.
115 It is also said in the same sutra ["Chapter on Sacred practice"]:
At that time, there was in the great town of Rajagriha the King Ajatashatru. Being of vicious nature, he often engaged in killing. Committing four evils in speech, he was possessed of greed, anger and stupidity, and his heart raged furiously.
Through his association with evil people, he became attached to the worldly pleasures of the five desires, which led him to commit an outrageous act of murdering his innocent father, the king. Because of this, he developed a fever of remorse. Because of the fever of remorse in his heart, scabs formed all over his body. Their foul stench and filth kept people away. He thought to himself, "I have already received in this present body the retribution of my evil act. The karmic retribution of hell must be drawing near."
At that time, his mother, the Queen Vaidehi, applied various ointments to his body, but the scabs spread and showed no sign of alleviation. The king said to his mother, "These scabs are caused by the mind, not the product of the four material elements. If someone says he can cure them, it is contrary to reason that he can do so."
At that time, there was a minister named Candrayashas. He went to see the king. Standing on one side, he said to the king, "Great King, why are you sorrowful and emaciated, and why does your countenance look unhappy? Do you have pain in the body or in the mind?" The king replied to the minister, "How should I not have pain in mind and body? I committed the outrageous act of murdering my innocent father. I once heard from a wise man that there are in the world five kinds of people who cannot escape falling into hell; they are people who have committed the five gravest offenses. I have already committed immeasurable, boundless and incalculable karmic evils. How could I not have pain in the body and in the mind? There is no good physician who can cure me."
The minister said to the king, "Do not grieve so much." He then remarked in verse:
If one is sorrowful all the time,
The sorrow grows and multiplies.
It is just as sleep indulged in
Grows and becomes intense.
So it is with craving lust
And drinking wine.
"The king has said that there are in the world five kinds of people who cannot escape falling into hell. Who has been to hell and, after coming back, reported to you? Hell is simply talked about in the world by many so-called wise men. You also say that there is no good physician who can cure your illness of mind and body. There is a great doctor named Purana Kashyapa. He has complete knowledge of everything and attained freedom in exercising power. Having thoroughly practiced the pure and sacred acts, he now always expounds the path to the supreme Nirvana to immeasurable and boundless sentient beings. He teaches thus to his disciples:
There is no black karma, nor retribution of black karma;
There is no white karma, nor reward of white karma.
There is no black or white karma, nor their retribution or reward.
There is no superior act nor inferior act.
This master is now in Rajagriha. I pray, Great King, that you condescend to pay a visit to him and let him treat your mind and body."
The king replied, "If he could unmistakably get rid of my karmic evil, I would certainly go to him for refuge."
Again, there was another minister named Praptagarbha. He came up to the king and made this remark, "Great King, why are you so emaciated, with your lips dried up and your voice feeble? What affliction torments your body and mind?" The king replied, "How should I not have pain in mind and body? I am ignorant and blind, having no eyes of wisdom. I made friends with many evil people. In particular, following the advice of Devadatta, the evil person, I outrageously murdered my father who was devoted to the right Dharma. Once I heard a wise man recite this verse:
If you entertain ill thoughts
And commit evil acts
To your father or mother,
To the Buddha or his disciple,
The retribution will be
Falling into Avici hell.
Because of this, I tremble with fear and am greatly tormented. I fear there is no treatment, even by a good physician."
The minister continued, "Great King, pleased do not be so fear-stricken. There are two kinds of law: one is for those who have renounced the world and the other is for kings. The law for kings recognizes the case in which one becomes a king by killing one's father. Although such an act is a high treason, it does not actually constitute a crime. It is like the karala worm; it necessarily tears through its mother's womb to be born. This is the law of birth for the worm. Even though it tears through its mother's womb, this does not form any crime. It is also like a mule with foal. The law of statesmen is like this. Even if one kills one's father or brother, this is not actually a crime. The law of those who have renounced the world stipulates that to kill even a mosquito or an ant is a crime. You say that there is no good physician in the world who can cure your illness in mind and body. There is a great master named Maskarin Goshaliputra. He has attained omniscience and has compassion for sentient beings as if they were his own children. He has freed himself from his evil passions and is able to extract the sharp arrows of the three poisons from sentient beings. This master is now in the great town of Rajagriha. I pray, Great King, that you condescend to pay a visit to him. If you see him, your karmic evils will be destroyed."
The king replied, "If he could unmistakably get rid of my karmic evil, I would certainly go to him for refuge."
There was another minister named Tattvalabdha. He came up to the king and spoke in verse:
Great King, why have you
Cast off your bodily ornaments?
Why is your hair so disheveled?
What is this all about?
Does your mind ache or your body?
The king replied, "How should I not have pain in mind and body? My father, the late king, was benevolent and tender-hearted. He looked on people with loving kindness. He was really free of fault. He went to see a soothsayer, who said, 'When born, this child will certainly kill his father.' Even after hearing this, he cared for me and raised me. Once I heard a wise man make this remark: if there is a person who commits incest with his mother, violates a nun, steal from the Sangha, kills one who has awakened the aspiration for the highest Bodhi, or murders his own father; such a person will definitely fall into Avici hell. How should I not have pain in mind and body?"
The minister said, "Great King, you should not grieve and suffer so much.... All sentient beings have residues of their karma. Due to the karmic conditions, they repeatedly undergo birth-and-death. Since the late king had a residue of karma for which he received the retribution of being killed by you, you are not to blame. I pray, Great King, that you take things easy and do not grieve. For it is said:
If one is sorrowful all the time,
The sorrow grows and multiplies.
It is just as sleep indulged in
Grows and becomes intense.
So it is with craving lust
And drinking wine.
(There is a master named) Samjayin Vairatiputra....
Again, there was a minister named Sarvarthajna. He came up to the king and made this remark.... The king replied, "How should I not have pain in mind and body? ... I committed the outrageous act of killing the late king, though he was innocent. Once I heard a wise man say, 'If one kills one's father, one will undergo great torment for immeasurable and uncountable kalpas.' There is no doubt that I will fall into hell before long. There is no good doctor who can cure my illness of karmic evil." The minister said, "I pray, Great King, that you give up sorrow and affliction. Have you not heard that a long time ago, there was a king named Rama. He killed his father and ascended to the throne. Great King Bhadrika, King Viruchin, King Nahusa, King Kathika, King Visakha, King Candraprabha, King Suryaprabha, King Kama and King Bahujanadhara -- these kings killed their fathers and ascended to the throne. But not one of them has gone to hell. At present, King Virudhaka, King Udayana, King Canda, King Musaka and King Padma -- they have killed their fathers, but none of them suffer from sorrow and affliction. Although people speak of hell, realm of hungry ghosts and heavenly realm, who has ever seen them? Great King, there are only two states of existence: the state of humans and that of animals. Although there are these two states, one is not born through causes and conditions, neither does one die through causes and conditions. If there are neither causes nor conditions, what is good and what is evil? I pray, Great King, that you do not entertain grief and fear, for it is said:
If one is sorrowful all the time,
The sorrow grows and multiplies.
It is just as sleep indulged in
Grows and becomes intense.
So it is with craving lust
And drinking wine.
(There is a master named) Ajita Kesakambalin...."
Again, there was a minister named Mangala.... "What is the meaning of hell [naraka]." Let me explain it. Nara means earth, and ka means to break. Breaking hell without having any karmic retribution; this is called hell. Again, nara means human, and ka means heavenly. By killing one's father, one reaches the human or heavenly realm. For this reason, the ascetic Vasu proclaims, 'By killing sheep, one gains the pleasure of the human or heavenly realm.' This is called hell. Again, nara means life, and ka means long. By killing beings, one gains long life. This is called hell.
Great King, for this reason, hell does not actually exist. Great King, it is just as one sows wheat and reaps wheat; also just as one sows rice and reaps rice. By destroying hell, one attains hell. By killing people, one gains human life.
Great King, if you listen to my explanation, you will see that there is actually no killing. If there is a real ego, one cannot kill it. If there is no ego, one cannot kill it, either. Why? Because if ego exists, it does not undergo any change; since it is eternally abiding, one cannot kill it. It cannot be broken, destroyed, bound, nor does it get angry or rejoice, like empty space. How would there be the crime of killing. If there is no ego, then all things are impermanent. Because they are impermanent, they perish every moment. Because they perish every moment, the killer and the killed also perish every moment. If they perish every moment, who is to blame?
Great King, it is like fire being innocent in burning wood, also like an ax being innocent in cutting down a tree, also like a scythe being innocent in cutting the grass. When a sword kills a man, it is not a person; and so it is innocent, nor is the person to blame. When poison kills a man, it is not a person; and so the poison is not to blame. How can there be a crime? So it is with all the myriads of things; there cannot actually be killing, and so how can there be a crime? I pray, Great King, that you do not allow yourself to give rise to sorrow and affliction, for it is said:
If one is sorrowful all the time,
The sorrow grows and multiplies.
It is just as sleep indulged in
Grows and becomes intense.
So it is with craving lust
And drinking wine.
Now there is a great master named Kakuda Katyayana."
Again, there was a minister named Abhaya.... "Now there is a great master named Nigrantha Jnatiputra...."
At that time there was a great physician named Jivaka. He went up to the King and said, "Can you sleep well?" The King answered in verse.... "Jivaka, my illness is very serious. I committed the outrageous act of killing the king who was devoted to the right Dharma. There is no good doctor, medicine, spell or careful nursing that can cure my incorrigible illness. Why? Because I outrageously killed my father, the late king, who followed the law of justice in ruling the state and was blameless in his conduct. I feel as if I were a fish on the ground.... A long time ago, I heard a wise man say, 'If a man's acts in body, speech and mind are not pure, you may be sure that he will definitely fall into hell.' This is exactly what I am. How could I sleep peacefully? There would not be a great doctor, unrivaled in the world, whose medicine of the Dharma could remove my pain of illness."
Jivaka replied, "It is wonderful that even though you committed a crime, you have a profound remorse in your heart and are full of shame and repentance. Great King, Buddhas and World-Honored Ones always teach as follows: There are two good acts that save sentient beings. One is shame and the other is repentance. Shame keeps one from committing evil acts, and repentance leads others to refrain from committing evil acts. Again, shame is shamefulness felt within oneself, and repentance is confession of one's evil acts to others. Further, shame is feeling shame before other people, and repentance is feeling shame before devas. These are called shame and repentance. Those without shame and repentance are not worthy of men; they are called animals. Because you feel shame and repentance, you respect your parents and teachers. Because you feel shame and repentance, you can maintain harmony with your parents, brothers and sisters. It is wonderful, Great King, that you are filled with shame and repentance....
You say that there is no one who can cure your illness. You ought to know, Great King, that the son of King Shuddhodana of Kapilavastu - his family name is Gautama and his given name, Siddhartha - naturally attained awakening without a teacher and realized the highest, perfect Enlightenment.... He is Buddha, the World-Honored One. Possessed of the diamond-hard Wisdom, he can destroy all the karmic evil of sentient beings. It would be wrong to say that he could not.... Great King, the Tathagata has a cousin named Devadatta, who caused disunity in the Sangha, hurt the Buddha's body, and killed the nun Lotus. He thus committed the three gravest offenses. By expounding to him various essentials of the Dharma, the Tathagata lessened his heavy karmic evil. Thus the Tathagata is regarded as a great, distinguished physician. He is unlike the six masters...."
[The deceased King Bimbisara's voice is heard in the air.] "Great King, by committing one grave offense, one fully receives retribution for that. By committing two grave offenses, one receives two times as much retribution. By committing all the five grave offenses, one receives five times as much retribution. Great King, you certainly know that you cannot escape from the retribution for your evil acts. I pray, Great King, that you quickly go to see the Buddha. People other than the Buddha, the World-Honored One, cannot possibly save you. As I feel pity for you, I, too, urge you to take my advice."
Hearing these words, the Great King was filled with fear and his whole body shook with terror. The five parts of his body violently trembled like a plantain tree [in a storm]. He looked upward and replied, "Who is in the heaven? No form is seen; only the voice is heard."
"Great King, I am your father, Bimbisara. You ought to follow Jivaka's advice. Do not follow the words of the six ministers who have wrong views."
Hearing this, the King fainted and fell on the ground.
115 It is also said in the same sutra ["Chapter on Sacred practice"]:
At that time, there was in the great town of Rajagriha the King Ajatashatru. Being of vicious nature, he often engaged in killing. Committing four evils in speech, he was possessed of greed, anger and stupidity, and his heart raged furiously.
Through his association with evil people, he became attached to the worldly pleasures of the five desires, which led him to commit an outrageous act of murdering his innocent father, the king. Because of this, he developed a fever of remorse. Because of the fever of remorse in his heart, scabs formed all over his body. Their foul stench and filth kept people away. He thought to himself, "I have already received in this present body the retribution of my evil act. The karmic retribution of hell must be drawing near."
At that time, his mother, the Queen Vaidehi, applied various ointments to his body, but the scabs spread and showed no sign of alleviation. The king said to his mother, "These scabs are caused by the mind, not the product of the four material elements. If someone says he can cure them, it is contrary to reason that he can do so."
At that time, there was a minister named Candrayashas. He went to see the king. Standing on one side, he said to the king, "Great King, why are you sorrowful and emaciated, and why does your countenance look unhappy? Do you have pain in the body or in the mind?" The king replied to the minister, "How should I not have pain in mind and body? I committed the outrageous act of murdering my innocent father. I once heard from a wise man that there are in the world five kinds of people who cannot escape falling into hell; they are people who have committed the five gravest offenses. I have already committed immeasurable, boundless and incalculable karmic evils. How could I not have pain in the body and in the mind? There is no good physician who can cure me."
The minister said to the king, "Do not grieve so much." He then remarked in verse:
If one is sorrowful all the time,
The sorrow grows and multiplies.
It is just as sleep indulged in
Grows and becomes intense.
So it is with craving lust
And drinking wine.
"The king has said that there are in the world five kinds of people who cannot escape falling into hell. Who has been to hell and, after coming back, reported to you? Hell is simply talked about in the world by many so-called wise men. You also say that there is no good physician who can cure your illness of mind and body. There is a great doctor named Purana Kashyapa. He has complete knowledge of everything and attained freedom in exercising power. Having thoroughly practiced the pure and sacred acts, he now always expounds the path to the supreme Nirvana to immeasurable and boundless sentient beings. He teaches thus to his disciples:
There is no black karma, nor retribution of black karma;
There is no white karma, nor reward of white karma.
There is no black or white karma, nor their retribution or reward.
There is no superior act nor inferior act.
This master is now in Rajagriha. I pray, Great King, that you condescend to pay a visit to him and let him treat your mind and body."
The king replied, "If he could unmistakably get rid of my karmic evil, I would certainly go to him for refuge."
Again, there was another minister named Praptagarbha. He came up to the king and made this remark, "Great King, why are you so emaciated, with your lips dried up and your voice feeble? What affliction torments your body and mind?" The king replied, "How should I not have pain in mind and body? I am ignorant and blind, having no eyes of wisdom. I made friends with many evil people. In particular, following the advice of Devadatta, the evil person, I outrageously murdered my father who was devoted to the right Dharma. Once I heard a wise man recite this verse:
If you entertain ill thoughts
And commit evil acts
To your father or mother,
To the Buddha or his disciple,
The retribution will be
Falling into Avici hell.
Because of this, I tremble with fear and am greatly tormented. I fear there is no treatment, even by a good physician."
The minister continued, "Great King, pleased do not be so fear-stricken. There are two kinds of law: one is for those who have renounced the world and the other is for kings. The law for kings recognizes the case in which one becomes a king by killing one's father. Although such an act is a high treason, it does not actually constitute a crime. It is like the karala worm; it necessarily tears through its mother's womb to be born. This is the law of birth for the worm. Even though it tears through its mother's womb, this does not form any crime. It is also like a mule with foal. The law of statesmen is like this. Even if one kills one's father or brother, this is not actually a crime. The law of those who have renounced the world stipulates that to kill even a mosquito or an ant is a crime. You say that there is no good physician in the world who can cure your illness in mind and body. There is a great master named Maskarin Goshaliputra. He has attained omniscience and has compassion for sentient beings as if they were his own children. He has freed himself from his evil passions and is able to extract the sharp arrows of the three poisons from sentient beings. This master is now in the great town of Rajagriha. I pray, Great King, that you condescend to pay a visit to him. If you see him, your karmic evils will be destroyed."
The king replied, "If he could unmistakably get rid of my karmic evil, I would certainly go to him for refuge."
There was another minister named Tattvalabdha. He came up to the king and spoke in verse:
Great King, why have you
Cast off your bodily ornaments?
Why is your hair so disheveled?
What is this all about?
Does your mind ache or your body?
The king replied, "How should I not have pain in mind and body? My father, the late king, was benevolent and tender-hearted. He looked on people with loving kindness. He was really free of fault. He went to see a soothsayer, who said, 'When born, this child will certainly kill his father.' Even after hearing this, he cared for me and raised me. Once I heard a wise man make this remark: if there is a person who commits incest with his mother, violates a nun, steal from the Sangha, kills one who has awakened the aspiration for the highest Bodhi, or murders his own father; such a person will definitely fall into Avici hell. How should I not have pain in mind and body?"
The minister said, "Great King, you should not grieve and suffer so much.... All sentient beings have residues of their karma. Due to the karmic conditions, they repeatedly undergo birth-and-death. Since the late king had a residue of karma for which he received the retribution of being killed by you, you are not to blame. I pray, Great King, that you take things easy and do not grieve. For it is said:
If one is sorrowful all the time,
The sorrow grows and multiplies.
It is just as sleep indulged in
Grows and becomes intense.
So it is with craving lust
And drinking wine.
(There is a master named) Samjayin Vairatiputra....
Again, there was a minister named Sarvarthajna. He came up to the king and made this remark.... The king replied, "How should I not have pain in mind and body? ... I committed the outrageous act of killing the late king, though he was innocent. Once I heard a wise man say, 'If one kills one's father, one will undergo great torment for immeasurable and uncountable kalpas.' There is no doubt that I will fall into hell before long. There is no good doctor who can cure my illness of karmic evil." The minister said, "I pray, Great King, that you give up sorrow and affliction. Have you not heard that a long time ago, there was a king named Rama. He killed his father and ascended to the throne. Great King Bhadrika, King Viruchin, King Nahusa, King Kathika, King Visakha, King Candraprabha, King Suryaprabha, King Kama and King Bahujanadhara -- these kings killed their fathers and ascended to the throne. But not one of them has gone to hell. At present, King Virudhaka, King Udayana, King Canda, King Musaka and King Padma -- they have killed their fathers, but none of them suffer from sorrow and affliction. Although people speak of hell, realm of hungry ghosts and heavenly realm, who has ever seen them? Great King, there are only two states of existence: the state of humans and that of animals. Although there are these two states, one is not born through causes and conditions, neither does one die through causes and conditions. If there are neither causes nor conditions, what is good and what is evil? I pray, Great King, that you do not entertain grief and fear, for it is said:
If one is sorrowful all the time,
The sorrow grows and multiplies.
It is just as sleep indulged in
Grows and becomes intense.
So it is with craving lust
And drinking wine.
(There is a master named) Ajita Kesakambalin...."
Again, there was a minister named Mangala.... "What is the meaning of hell [naraka]." Let me explain it. Nara means earth, and ka means to break. Breaking hell without having any karmic retribution; this is called hell. Again, nara means human, and ka means heavenly. By killing one's father, one reaches the human or heavenly realm. For this reason, the ascetic Vasu proclaims, 'By killing sheep, one gains the pleasure of the human or heavenly realm.' This is called hell. Again, nara means life, and ka means long. By killing beings, one gains long life. This is called hell.
Great King, for this reason, hell does not actually exist. Great King, it is just as one sows wheat and reaps wheat; also just as one sows rice and reaps rice. By destroying hell, one attains hell. By killing people, one gains human life.
Great King, if you listen to my explanation, you will see that there is actually no killing. If there is a real ego, one cannot kill it. If there is no ego, one cannot kill it, either. Why? Because if ego exists, it does not undergo any change; since it is eternally abiding, one cannot kill it. It cannot be broken, destroyed, bound, nor does it get angry or rejoice, like empty space. How would there be the crime of killing. If there is no ego, then all things are impermanent. Because they are impermanent, they perish every moment. Because they perish every moment, the killer and the killed also perish every moment. If they perish every moment, who is to blame?
Great King, it is like fire being innocent in burning wood, also like an ax being innocent in cutting down a tree, also like a scythe being innocent in cutting the grass. When a sword kills a man, it is not a person; and so it is innocent, nor is the person to blame. When poison kills a man, it is not a person; and so the poison is not to blame. How can there be a crime? So it is with all the myriads of things; there cannot actually be killing, and so how can there be a crime? I pray, Great King, that you do not allow yourself to give rise to sorrow and affliction, for it is said:
If one is sorrowful all the time,
The sorrow grows and multiplies.
It is just as sleep indulged in
Grows and becomes intense.
So it is with craving lust
And drinking wine.
Now there is a great master named Kakuda Katyayana."
Again, there was a minister named Abhaya.... "Now there is a great master named Nigrantha Jnatiputra...."
At that time there was a great physician named Jivaka. He went up to the King and said, "Can you sleep well?" The King answered in verse.... "Jivaka, my illness is very serious. I committed the outrageous act of killing the king who was devoted to the right Dharma. There is no good doctor, medicine, spell or careful nursing that can cure my incorrigible illness. Why? Because I outrageously killed my father, the late king, who followed the law of justice in ruling the state and was blameless in his conduct. I feel as if I were a fish on the ground.... A long time ago, I heard a wise man say, 'If a man's acts in body, speech and mind are not pure, you may be sure that he will definitely fall into hell.' This is exactly what I am. How could I sleep peacefully? There would not be a great doctor, unrivaled in the world, whose medicine of the Dharma could remove my pain of illness."
Jivaka replied, "It is wonderful that even though you committed a crime, you have a profound remorse in your heart and are full of shame and repentance. Great King, Buddhas and World-Honored Ones always teach as follows: There are two good acts that save sentient beings. One is shame and the other is repentance. Shame keeps one from committing evil acts, and repentance leads others to refrain from committing evil acts. Again, shame is shamefulness felt within oneself, and repentance is confession of one's evil acts to others. Further, shame is feeling shame before other people, and repentance is feeling shame before devas. These are called shame and repentance. Those without shame and repentance are not worthy of men; they are called animals. Because you feel shame and repentance, you respect your parents and teachers. Because you feel shame and repentance, you can maintain harmony with your parents, brothers and sisters. It is wonderful, Great King, that you are filled with shame and repentance....
You say that there is no one who can cure your illness. You ought to know, Great King, that the son of King Shuddhodana of Kapilavastu - his family name is Gautama and his given name, Siddhartha - naturally attained awakening without a teacher and realized the highest, perfect Enlightenment.... He is Buddha, the World-Honored One. Possessed of the diamond-hard Wisdom, he can destroy all the karmic evil of sentient beings. It would be wrong to say that he could not.... Great King, the Tathagata has a cousin named Devadatta, who caused disunity in the Sangha, hurt the Buddha's body, and killed the nun Lotus. He thus committed the three gravest offenses. By expounding to him various essentials of the Dharma, the Tathagata lessened his heavy karmic evil. Thus the Tathagata is regarded as a great, distinguished physician. He is unlike the six masters...."
[The deceased King Bimbisara's voice is heard in the air.] "Great King, by committing one grave offense, one fully receives retribution for that. By committing two grave offenses, one receives two times as much retribution. By committing all the five grave offenses, one receives five times as much retribution. Great King, you certainly know that you cannot escape from the retribution for your evil acts. I pray, Great King, that you quickly go to see the Buddha. People other than the Buddha, the World-Honored One, cannot possibly save you. As I feel pity for you, I, too, urge you to take my advice."
Hearing these words, the Great King was filled with fear and his whole body shook with terror. The five parts of his body violently trembled like a plantain tree [in a storm]. He looked upward and replied, "Who is in the heaven? No form is seen; only the voice is heard."
"Great King, I am your father, Bimbisara. You ought to follow Jivaka's advice. Do not follow the words of the six ministers who have wrong views."
Hearing this, the King fainted and fell on the ground.
