by Andy Rotman
Meanwhile King Brahmadatta, together with the palace women and his attendants, went out to that same park. After bathing in a lotus pond used for playing, the palace women caught a chill. Then the chief queen addressed her maidservant: “Girl, we’re really suffering from the cold. Go and set fire to that hut.”
The maidservant lit a torch and went to the hut, where she saw that solitary buddha. She informed the queen, “My lady, a renunciant is staying in that hut.”
“Never mind the renunciant,” she said. “Set the hut on fire!” But the maidservant wouldn’t do it. At that, the queen became angry and did it herself. The solitary buddha [simply] walked away.
All of the palace women expressed their approval: “My lady, it’s good that you made a fire. Now we’re all warm.” [539]
The solitary buddha reflected, “These poor women are [spiritually] beaten and battered. Let them not be beaten down even further. I’ll do them a favor.” Out of compassion for them, he flew up into the air and began to perform the miraculous deeds of causing [fire and]902 heat, making rain and lightning.
Magic quickly wins over ordinary people. Like a tree cut down at the roots, the women fell prostrate at his feet and begged for forgiveness: “Come down! Come down, O you who are so righteous and worthy of offerings! Offer us a helping hand, for we are mired in the mud of desire.”
Out of compassion for them, the solitary buddha came down. The women903 made offerings to him and then made a fervent aspiration: “Although we have committed a terrible offense against one so righteous and worthy of offerings, may we not suffer the consequence of that deed. Since we have made offerings, by this root of virtue may we attain such virtues so that we may please a teacher even more distinguished than this one.”
“What do you think, your majesty? King Brahmadatta’s chief queen was none other than Śyāmāvatī at that time and at that juncture. Those five hundred women [led by the chief queen] were none other than these five hundred women [led by Śyāmāvatī] at that time and at that juncture. And the maidservant was none other than Kubjottarā at that time and at that juncture. Since those women expressed their approval when the solitary buddha’s hut was burned, as a result of that action, they burned in various hells for many years. Even now, after seeing the [four noble] truths, they were consumed by fire, although Kubjottarā escaped through a water drain.904 Since those women made a fervent aspiration, they came to see the [four noble] truths in my presence.
“And so, your majesty, the result of absolutely evil actions [is absolutely evil, the result of absolutely pure actions is absolutely pure, and the result of mixed actions is mixed. Therefore monks, because of this, you should reject absolutely evil actions and mixed ones as well] and strive to perform [only absolutely pure actions].905 It is this, your royal majesty, that you should learn to do.”
Then Udayana, king of the Vatsas, rejoiced and delighted in the words of the Blessed One, placed his head in veneration at the Blessed One’s feet, and then left the Blessed One’s presence.
Some monks in doubt asked the Lord Buddha, the remover of all doubts, “What deed, Bhadanta, did Kubjottarā do that resulted in her becoming a hunchback?”
“Monks,” the Blessed One said, “the deeds that Kubjottarā herself has performed and accumulated [have now come together, and their conditions have matured. They remain before her like an oncoming flood and will certainly come to pass. Those deeds were performed and accumulated by Kubjottarā. Who else will experience their results? For those deeds that are performed and accumulated, monks, do not mature outside of oneself—neither in the element of earth nor in the element of water, in the element of fire or in the element of wind. Instead, those deeds that are performed and accumulated, both good and bad, mature in the aggregates, the elements, and the sense bases that are appropriated when one is reborn.
Actions never come to naught,
even after hundreds of millions of years.
When the right conditions gather and the time is right,]906
then they will have their effect on embodied beings.” [540]
The Householder Sandhāna, His Daughter, and the Solitary Buddhas
Long ago, monks, in the city of Vārāṇasī, a king named Brahmadatta ruled a kingdom [that was thriving, prosperous, and safe, with plenty of food and throngs of people, that was free from quarrel and strife, with no hustle and bustle, thieves, or diseases, that was rich in rice, sugarcane, cattle, and buffalo. He was a just and virtuous king,]907 and he ruled according to dharma. Then soothsayers predicted that there would be a drought for twelve years. The king had bells rung in Vārāṇasī for the following proclamation: “Whoever has enough food for twelve years should stay. Whoever doesn’t should go elsewhere and return after the proper time has passed.”
At that time in Vārāṇasī there lived a householder named Sandhāna (Mediator),908 who was rich, wealthy, and prosperous, [with vast and extensive holdings, who had amassed a wealth like the god Vaiśravaṇa.]909 Truly, he rivaled Vaiśravaṇa in wealth. He summoned the officer in charge of his granaries and said, “Friend, will there be enough food for me and my family for twelve years?”
“Yes, sir, there will be,” he said.
When no buddhas are born, solitary buddhas can arise in the world. [They have compassion for the poor and neglected, they live in remote areas, and they alone are worthy of people’s offerings.
Meanwhile five hundred solitary buddhas, after wandering through the countryside, arrived in Vārāṇasī. They approached the householder Sandhāna and asked, “Householder, can you provide five hundred monks with food for twelve years?”
“I’ll ask the granary officer and inform you,” he said. So he summoned his granary officer and said, “Friend, is there enough food for me and my family and these five hundred renunciants to last twelve years?”
“Yes sir, there is,” he said.
The householder Sandhāna then addressed the five hundred solitary buddhas: “Gentlemen, all of you please come, and we will provide you with food.”
The five hundred solitary buddhas took up residence there.
By that time another five hundred solitary buddhas, after wandering through the countryside, arrived in Vārāṇasī. They also approached the householder Sandhāna and asked, “Householder, can you provide five hundred monks with food for twelve years?”
“I’ll ask the granary officer and let you know,” he said. So he summoned his granary officer and said,]910 “Friend, is there enough food for me and my family and these five hundred renunciants to last twelve years?”911
“Yes, sir, there is,” he said.
So the householder promised the solitary buddhas that he would provide them with food. He had an alms house built,912 [and he appointed servers and ushers.]913 Every day those one thousand solitary buddhas would eat there.
Then one of the solitary buddhas became sick, and one day he didn’t come for alms.
“Father,” Sandhāna’s daughter said to him, “one of the renunciants didn’t come today.”
“My daughter,” he said, “which one?”
Hunching her back, she said, “Father, he’s like this.”
Since she mocked a solitary buddha, as a result of that action, she became a hunchback.
Once again those monks asked the Lord Buddha, “What deed, Bhadanta, did Kubjottarā do that resulted in her becoming learned in the teachings?”
“At that time and at that juncture,” the Blessed One said,914 “there was an elder in the community of solitary buddhas who suffered from an excess of the wind humor. When he ate, his bowl would shake.
“Sandhāna’s daughter took off the bangles from her hand and said to that solitary buddha, ‘Noble one, steady your bowl with these.’915
“He placed his bowl on them, and it held firm.916
“Falling prostrate at his feet, she made this fervent aspiration: ‘Just as this bowl holds firm, may the dharma teachings that enter my mental continuum remain firmly in place.’ [541] Sin
ce she made a fervent aspiration, as a result of that action, she became learned in the teachings.”
Again those monks questioned the Lord Buddha: “What deed, Bhadanta, did Kubjottarā do that resulted in her becoming a slave?”
“Monks,” the Blessed One said,917 “because she was intoxicated with the power of authority, she addressed one of her attendants with the word slave. As a result of that action, she became a slave.”
Again those monks questioned the Lord Buddha: “What deed, Bhadanta, did Anupamā do that resulted in918 her being shut in an underground chamber without food and yet emerging [seven days later]919 with a fresh appearance?”
“Monks,” the Blessed One said, “the deeds that Anupamā herself has performed and accumulated [have now come together, and their conditions have matured. They remain before her like an oncoming flood and will certainly come to pass. Those deeds were performed and accumulated by Anupamā. Who else will experience their results? For those deeds that are performed and accumulated, monks, do not mature outside of oneself—neither in the element of earth nor in the element of water, in the element of fire or in the element of wind. Instead, those deeds that are performed and accumulated, both good and bad, mature in the aggregates, the elements, and the sense bases that are appropriated when one is reborn.
Actions never come to naught,
even after hundreds of millions of years.
When the right conditions gather and the time is right,]920
then they will have their effect on embodied beings.”
Śrīmatī and Śāriputra Cross Thresholds
Long ago, monks, in a certain market town, there lived two girls who were close friends, a kṣatriya girl and a brahman girl.
When no buddhas are born, solitary buddhas can arise in the world. They have compassion for the poor and neglected, they live in remote areas, and they alone are worthy of people’s offerings.
At that time a certain solitary buddha was passing the night in a certain quiet place. The next day, in the morning, the solitary buddha got dressed and went out for alms.921 Seeing him, the two girls were filled with faith, and they offered him a bowl full of fine foods. As a result of that action, one of them was reborn as Anupamā and the other as the daughter of the householder Ghoṣila (Renowned). She was an extremely beautiful girl named Śrīmatī (Glorious).
One time the king saw Śrīmatī and asked, “Whose daughter is that?”
“The householder Ghoṣila’s,” his ministers said.
Then the king summoned the householder Ghoṣila and said, “Householder, is this girl your daughter?”
“Yes she is, my lord,” he said.
“Is there a reason she can’t be given to me [in marriage]? Please give her to me.”
“Yes, my lord, she shall be given to you,” he said.
So the householder Ghoṣila gave [his daughter in marriage to the king]. Udayana, king of the Vatsas, brought her into the women’s quarters of the palace and married her with great ceremony.
After some time Śrīmatī said to the king, “My lord, I long to see the monks.”
“You may long for this, but monks are [not]922 allowed to enter the palace,” the king said.
“My lord, I’ve truly been put in prison.923 In any case, if I don’t get to see the monks, starting today I won’t eat and I won’t drink.” And so she began to fast. [542]
The king spoke with the householder Ghoṣila: “Householder, have you no concern for your daughter?”
“My lord, what are you saying?”
“She has begun a fast.”
“Why?”
“She longs to see the monks. Therefore924 you should cut a doorway from your side [of the courtyard], invite the community of monks for a meal in the courtyard,925 then prepare food in your home and feed them.”
Now the homes of the king and Ghoṣila shared a common boundary wall. The householder Ghoṣila cut a doorway into it. He then had the grounds prepared926 and approached the Blessed One. Having approached, he placed his head in veneration at the Blessed One’s feet and then sat down at a respectful distance. The Blessed One instructed, incited, inspired, and delighted the householder Ghoṣila, who was seated at a respectful distance, with a discourse on the dharma. After he instructed, incited, inspired, and delighted him in many ways with this discourse on the dharma, he became silent.
The householder Ghoṣila then got up from his seat, bowed toward the Buddha with his hands respectfully folded, and said this to him: “May the Blessed One, along with the community of monks, accept this invitation of mine to eat at my home tomorrow.”
[The Blessed One accepted the householder Ghoṣila’s invitation with his silence. Then the householder Ghoṣila, realizing that by his silence the Blessed One had accepted his invitation, placed his head in veneration at the Blessed One’s feet and then left the Blessed One’s presence.
That very night the householder Ghoṣila prepared hard and soft foods, both fresh and fine, and then at daybreak he got up, prepared the seats, and set out pitchers of water.]927 Then he had a messenger inform the Blessed One that it was now the appropriate time: “It is time, Bhadanta. The food is ready. Now the Blessed One may do as the time permits.”
The Blessed One, however, refrained from partaking of that gift.928 So the community of monks set out with Śāriputra leading the way.
There are five reasons why lord buddhas abstain from partaking of gifts of almsfood that have been prepared.929
“Venerable ones,” [Śāriputra said to the monks,] “orders from four types of people are not to be refused:
a perfectly awakened tathāgatha arhat,
an arhat monk who has destroyed the corruptions,
a monastic official,930
and a kṣatriya king who has been duly consecrated.”
Śāriputra then established himself in a state of mindfulness and thought, “Let us enter.”931
Śāriputra entered [the courtyard of the householder Ghoṣila] and sat down in front of the community of monks in the seat specially prepared for him. When Queen Śrīmatī was sure that the community of monks led by Śāriputra was comfortably seated, [she served and indulged them, with her own hands, with hard and soft foods, both fresh and fine. When she had served and indulged them, with her own hands, with many courses of hard and soft foods, both fresh and fine, and was sure that the venerable Śāriputra had finished eating, washed his hands, and set aside his bowl,]932 she then sat down in front of Śāriputra, taking a lower seat, to listen to the dharma.
Then the venerable Śāriputra instructed, incited, inspired, and delighted Queen Śrīmatī with a discourse on the dharma. But she didn’t reach sight of the [four noble] truths. Then the venerable Śāriputra reflected, [543] “Does she have any roots of virtue or not?”933 He saw that she did. “Are they connected with someone?” He saw that [they were connected] with himself.
While he was teaching and discussing the dharma, the sun began to set. The monks got up from their seats and departed. The venerable Śāriputra reflected, “Even though the Blessed One has not given his permission [for me to remain here], it is quite likely that, considering the situation,934 he would give his permission.” And so he remained right where he was, with the intention of obtaining a new disciple.
Then the venerable Śāriputra, knowing her inclinations, propensities, makeup, and nature, gave a discourse on the dharma such that when Śrīmatī heard it, [with her thunderbolt of knowledge she broke though] that mountain, which is the false view of individuality that arises with its twenty peaks of incorrect views, [and directly experienced the reward of the stream-enterer. Having seen the truth, three times she uttered this inspired utterance:
What the Blessed One has done for the likes of me, Bhadanta, neither my mother nor my father have done,
nor any dear one,
nor any kinsmen or relatives,
nor any king,
nor any deities or deceased ancestors,
nor ascetics or
brahmans.
Oceans of blood and tears have dried up!
Mountains of bones have been scaled!
The doors to the lower realms of existence have been closed!
The doors to heaven and liberation have been opened!
We have been established among gods and humans!
And then she said,
Because of your power,
closed is the truly terrifying path
to the lower realms of existence,
defiled as it is by many sins.
Open is the realm of heaven,
which is filled with merit.
I have found the path to nirvāṇa!
From taking refuge in you,
today I have obtained
freedom from sin and
a pure and fully purified vision.
I have attained that beloved state
so beloved to the noble ones
and crossed to the far shore
of the sea of suffering.
O you who are honored in this world
by demons, humans, and gods
and freed from birth,
old age, sickness, and death,
even in a thousand lives,
seeing you is extremely rare.
O sage, seeing you today
brings great results!
I have crossed over, Bhadanta! I have crossed over! And so, I take refuge in the Lord Buddha, in the dharma, and in the community of monks. Hereafter, and for as long as I live and breathe,]935 consider me a faithful disciple who has taken the three refuges.
Then the venerable Śāriputra, having established Śrīmatī in the [four noble] truths, departed and approached the Blessed One. Having approached, he placed his head in veneration at the Blessed One’s feet and then sat down at a respectful distance. Sitting at a respectful distance,936 the venerable Śāriputra explained the situation to the Blessed One in detail.
“Excellent, Śāriputra! Excellent! [In fact,937] orders from seven types of people are not to be refused:
a perfectly awakened tathāgatha arhat,