knows everything, whose wisdom is deep and vast like the great ocean, who possesses great majestic virtue and complete supernatural powers, and who can cause sentient beings to be free from all nets of doubt. All sentient beings do not see, know, or understand; only this one person sees, knows, and understands. He is near the city of Vương-xá and teaches the Dharma to his disciples as follows:
“Among all beings, if one is a king, then he is free and acts according to his own intentions, creating either wholesome or unwholesome deeds. Even when he does evil deeds, there is no offense. Just as fire burns objects without distinguishing whether they are clean or dirty, so is the king; his nature is like fire. For example, the earth contains both purity and impurity. Although it bears these things, it initially has neither anger nor joy; so is the king, whose nature is like earth. For example, the nature of water washes away both clean and dirty things. Although it does this, it has neither sadness nor joy. So is the king, whose nature is like water. For example, the nature of wind blows over both clean and dirty things. Although it does this, it has neither sadness nor joy. So is the king, whose nature is like wind. Just as trees in autumn lose all their leaves, and in spring grow them again, even if they are completely cut down there is truly no offense. All living beings are likewise. Having died here, they will be reborn here again. Because they are reborn again, there is no offense whatsoever. All the painful and pleasant results experienced by sentient beings do not come from the karma of the present life. Causes from the past bring results in the present; when there is no cause in the present, there will be no result in the future. Because of present results, sentient beings uphold precepts, diligently cultivate effort, and prevent present evil results. Through upholding precepts they attain the undefiled state; through attaining the undefiled state, all defiled karma is exhausted. Through exhausting karma, all suffering is eliminated. Because suffering is eliminated, liberation is attained.”
“Great king, quickly go to that place to have your suffering of body and mind cured. If the great king meets him, your offenses will be eradicated.”
The king replied:
“If this teacher can eliminate my offenses, then I will take refuge in him.”
Again, there was a minister named Tất Tri Nghĩa who came before the king and said:
“Why is the great king’s appearance now so haggard, like a person who has lost his country, like a dried-up stream, like a lake without lotus flowers, like a tree without flowers or leaves, like a monk who has broken the precepts, whose body lacks majestic virtue? Is it because your body suffers, or because your mind suffers?”
The king replied:
“How could my body and mind not suffer now? My former king—my father—was compassionate and generous. Yet I was unfilial and did not know how to repay his kindness. My father always used happiness to bring me happiness, but I repaid his kindness by betraying him and cutting off that joy. My innocent father was harmed and killed by me through rebellion. I have also heard wise people say: ‘If a person harms his father, he will suffer great torment for immeasurable and countless kalpas.’ Now before long I will surely fall into hell. Yet there is no good physician from whom I can seek treatment for my offense.”
The great minister then said:
“Please, great king, cast aside your sorrow. Have you not heard? In ancient times there was a king named La-ma who killed his father in order to ascend the throne. King Bạt-đề, King Tỳ-lâu-chân, King Na-hầu-sa, King Ca-đế-ca, King Tỳ-xá-khư, King Nguyệt Quang Minh, King Nhật Quang Minh, King Ái, and King Từ Đa Nhân—these kings all killed their fathers to obtain the throne, yet not one of them fell into hell. At present, King Tỳ-lưu-ly, King Ưu-đà-na, King Ác-tánh, King Thử, and King Liên Hoa have all killed their fathers, yet none of them is sorrowful. Although people say there are hells, hungry ghosts, and heavenly realms, who has ever seen them? Great king, there are only two realms: one is the realm of humans, and the other is the realm of animals. Although there are these two, they do not arise due to causes and conditions, nor do they die due to causes and conditions. If there are no causes and conditions, then how can there be good and evil? Please, great king, do not worry excessively. Why? Because:
If one constantly suffers sorrow,
That sorrow only increases further.
Like a person who loves sleep,
The more he sleeps, the more he sleeps.
Lustful desire and love of wine
Are also like this.”
“As the great king has said, there is no good physician in the world who can cure the body and mind. Now there is a great master named A-kỳ-đa-sí-xá-khâm-bà-la who sees and knows everything, who views gold and earth as equal, without difference. Regarding two people: one who thrusts a knife into his right side and another who applies sandalwood paste to his left side, his mind does not differ; he regards enemies and relatives equally and sees them as the same. This teacher is truly the good physician of the world. Whether walking, standing, sitting, or lying down, he always remains in samādhi, his mind undistracted. That teacher tells his disciples:
‘Whether one does something oneself or teaches others to do it; whether one cuts oneself or tells others to cut; whether one burns oneself or tells others to burn; whether one harms oneself or tells others to harm; whether one steals oneself or tells others to steal; whether one commits sexual misconduct oneself or tells others to commit it; whether one lies oneself or tells others to lie; whether one drinks alcohol oneself or tells others to drink; whether one kills an entire village, city, or country; whether one uses knives or wheels to kill all living beings; whether one gives charity to beings south of the Ganges River while killing beings north of the Ganges River—all of these have no offense, no merit, no lack of generosity, no violation of precepts, and no cultivation of meditation.’
That great master is now near the city of Vương-xá. Please, great king, quickly go there. If the great king meets him, your offenses will be eliminated.”
The king said:
“Great minister, if he can eliminate my offenses, then I will take refuge in him.”
Again, there was a great minister named Cát Đức who came before the king and said:
“Why is the great king’s face now filled with sadness, like a lamp at noon, like the moon during the daytime, like a king who has lost his kingdom, like abandoned land? Great king, today the four directions are peaceful and there are no enemies, so why are you suffering sorrow like this? Is it due to illness of the body or illness of the mind? There are many princes who often give rise to this thought: ‘When will we become free and independent?’ Great king, now you have attained your wish for sovereignty. You govern the country of Ma-già-đà and possess the full treasures of your former king. Please freely enjoy pleasures according to your wishes. What benefit is there in holding such sorrow in your heart?”
The king then said:
“How could I not be sorrowful now? Great minister! It is like a foolish person who only desires the taste of food but does not see the sharp knife, like eating poisonous food without seeing its danger. I am also like this. Like a deer that only sees grass but does not see the deep pit, like a mouse that desires food but does not see the cat or fox. I am also like this: I only see present happiness but do not see the future painful results of unwholesome deeds. I often think of what the wise have said:
‘It is better to receive three hundred stabs of a spear in one day than to give rise to a single evil thought toward one’s parents.’
Now I am close to the great fire of hell, so how could I not be filled with sorrow and distress?”
The minister again said:
“Who came to deceive the king by saying that there is hell? Who created the sharp thorns on the head of a thorn? Who created birds of different colors? The moist nature of water, the hard nature of stone, the moving nature of wind, the hot nature of fire—who created all these things that die and arise by themselves? The saying that hell exists is only the written words created by wise people. What does the word hell mean? I shall explain. ‘Địa’ means earth, and ‘ngục’ means to destroy; destroying hell means there is no remaining karmic retribution, and this is called hell.
Furthermore, ‘địa’ means person, and ‘ngục’ means heaven. Because one kills one’s father, one goes to the realms of humans and gods. For this reason the sage Bà-tẩu said: ‘Killing goats brings the happiness of gods and humans.’ This is called hell.
Furthermore, ‘địa’ means life, and ‘ngục’ means long. Because of killing living beings, one obtains a long lifespan; therefore it is called hell.
Great king, therefore know that there truly is no hell. Great king, just as planting wheat produces wheat, planting rice produces rice, killing hell returns one to hell, and killing humans returns one to become human.
Great king, now please listen to my words: there truly is no killing. If there is a self, then there is truly no harming; if there is no self, then there is nothing to harm. Why? Because if there is a self, it is eternal and unchanging. Since it is permanent, it cannot be killed, destroyed, broken, bound, or restrained; it has neither anger nor joy, like empty space. Then how could there be the offense of killing?
If there is no self, then all phenomena are impermanent. Because they are impermanent, they perish moment by moment. Because they perish moment by moment, the killer and the killed both perish moment by moment. If they perish moment by moment, who will have the offense?
Great king, just as fire burns trees, the fire has no offense. Just as an axe cuts a tree, the axe also has no offense. Just as a sickle cuts grass, the sickle truly has no offense. Just as a knife kills a person, the knife itself is not a person; since the knife has no offense, how can the person have offense? Just as poison kills a person, the poison is not a person; since poison has no offense, how can the person have offense? All things in the world are likewise. There is truly no act of killing, so how could there be offense? Please, great king, do not give rise to sorrow. Why? Because:
If one is often sorrowful,
Sorrow increases even more.
Like a person who enjoys sleeping,
Then sleeps more and more.
sensual pleasures, obsession with alcohol,
Are likewise the same.
As the great king said, in this world there is no physician who can cure the afflictions of evil karma; but now there is a Great Teacher named Kāla-kauṭṭhākātyāyana, who sees and knows everything, understands the three times, and within a single thought can see infinite, boundless worlds. Hearing sounds is also like this; he can cause sentient beings to leave behind evil deeds. Just as the Ganges River can cleanse inner and outer impurities, this great physician likewise can eliminate the inner and outer offenses of sentient beings. For his disciples he teaches the Dharma as follows:
“If a person kills all kinds of living beings and has no sense of shame or remorse, then he will absolutely not fall into evil paths, just as empty space is not stained by drops of water. A person who has shame and remorse will fall into hell, just as great floods soak and wet the earth. All sentient beings are creations of Īśvara (the Lord of Creation). When Īśvara is pleased, sentient beings attain happiness. When Īśvara is angry, sentient beings suffer afflictions. All sins and merits of sentient beings are created by Īśvara, so why say that humans have sins or merits? It is like a carpenter who makes wooden puppets that can walk, stand, sit, and lie down, but they cannot speak. Sentient beings are the same. Īśvara is like the carpenter; the wooden person represents the bodies of sentient beings. If creation is like this, who will have sin?”
Now this Great Teacher is staying near the city of Rājagṛha. I ask the great king to quickly go there. If the great king meets him, all offenses will be extinguished.”
The king then said: “If he can eliminate my sins, I will take refuge in him.”
There was also a great minister named Abhaya (Fearless) who came to the king and said:
“Great King! In this world there are foolish people who, in a single day, give rise to a hundred joys, a hundred sorrows, sleep a hundred times, awaken a hundred times, experience a hundred fears, and cry a hundred times. A wise person has no such things. Great King! Why are you grieving like a person who has lost a friend, like someone who has fallen into deep mud with no one to rescue him, like a thirsty person who cannot drink water, like someone who is deluded without anyone to guide him, like a seriously ill person without a physician to treat him, like a boat sinking in the ocean without anyone to save it? Great King! Is your suffering due to your body being in pain, or is it because your mind is in pain?”
The king replied:
“How could my body and mind not be suffering now? Because I associated with evil friends, I did not see my own faults. The former king was innocent, yet I opposed him, harmed him, and killed him. Now I know for certain that I will fall into hell. Moreover, there is no physician who can save me.”
The minister then said:
“Please, Great King, do not give rise to sorrow and suffering. All people of the Kṣatriya class are called descendants of kings. Whether for the sake of the country, for Śramaṇas, Brāhmaṇas, or for the peace and security of the people, even if they kill, there is no offense. Although the former king respectfully honored Śramaṇas, he was unable to serve all the Brāhmaṇas; his mind was not impartial. Because his mind was not impartial, he was not truly a Kṣatriya. Great King! Now, because you wished to make offerings to the Brāhmaṇas, you killed the former king—what offense could there be?
Great King! Truly, there was no killing. A person who kills is said to kill life. Life is called the breath of wind, and the nature of the breath of wind cannot be killed. Therefore, how could the great king have any offense? Please, Great King, do not grieve. Why? Because:
If one is often sorrowful,
Sorrow only increases further.
Like a person who loves sleep,
Then sleeps even more.
Lustful desire and drunken infatuation
Are likewise the same.
As the great king has said, in this world there is no physician to cure [such afflictions]. Now there is a great master named Nigantha Nataputta who sees and knows everything, pities all sentient beings, skillfully understands the keen and dull faculties of beings, comprehends everything thoroughly, acts according to expedient means, is not defiled by the eight worldly winds, cultivates serenity, practices pure conduct, and teaches his disciples as follows:
“There is no giving, no goodness, no father, no mother, no present life, no future life, no Arhat, no cultivation, no path. All living beings pass through the cycle of birth and death for eighty thousand eons and naturally attain liberation. Those with wrongdoing and those without wrongdoing are all the same. Just as the four great rivers—Hạnh-đầu, Ganges, Bá-xoa, and Tư-đà—all flow into the great ocean without distinction, so too are all sentient beings the same; when they attain liberation, there is no difference among them.”
Now this great master is staying near the city of Vương-xá. May the great king quickly go there. If you meet him, your offenses will be eliminated.”
The king immediately replied:
“If he can eliminate my offenses, then I will take refuge in him.”
At that time, the great physician named Jīvaka came to the king’s place and said:
“Your Majesty! Has the great king slept peacefully?”
The king then answered with a verse:
If one can completely sever
All afflictions,
Without being tainted by desire for the three realms,
Only then can one sleep peacefully.
If one attains Great Nirvana,
Expounding its profound and vast meaning,
Called a true Brahmin,
Only then can one sleep peacefully.
The body has no evil karma,
The mouth is free from the four faults,
The mind has no net of doubt,
Only then can one sleep peacefully.
Dwelling in a place of stillness,
Attaining unsurpassed bliss,
Only then can one sleep peacefully.
The mind has no grasping,
Far removed from all enmity.
Always harmonious, without disputes,
Only then can one sleep peacefully.
If one creates no evil karma,
The mind is always filled with remorse.
Believing that evil has its consequences,
Only then can one sleep peacefully.
Respecting and caring for one’s parents,
Not harming a single living being,
Not stealing others’ wealth,
Only then can one sleep peacefully.
Subduing all the senses,
Drawing near to virtuous friends,
Destroying the four kinds of demons,
Only then can one sleep peacefully.
Not seeing good and not good,
Together with suffering and joy,
For all sentient beings
Who revolve within birth and death,
If one can be thus,
Only then can one sleep peacefully.
Whoever attains peaceful sleep,
That is precisely the Buddhas.
Deeply contemplating samadhi,
The body and mind are calm and unmoving.
Whoever attains peaceful sleep,
That is the Compassionate One,
Always practicing without negligence,
Seeing sentient beings as one’s own children.
Sentient beings are afflicted by ignorance,
They do not see the results of afflictions.
They constantly create evil karma,
Therefore they cannot sleep peacefully.
If toward one’s own body
And the bodies of others
One creates the ten evil deeds,
One cannot sleep peacefully.
If one speaks words of comfort
While harming one’s father without guilt,
Following such kinds of companions,
One cannot sleep peacefully.
If one eats and drinks excessively,
Drinks too much cold substance,
Then one suffers from illness and pain,
And cannot sleep peacefully.
If one has faults before the king,
Harbors wrong thoughts toward another’s wife,
And walks on lonely roads,
One cannot sleep peacefully.
The fruits of precepts have not yet ripened,
The crown prince has not yet ascended the throne,
The thief has not yet taken the wealth,
They cannot sleep peacefully.
Hey Jīvaka! Today I have fallen seriously ill because I gave rise to an evil, rebellious mind and harmed a righteous king who ruled according to the Dharma. All physicians, excellent medicines, incantations, and skilled caregivers are unable to cure me. Why is this so? Because my former king father ruled the country according to the Dharma and was truly innocent, yet I harmed him through rebellion. I am like a fish stranded on land—how could I have any joy? I am like a deer caught in a trap, with a deeply sorrowful mind; like a person who knows that his life will not last more than one day; like a king who has lost his country and flees to another land; like a person who hears that his illness cannot be cured; like a person who has broken the precepts and hears of his wrongdoing.
In the past, I once heard wise people say: “If the body, speech, and mind are not pure, one should know that this person will certainly fall into hell.” I am also like this, so how could I have a peaceful sleep? Now I also do not have a supreme great physician who can teach the Dharma medicine to cure my suffering and illness.
Jīvaka replied: “Excellent! Excellent! Although the great king has committed a grave offense, his mind is filled with remorse and he embraces shame and conscience. Great King, the Buddhas, the World-Honored Ones, often teach as follows: ‘There are two wholesome qualities that can save sentient beings: first, shame (hiri); second, moral dread (ottappa). Shame means not creating offenses oneself. Moral dread means not encouraging others to commit them. Shame is feeling ashamed within one’s own heart. Moral dread is admitting one’s faults before others. Shame is being ashamed before people. Moral dread is being ashamed before the heavens. These are shame and moral dread. A person without shame and moral dread is not called a human being but is called an animal. One who possesses shame and moral dread can respect parents and teachers. Because of shame and moral dread, one can speak of having parents, brothers, and sisters.’
Excellent, Great King! You possess complete shame and moral dread. Please listen carefully. I have heard the Buddha teach:
‘There are two kinds of wise people: the first does not commit evil deeds; the second, after committing them, knows how to repent. There are also two kinds of foolish people: the first commits evil; the second conceals it. Although one may have committed evil in the past, if afterward one can openly confess and repent, feel ashamed, and not dare to do it again, it is like placing a luminous jewel into muddy water; through the power of the jewel, the water becomes clear. It is like when clouds and mist completely disappear and the moon shines brightly. One who commits evil but is able to repent is also like this.’
If the great king repents and embraces shame, his offenses will immediately be extinguished, and he will become pure as before. Great King, there are two kinds of wealth: first, elephants, horses, and all kinds of livestock; second, gold, silver, and various precious jewels. Although elephants and horses may be numerous, they cannot compare with a single precious jewel.
Great King, sentient beings are also like this. One kind is wealthy in evil deeds; the other is wealthy in wholesome deeds. Committing many evil deeds is not equal to performing one wholesome deed. I have heard the Buddha teach: ‘Cultivating a single wholesome thought can destroy a hundred evil deeds.’
Great King, just as a tiny amount of diamond can destroy Mount Sumeru, just as a small spark of fire can burn everything, just as a little poison can kill sentient beings, so too a small wholesome deed can destroy great evil. Although it is called a small wholesome deed, in reality it is great. Why? Because it destroys great evil.
Great King, as the Buddha has taught: ‘Concealment is conditioned defilement; non-concealment is unconditioned purity; openly confessing and repenting faults is unconditioned purity. If one commits offenses but does not conceal them, then because one does not conceal them, the offenses gradually become lighter. If one embraces shame and moral dread, the offenses are destroyed.’
Great King, just as drops of water, though small, gradually fill a large vessel, wholesome thoughts are also like this. Each wholesome thought can destroy great evil. If a person conceals their faults, the offenses increase further. A person who openly confesses, repents, and feels shame has their offenses destroyed. Therefore, the Buddhas say: ‘A wise person does not conceal faults.’
Excellent, Great King! You are able to believe in cause and effect, believe in karmic consequences, and believe in the results of karma. Please do not hold sorrow and worry in your heart. If there are sentient beings who commit offenses, conceal them, do not repent, do not feel shame, and do not understand cause and effect or karmic retribution, then they cannot ask questions of wise people and cannot associate with good friends. Such people cannot be cured by any physician or caregiver, just like the incurable disease called kāmala (jaundice) that worldly doctors are powerless against. Those who conceal their offenses are also like this.
What is a sinful person? That is an icchantika. An icchantika is one who does not believe in cause and effect, has no shame, does not believe in karmic consequences, does not see the present or future lives, does not associate with good friends, and does not follow the teachings of the Buddhas. Such a person is called an icchantika. The Buddhas, the World-Honored Ones, cannot cure such a person. Why? Because just as a corpse in the world cannot be cured by physicians, an icchantika is also like this; therefore the Buddhas, the World-Honored Ones, cannot cure them.
Now, Great King, you are not an icchantika, so why do you say that you cannot be saved? As you have said, if there is no one who can cure you, then you should know that the son of King Śuddhodana, of the Gautama clan, named Siddhārtha, in the city of Kapilavastu, had no teacher to guide him, yet naturally awakened and attained unsurpassed complete perfect enlightenment. He possesses the thirty-two excellent marks and the eighty beautiful characteristics adorning his body. He is complete with the ten powers, the four fearlessnesses, knows and sees all things, has great loving-kindness and great compassion, cherishes all beings like Rāhula, and follows wholesome beings like a calf following its mother. He knows the proper time to speak and does not speak at improper times.
The Buddha’s words are true words, pure words, wondrous words, meaningful words, Dharma-conforming words, unique words, and words that can cause sentient beings to forever leave afflictions behind. He skillfully understands the minds, natures, and capacities of all beings, and through skillful means there is no place he does not fully understand. The wisdom of the Buddha is as lofty as Mount Sumeru and as vast and profound as the great ocean. That World-Honored Buddha possesses diamond-like wisdom that can destroy all offenses of sentient beings. If one says that this cannot be accomplished, such a thing does not exist.
Twelve yojanas from here, in the Śāla grove of twin trees near the city of Kuśinagara, the Buddha is currently teaching countless and immeasurable assemblies of bodhisattvas and monks various teachings: existence and non-existence; conditioned and unconditioned; defiled and undefiled; the results of afflictions and the results of wholesome Dharma; form and non-form; non-form and what is not non-form; self and no-self; no-self and what is not no-self; permanence and impermanence; impermanence and what is not impermanence; bliss and non-bliss; non-bliss and what is not non-bliss; perception and non-perception; non-perception and what is not non-perception; cessation and non-cessation; non-cessation and what is not non-cessation; worldly and transcendent; non-worldly and non-transcendent; vehicle and non-vehicle; non-vehicle and what is not non-vehicle; doing oneself and receiving oneself; doing oneself and causing others to receive; not doing and not receiving.
Great King, if you hear from the Buddha the Dharma of “not doing and not receiving,” however many grave offenses you have will immediately be extinguished. Now, Great King, listen carefully.
When Śakra, Lord of the Thirty-Three Gods, was about to die, five signs appeared: first, his garments became dirty; second, the flowers on his head withered; third, his body gave off an unpleasant odor; fourth, sweat appeared beneath his armpits; fifth, he no longer enjoyed sitting in his own seat.
At that time, Śakra saw a solitary ascetic in a quiet place and thought that he was the Buddha, so he went there. Then the Śramaṇas and Brahmins saw Śakra arrive and felt delighted, saying: “O Lord of Heaven! Now we shall give you refuge.”
After hearing this, Śakra realized that it was not the Buddha. He reflected and said: “You are not the Buddha, so you cannot cure my five signs of decline.”
At that time, the royal inspector named Pañcasi said to Śakra: “O Kauśika! The Gandharva king Dhṛtarāṣṭra has a daughter named Subhadrā. If the king can give that daughter to me, I will show the king the place where the signs of decline can be removed.”
Śakra immediately replied: “Good man! The Asura king Vemacitra has a daughter named Śacī, whom I cherish and love. If you can show me the one who can eliminate my evil signs, I would give her to you—how much more would I give you Subhadrā?”
The royal inspector replied: “O Kauśika! There is a World-Honored Buddha named Śākyamuni who is now staying in the great city of Rājagṛha. If the Lord of Heaven can go there, ask questions, and receive teachings never heard before, then the signs of decline will certainly be removed.”
Śakra said: “Good man! If the World-Honored Buddha truly can eliminate them, then take me to him.”
The royal inspector obeyed and directed the royal carriage toward Vulture Peak Mountain in the city of Rājagṛha. When they reached the Buddha, Śakra bowed at the Buddha’s feet, stood to one side, and said:
“World-Honored One! Among gods and humans, who is bound?”
The Buddha said: “Kauśika, it is the person who is greedy and jealous.”
He asked again: “From where do greed and jealousy arise?”
The Buddha taught: “They arise from ignorance.”
He asked again: “From where does ignorance arise?”
The Buddha taught: “It arises from negligence.”
He asked again: “From where does negligence arise?”
The Buddha taught: “It arises from inversion.”
He asked again: “From where does inversion arise?”
The Buddha taught: “It arises from doubt in the mind.”
Śakra said: “World-Honored One! The inverted Dharma arising from doubt is truly as the noble teachings say. Why? Because I had a mind of doubt, and because of doubt I immediately gave rise to inversion, mistaking one who was not the World-Honored One for the World-Honored One. Now that I have encountered the Buddha, the net of doubt is immediately severed. When the net of doubt is severed, inversion also ends. When inversion ends, there is no longer a mind of greed, stinginess, or jealousy.”
The Buddha said: “You say that you have no mind of greed, stinginess, or jealousy. Have you now attained the fruit of Anāgāmin? A person who has attained Anāgāmin has no greed. If you have no greed, why have you come to me for the sake of your lifespan? One who has attained Anāgāmin truly does not seek longevity.”
Śakra replied: “World-Honored One! A person with inversion seeks longevity; a person without seeking does not seek longevity. I truly do not seek longevity. What I seek is only the Buddha’s Dharma body and the Buddha’s wisdom.”
The Buddha said: “Kauśika, if you seek the Buddha’s Dharma body and the Buddha’s wisdom, then in the future you will certainly attain them.”
At that time, after hearing the Buddha’s words, Śakra’s five signs of decline immediately disappeared. Śakra then stood up, made offerings, circumambulated the Buddha three times, joined his palms respectfully, and said:
“World-Honored One! Now I was about to die, yet I have received life; I was about to lose my life, yet I have received life again. I have also heard the Buddha predict that I will attain unsurpassed complete perfect enlightenment. Thus I have both been reborn and regained life.
World-Honored One! How can all gods and humans increase their benefit and prosperity? And due to what causes do they suffer decline and loss?”
The Buddha taught: “Kauśika, because of the causes and conditions of conflict and dispute, gods and humans suffer decline and loss. By skillfully cultivating the Dharma of harmony and respect, they obtain increase and benefit.”
“World-Honored One! If decline and loss arise from conflict, then from this day onward we will no longer fight with the Asuras.”
The Buddha said: “Excellent! Excellent! Kauśika! The Buddhas, the World-Honored Ones, teach that the Dharma of patience is the cause of unsurpassed complete perfect enlightenment.”
At that time, Śakra, Lord of the Thirty-Three Gods, bowed at the Buddha’s feet and returned to the heavenly palace.
O great king! Because the Tathāgata possesses the ability to eradicate evil characteristics, therefore the Buddha is called inconceivable. If Your Majesty goes to meet the Buddha, then surely grave sins will be extinguished. O great king! I have also heard that there was a Brahmin’s son named Aṅgulimāla, whose name came from the fact that he killed countless living beings. Because he wished to harm his mother, when evil thoughts arose in his mind, his body followed and acted accordingly. The movements of both body and mind became the cause of the five heinous offenses; because of the cause of the five heinous offenses, he was certain to fall into hell. Later, he encountered the Buddha, and his body and mind moved again, wishing to kill the Buddha. The movement of body and mind was the cause of the five heinous offenses, and the cause of the five heinous offenses would lead to hell. But after he met the Great Teacher, the Tathāgata, he immediately eradicated the causes and conditions of hell, and gave rise to the mind of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Therefore the Buddha is called the Unsurpassed King of Physicians, unlike those among the six non-Buddhist teachers.
O great king! There was also a prince named Su-pī-la, who was punished by his angry father, the king, who cut off the prince’s hands and feet and threw him into a deep well. The queen, seeing this with compassion, ordered people to bring the prince to the Buddha. As soon as he saw the Buddha, the prince’s hands and feet became complete again as before, and he immediately gave rise to the mind of Anuttara-samyak-sambodhi. O great king! Because he was able to see the Buddha, he received a present reward. Therefore the Buddha is called the Unsurpassed King of Physicians, unlike those among the six non-Buddhist teachers.
O great king! On the banks of the Ganges River, there were five hundred hungry ghosts who, for immeasurable years, had never once seen water. Although they came to the river, they saw only fire everywhere. Tormented by hunger and thirst, they cried out and lamented. At that time, the Tathāgata was sitting beneath a tree in the Uḍumbara forest beside the river. The hungry ghosts also came to the Buddha and said: “World-Honored One! We are suffering from hunger and thirst and are about to die.” The Buddha said: “Why do you not drink the water of the Ganges?” The hungry ghosts replied: “The Tathāgata sees water, but we see fire.” The Buddha said: “The Ganges is cool and pure; it is truly not fire. Because of your evil karma, you give rise to distorted thoughts and perceive it as fire. I will eliminate this delusion for you, so that you may see the water.” At that time, the World-Honored One taught the hungry ghosts about the faults of greed and stinginess. The hungry ghosts said: “Now we are suffering from hunger and thirst. Although we hear the Dharma being taught, we cannot take it into our minds.” The Buddha said: “Since you are extremely hungry and thirsty, you may enter the Ganges and drink the water as you wish.” Through the Buddha’s miraculous power, the hungry ghosts were immediately able to drink the water. After they had drunk the water, the Tathāgata taught them the Dharma. Having heard the Dharma, they all gave rise to the mind of Anuttara-samyak-sambodhi, abandoned the bodies of hungry ghosts, and were reborn in heavenly realms. O great king! Therefore the Buddha is called the Unsurpassed King of Physicians, unlike those among the six non-Buddhist teachers.
O great king! In the country of Śrāvastī, there were five hundred bandits whose eyes had been gouged out by King Prasenajit. Because there was no one to guide them, they could not come to the Buddha. The Buddha, out of compassion for them, went to where the bandits were and advised them: “Good sons! Carefully guard your body and speech; do not commit evil deeds.” The moment the bandits heard the Buddha’s wondrous and clear voice, their eyes were restored. Then, before the Buddha, they joined their palms and paid homage: “World-Honored One! Now we understand that the Buddha’s loving-kindness covers all sentient beings, not only devas and humans.” At that time, the Tathāgata taught them the Dharma. After hearing the Dharma, they all gave rise to the mind of Anuttara-samyak-sambodhi. Therefore the Tathāgata truly is the Unsurpassed King of Physicians of the world, unlike those among the six non-Buddhist teachers.
O great king! In the country of Śrāvastī, there was a Caṇḍāla named Khí Hủ who killed countless people. After encountering the Buddha’s disciple Mahāmaudgalyāyana, he was able to escape the causes and conditions of hell and was reborn in the Heaven of the Thirty-Three. Because the Buddha had disciples who were such noble saints, the Buddha Tathāgata is called the Unsurpassed King of Physicians, unlike those among the six non-Buddhist teachers.
O great king! In the city of Vārāṇasī, there was the elder’s son named Ajita, who had an improper relationship with his own mother and, because of this cause and condition, killed his father. The mother then had relations with another man, and when the son found out, he killed his mother as well. There was an Arhat who was acquainted with him; toward this acquaintance, he felt ashamed, and so he killed that Arhat. After killing him, he went to Jetavana Monastery to request ordination. The monks, knowing clearly that this person had committed three heinous offenses, did not dare to accept him. Because he was not allowed to be ordained, his anger increased, and in the middle of the night he set fire to the monks’ quarters, killing many innocent people. After that, he went to the city of Rājagṛha and came before the Buddha to request ordination. The Tathāgata immediately allowed him to become ordained and taught him the fundamental Dharma, causing his grave offenses to gradually become lighter, and he gave rise to the mind of Anuttara-samyak-sambodhi. Therefore the Buddha is called the Unsurpassed King of Physicians, unlike those among the six non-Buddhist teachers.
O Great King! Your Majesty’s nature was fierce and evil, believing the words of the wicked Devadatta, who released a drunken elephant in order to trample the Buddha. When the elephant saw the Buddha, it immediately became calm and awakened. The Buddha used his hand to stroke the elephant’s head and taught it the Dharma, causing the elephant to arouse the aspiration for Supreme Perfect Enlightenment. O Great King! If even an animal, upon encountering the Buddha, can eliminate the karmic consequences of being an animal, how much more so a human being. Your Majesty should know! If a person with grave offenses is able to encounter the Buddha, then those grave offenses will certainly be extinguished. O Great King! Before the World-Honored One attained Supreme Perfect Enlightenment, the demon king led countless retinues to the Bodhisattva’s place. At that time, the Bodhisattva used the power of patience to destroy the evil minds of the demons, causing them to understand the teachings of the Dharma and immediately arouse the aspiration for Supreme Perfect Enlightenment. The Buddha possesses such great meritorious power.
O Great King! There was a Yaksha named Khong Da who killed many sentient beings. At that time, the Tathagata, in order to save the Elder Thiện Hiền, went to the village of Khong Da to teach the Dharma. At that time, the Yaksha Khong Da heard the Dharma and rejoiced, then handed the Elder over to the Tathagata. Afterwards, the Yaksha aroused the aspiration for Supreme Perfect Enlightenment.
O Great King! In the country of Ba-la-nại, there was a butcher named Quảng Nghạch. Every day he killed countless goats. When he met Xá-lợi-phất, he received the eight precepts for one day and one night. Through this cause and condition, after passing away he was reborn as the son of the Heavenly King Tỳ-sa-môn of the Northern direction. The disciples of the Tathagata already possess such great merit, how much more so the Buddha!
O Great King! In the north of the country of Thiên Trúc, there was a city called Tế Thạch. In the city there was a king named Long Ấn, who, because he coveted the position of king, killed his own father. After killing his father, he gave rise to remorse, abandoned governing the country, and went to the Buddha requesting ordination. The Buddha said: “Welcome, virtuous one!” He immediately became a monk, his grave offenses were extinguished, and he aroused the aspiration for Supreme Perfect Enlightenment. Your Majesty should know that the Buddha possesses immeasurable and boundless great merits such as these.
O Great King! The Tathagata had a cousin named Devadatta, who committed the three grave rebellious offenses: causing a schism in the harmonious Sangha, causing the Buddha’s body to bleed, and killing the nun Liên Hoa. The Tathagata, for the sake of Devadatta, expounded the fundamental teachings of the Dharma, causing his rebellious offenses to become lighter. Therefore, the Tathagata is the Unsurpassed King of Medicine, unlike the six non-Buddhist teachers.
O Great King! If Your Majesty believes the words of your servant, I ask that Your Majesty quickly go to the Tathagata’s place. If Your Majesty does not believe, then please consider carefully.
O Great King! All Buddhas and World-Honored Ones possess great compassion that pervades everywhere, without being limited to any single person. The True Dharma spreads throughout all places, viewing enemies and loved ones equally, with a mind free from affection or hatred, completely impartial toward anyone, and causing all beings to attain Supreme Perfect Enlightenment. The Tathagata is not merely the teacher of the four assemblies of disciples, but the teacher of all devas, humans, dragons, spirits, beings in hell, animals, and hungry ghosts. All sentient beings also regard the Buddha as their father and mother. Your Majesty should know that the Tathagata does not teach the Dharma only for noble and wealthy people such as King Bạt-đề-ca, but also for humble people such as Ưu-ba-ly and others; He does not only receive the offerings of a lavish meal from the Elder A-na-bân-đề, but also accepts the meal of the poor man Tu-đạt-đa; He does not teach the Dharma only for those with sharp faculties such as Xá-lợi-phất, but also guides those with dull faculties such as Châu-lợi-bàn-đặc; He does not only teach those without greed who renounce the world and seek the path, such as Đại Ca-diếp, but also allows those who are extremely greedy, such as Nan-đà, to ordain; He does not only allow those with few afflictions, such as Ưu-lâu-tần-loa Ca-diếp, to leave home and seek the path, but also allows those with deep afflictions who have committed grave offenses, such as Ưu-đà-da, the younger brother of the kings Ba-tư-nặc, to leave home and seek the path; He not only removed the root of anger from Sa-thảo because of his reverent offerings, but also saved and liberated the evil-minded Ương-quật-ma-la who wished to harm others; He not only taught the Dharma to wise men, but also taught the Dharma to ignorant and wise women; He not only enabled monastics to attain the four fruits of the path, but also enabled laypeople to attain the three fruits of the path; He not only expounded the fundamental teachings for those who abandoned all affairs and peacefully contemplated, such as Phú-đa-la and others who spoke the essential Dharma, but also expounded the fundamental teachings for kings who governed countries and were busy with many affairs, such as Tần-ba-sa-la and others; He did not teach the Dharma only to those who abstained from alcohol, but also taught the Dharma to the intoxicated alcoholic Elder Úc-già; He did not teach the Dharma only to those who entered meditation, such as Ly-bà-đa, but also taught the Dharma to the Brahmin woman Bà-tư-tra, whose mind was disturbed and deranged because of the death of her child; He did not teach the Dharma only to his own disciples, but also taught the Dharma to the non-Buddhist followers of Ni-kiền-tử; He did not teach the Dharma only to young men of twenty-five years old, but also taught the Dharma to elderly people weakened at eighty years old; He did not teach the Dharma only to those whose faculties were already mature, but also taught the Dharma to those whose wholesome roots had not yet matured; He did not teach the Dharma only to Queen Mạt-lợi, but also taught the Dharma to the courtesan Liên Hoa; He did not only accept the sumptuous food offered by King Ba-tư-nặc, but also accepted the poisoned food offered by the Elder Thi-lợi-cúc-đa. O Great King! The Elder Thi-lợi-cúc-đa had previously also committed grave offenses, but through encountering the Buddha and hearing the Dharma, he aroused the aspiration for Supreme Perfect Enlightenment.
O great king! Suppose that, for the duration of one ordinary month, one takes clothing and material offerings and respectfully gives them as offerings to all sentient beings; this would still not equal a person who recites the Buddha’s name in a single thought. The merit of the one making offerings would be only one sixteenth of the merit of the person who recites the Buddha’s name.
O great king! Suppose gold were refined into the shape of human figures, and carts were filled with precious jewels, numbering in the hundreds, and all of these were used for giving charity; this still would not equal a person who arouses the aspiration to approach the Buddha and merely takes one step.
O great king! Suppose one used one hundred elephant carts carrying the treasures of the country of Great Qin, together with one hundred women of that country, whose bodies were adorned with jeweled necklaces, and used them all for giving charity; this still would not equal a person who arouses the aspiration to approach the Buddha and merely takes one step. Furthermore, even offering the four requisites of support to all existing sentient beings throughout the three-thousand great thousand worlds would not equal a person who arouses the aspiration to approach the Buddha and takes one step. Again, apart from this, if one used the four kinds of offerings for the sentient beings throughout the three-thousand great thousand worlds, it still would not equal a person who aspires to approach the Buddha and takes one step. Beyond this, suppose the great king respectfully made offerings to countless sentient beings as numerous as the sands of the Ganges River; this still would not equal making a single visit to the forest of the twin sala trees, going to the place of the Tathāgata, and sincerely listening to the Dharma.
At that time, King Ajātaśatru said:
“Jīvaka! The Thus Come One, the World-Honored One, has a gentle and harmonious nature; therefore, He takes gentle and harmonious beings as His retinue. It is like a sandalwood forest that consists entirely of sandalwood trees surrounding one another. The Thus Come One is pure, therefore the retinue of the Thus Come One is also pure. It is like the king of dragons, who uses only other dragons as his retinue. The Thus Come One is tranquil, therefore the retinue of the Thus Come One is also tranquil. The Thus Come One is free from greed, and the retinue of the Thus Come One is also free from greed. The Thus Come One is free from afflictions, and the retinue of the Thus Come One is also free from afflictions.
“Today I have become an extremely evil person, bound by evil karma. My body is foul and impure, belonging to the realm of hell. How could I ever go to the place of the Buddha? Even if I were to go there, the Thus Come One would not pay attention to me. Although you advise me to go to the Buddha, today my heart is filled with shame, and I do not wish to go.”
At that moment, a voice came from the sky:
“The unsurpassed Buddha Dharma is about to decline. The deep river of Dharma is about to dry up. The great lamp of the Dharma will soon be extinguished. The mountain of Dharma is about to collapse. The ship of Dharma is about to sink. The bridge of Dharma is about to break. The palace of Dharma is about to fall. The banner of Dharma is about to topple. The tree of Dharma is about to break. Good friends are about to depart. Great fear is about to arrive. Beings who hunger for the Dharma will soon appear. The epidemic of afflictions will soon spread. Darkness is about to arrive. The era when the Dharma dries up is nearing its end. The demon king rejoices and removes his robes and crown. The sun of the Buddha is about to set behind the great mountain of Nirvāṇa.
“O great king! If the Buddha were to depart from the world, then even your grave and heavy evil karma could no longer be remedied by anyone. Today the great king has created extremely heavy karma that will lead to the Avīci Hell. Because of this karmic condition, you will certainly receive its retribution; there is no doubt about it.
“O great king! ‘A’ means without; ‘vīci’ means interruption. ‘Without interruption’ means that there is not even the slightest moment of happiness, and therefore it is called Avīci. O great king! Suppose there is a person who falls into this hell. That person’s body grows to a height of eighty thousand yojanas, filling the entire place with no empty space remaining. That person’s body continually undergoes every kind of suffering and torment. Suppose there are many people receiving punishment; their bodies would likewise fill the entire place, yet they would not obstruct one another.
“O great king! In the cold hells, if a brief warm wind blows, it is considered happiness. In the hot hells, if a brief cold wind blows, it is considered happiness. In the Saṃjīva Hell, if one has already died but hears the sound of life, one comes back to life. In the Avīci Hell, there is absolutely no such thing.
“O great king! The Avīci Hell has gates on all four sides. Outside each gate are fierce flames burning throughout the four directions—east, west, south, and north—and extending continuously for eighty thousand yojanas. Around the hell are iron walls; thick iron flames cover the top. The ground of the hell is also made of iron. The flames above burn downward through it, and the flames below burn upward through it.
“O great king! Just as a fish in a pan of boiling oil is burned, so too are the beings suffering in that hell. O great king! A person who commits one heinous offense immediately receives the full retribution of one such offense. If one commits two heinous offenses, one receives double the suffering. A person who commits five heinous offenses receives five times the suffering.
“O great king! Now I know for certain that your evil karma cannot be escaped. Please quickly go to the place of the Buddha. Apart from the Buddha, the World-Honored One, no one can save you. Now, out of compassion for the great king, I give you this advice.”
At that time, after King Ajātaśatru heard these words, his entire body trembled, his heart became anxious, and his hands and feet became weak and limp like banana trees. He raised his eyes and asked:
“Who are you? Why do I hear only your voice and not see your form?”
“Great king! I am Bimbisāra, your father. Now the great king must follow the words of Jīvaka. Do not listen to the mistaken words of those six ministers.”
When he heard these words, King Ajātaśatru fainted onto the ground. The sores on his body increased and became even more foul-smelling than before. Although cooling medicines were applied to treat them, the sores only grew worse and did not diminish.