Selected Lectures on the Sutra of the Assembly of Fathers and Sons (126)

Chapter 2: The Story of King Anantayaśas

Original Text:

Great King, in the immeasurable past, countless koṭis of nayutas of kalpas ago, there was a Wheel-Turning King named Anantayaśas. He was wealthy, noble, and sovereign, possessing great majestic virtue. He had elephants, horses, chariots, and jeweled carriages adorned with all manner of treasures, as well as the supreme Wheel-Treasure that none could destroy. He had previously drawn near to immeasurable Buddhas, planting numerous roots of goodness at the feet of those Buddhas. Whatever he wished for in his mind, he attained without fail.

Explanation:

The Buddha said: Great King, countless, boundless kalpas ago, there was a Wheel-Turning Sage King named Anantayaśas. He was exceedingly wealthy and sovereign, possessing great majestic power. He had elephant treasures, horse treasures, chariots, and jeweled carriages adorned with all manner of treasures, complete with the seven treasures, including the supreme Wheel-Treasure that none could destroy. This King Anantayaśas had previously drawn near to and made offerings to immeasurable Buddhas, planting vast roots of goodness before so many Buddhas. Due to the karmic resonance of these roots of goodness and blessings, whatever arose in his mind was accomplished; all his thoughts were fulfilled.

The World-Honored One recounted this story to instruct and caution King Śuddhodana against clinging to wealth, honor, and pleasure, for those whose minds know no contentment will inevitably face future calamity. The story illustrates the karmic retribution for insatiable greed in the mundane world and the consequences of an unsatisfied mind. This story indeed proves that the human mind is never content. Those who have not eradicated greed find it difficult to know moderation regarding the five desires and six dusts. Even King Anantayaśas, who planted roots of goodness before immeasurable Buddhas, was no exception.

The Indian phrase "countless koṭis of nayutas of kalpas" refers to an immensely long period of time. One great kalpa is the duration of a world’s formation, abiding, destruction, and emptiness, equivalent to 80 times 16.8 million years. Countless great kalpas ago, there was a Wheel-Turning King named Anantayaśas. Wheel-Turning Kings are of four types: Golden Wheel-King, Silver Wheel-King, Copper Wheel-King, and Iron Wheel-King. The lowest-ranking Iron Wheel-King rules only one continent, such as exclusively governing Jambudvīpa (the southern continent) or Pūrvavideha (the eastern continent). The Copper Wheel-King rules two continents, the Silver Wheel-King rules three, and the Golden Wheel-King rules all four continents. At the base of Mount Sumeru, there are four great continents surrounding it. Every small world around Mount Sumeru contains these four continents. Our Sahā World comprises one billion Mount Sumerus. That is to say, in Śākyamuni Buddha’s Sahā World—a trichiliocosm—there are one billion Earths, one billion Jambudvīpas, one billion Pūrvavidehas, one billion Aparagodānīyas (western continent), and one billion Uttarakurus (northern continent). Thus, there would be one billion Golden Wheel-Kings, while Copper and Iron Wheel-Kings would number even more. The blessings attained by these Wheel-Turning Kings were all obtained through making offerings to immeasurable thousands of koṭis of Buddhas. These are mundane blessings within the scope of worldly dharmas.

The Wheel-Turning King was immensely wealthy and sovereign, possessing power and great majestic virtue. He had the seven treasures: the elephant treasure, horse treasure, chariot treasure, jewels of gold and silver, and the jeweled carriage. The Wheel-Turning King could ascend his seven-jeweled carriage and instantly travel from Jambudvīpa to other continents, even reaching the Heaven of the Thirty-Three (Trāyastriṃśa) to visit Śakra, the Lord of Devas. This was due to the karmic resonance of the Golden Wheel-King’s blessings. Whatever he desired, he obtained—within the material scope of the desire realm, of course.

The Wheel-Turning King attained such blessings only after drawing near to immeasurable Buddhas. We cannot accomplish even minor things because we have not cultivated blessings. Regarding wealth and jewels, we lack sovereignty; no matter how much we crave them, they do not manifest. Without cultivated blessings, even university graduates or Ph.D. holders may strive their entire lives without success. Though they possess ability, they lack the blessings to obtain what they need. Those who cultivate blessings may be illiterate yet attain great wealth and honor. Many poets of the past lamented their unrecognized talents in verse—why? Talent alone is useless; one must also possess blessings. Everything we attain in this life comes from blessings cultivated in past lives. To have great blessings for our use, we must continuously cultivate blessings. All blessings do not fall from the sky; they arise from cultivating blessings by benefiting others, especially through making offerings and giving to the Mahāyāna Triple Gem.

The Golden Wheel-King made offerings to immeasurable Buddhas and planted so many roots of goodness only to become a Golden Wheel-King. If we fail to practice diligently and merely recite a single Buddha’s name, hoping to be reborn in the Pure Land and attain Buddhahood there, can we truly become Buddhas? We have only made offerings to Śākyamuni Buddha—and not even well—and in the Pure Land, we encounter only Amitābha Buddha. Can we then become Buddhas? Becoming a Golden Wheel-King required making offerings to immeasurable Buddhas—how much more so for the supremely superior fruition of attaining Buddhahood! The Buddha stated in the sutras that for sentient beings to attain Buddhahood, they must make offerings to immeasurable, boundless Buddhas. Beside each Buddha, they must listen to the Dharma, make offerings to Buddhas life after life, and fully accumulate blessings to become the World-Honored One, complete with both blessings and wisdom. Therefore, it is impossible to recite a Buddha’s name, reach the Pure Land, and immediately become a Buddha. Without experience in liberating beings, without having expounded the Dharma, without having cultivated blessings—one cannot attain Buddhahood so easily.

If it were truly so effortless—if reciting the Buddha’s name led directly to Buddhahood—what would happen when disciples seek the Dharma? If one cannot even expound the Hīnayāna teachings, let alone the Mahāyāna, how could one liberate beings? Moreover, where would these disciples come from? Without having liberated any disciples or formed karmic connections with beings, how could there be disciples? Without liberating beings, there are no disciples; without disciples’ assistance, one cannot establish a Buddha-land and cannot become a Buddha. For example, a king cannot rule without ministers or subjects. Merely reaching the Pure Land without liberating beings, lacking blessings, unable to expound the Dharma, deficient in wisdom, and incomplete in both blessings and wisdom—one cannot attain Buddhahood.