English
But he, through one evil deed, is reborn in adversity of destiny itself. There, those deeds approach him and give their result in turn – sometimes causing him to be reborn in hell, sometimes in the animal realm, sometimes in the realm of ghosts, sometimes in the demon realm, not allowing him to lift his head from the lower realms even for a long time. Thus, he understands that those unable to give their result due to being obstructed by the attainment of a good destiny, ripen when they come to adversity of destiny. Another has many evil deeds. These would not ripen if he were situated in the attainment of a good basis. But he, through one evil deed, is established in adversity of the basis itself, ugly, misshapen, poorly formed, repulsive, like a goblin. If he is born as a slave in a slave woman's womb, they make him do all the defiled deeds, saying, "These are suitable for him," even up to the work of throwing away flowers. If she is a woman, they say, "These are suitable for her," They make him do all sorts of menial tasks, like cooking elephant food and such. Even if born in a wealthy family, royal officials, seeking tribute, label him a "house slave," tie him up, and take him away, like the wife of a wealthy man in the village of Kotalavāpī. Thus, he understands that these evil deeds, hindered by the attainment of favorable conditions, unable to give their result, ripen when adverse conditions are met. Furthermore, another person has many evil deeds. These might not ripen if he were born in a time of prosperity. But due to one evil deed, he is born in a time of adversity, in a harsh, lawless era, when humans live for only ten years, when the five dairy products disappear, and coarse grains are the best food. Although born in the human world, he lives like a wild animal. In such a time, there is no opportunity for good deeds to ripen; only evil deeds can. Thus, he understands that these evil deeds, hindered by the attainment of favorable times, unable to give their result, ripen when adverse times are met. Furthermore, another person has many evil deeds. These might not ripen if he were established in favorable actions. But established in unfavorable actions, he commits the ten unwholesome deeds, starting with killing. They seize him with his possessions and present him to the king. The king, after many investigations, has him executed. Thus, he understands that these evil deeds, hindered by the attainment of favorable actions, unable to give their result, ripen when adverse actions are met. Thus, evil deeds hindered by four favorable conditions, not giving their result, give it when four adverse conditions are met. Just as a certain man, through some deed, pleases the king. Then the king gives him a higher position and grants him a province. Unable to manage it properly, he destroys it like a monkey dropping a rice cake. Whatever vehicle or conveyance, slave or servant, park or property, he sees as valuable, he seizes by force. People, thinking "he is the king's favorite," dare not say anything. So he might clash with another royal official who is more favored. That official, seizing him, would have him beaten severely, dragged along the ground on his back, and then approach the king, saying, "So-and-so is causing unrest in your realm, O King." The king would have him imprisoned, and proclaim throughout the city, "What has so-and-so taken from whom?" People would come forward, raising a thousand cries, "He took this from me, he took that from me!" The king, even more enraged, would torture him in various ways in prison, then have him executed, saying, "Go, throw him in the charnel ground, and bring back the chains." This prosperity should be seen in this way. For just as that man, through some deed, gains the king's favor and obtains a higher position, so too, a common person, through some meritorious deed, is reborn in heaven. Just as at that time, when he causes unrest in the realm and seizes the possessions of others, no one dares to say anything against him, so too, when one is reborn in heaven, there is no opportunity for evil to ripen. Just as one day, he clashes with a more favored royal official, who, angered, has him beaten, reports him to the king, and has him imprisoned, so too, from that heaven, one falls and is reborn in hell. Just as the people cry out, "He took this from me, he took that from me!" so too, when one is reborn in that hell, all evil deeds converge and seize him. Just as they throw him in the charnel ground and bring back the chains, so too, when each deed is exhausted, one does not lift one's head from hell, but suffers for a whole eon due to the ripening of other deeds. For those beings who, having committed deeds that last for an eon, suffer in hell for an entire eon, are not one, not two, not a hundred, not a thousand. Indeed, the beings who suffer in this way exceed the bounds of calculation. Even in cases such as, "Certain wholesome undertakings do not ripen because they are obstructed by adverse destinies," the same principle applies. These should be understood. Here, someone has done many good deeds. These could ripen, if he were in a good rebirth. But due to one bad deed, he is reborn in a bad rebirth, in hell or the asura realm. In such a place, he cannot give rise to good results, only bad ones. Thus, he knows that those deeds, obstructed by the bad rebirth, do not ripen. Another also has done many good deeds. These could ripen, if he were in a good physical condition. But due to one bad deed, he is established in a bad physical condition, ugly, like a goblin. Even if he is born in a royal family, upon his father's death, they say, "What good is the kingdom to this unlucky one?" and he does not receive the kingdom. Even if born in a general's house, he does not attain the position of general. To clarify this meaning, the story of Dīparāja should be told: It is said that when sons were born, the king, pleased with the queen, gave her a boon. She took the boon and kept it. When the prince was only seven or eight years old, he made cocks fight in the royal courtyard. One cock flew up and pierced the prince's eyes. When the prince was fifteen or sixteen years old, Queen, the prince's mother, approached the king, thinking, "I will claim the kingdom for him," and said: "Your Majesty, you gave a boon when the prince was born. I took it and kept it; now I will take it." "Good, Queen, take it." "Your Majesty, there is nothing that I have not received from you. Now I claim the kingdom for my son." "Queen, your son is physically disabled. It is not possible to give him the kingdom." "Why did you give me a boon if you cannot give me a pleasing boon?" The king, being greatly pressed, said, "It is not possible to give your son the entire island of Lanka; but let him live in Nāgadīpa, having the umbrella raised." And he sent him to Nāgadīpa. He became known as Dīparāja. If he had not been blind, he would have ruled the entire Tambapaṇṇidīpa, three hundred yojanas in extent. He would have obtained kingship with its retinue. Thus, he understands that deeds obstructed by adversity of condition do not ripen. Furthermore, another has many meritorious deeds. These would ripen for one established in opportune time. But he, through one evil deed, is reborn in an inopportune time, in a time of bad kings, of crude people, harsh, unhealthy, short-lived, and base. And in such a time, meritorious deeds are unable to give result. Thus, he understands that deeds obstructed by adversity of time do not ripen. Furthermore, another has many meritorious deeds. These would ripen for one established in opportune effort. But this one, established in adverse effort, kills living beings… …fulfills all immorality. Likewise, families of similar standing do not intermarry with him; they avoid him from afar, saying, "This is a womanizer, a drunkard, a gambler, a wicked man." Meritorious deeds are unable to ripen. Thus, he understands that deeds obstructed by adversity of effort do not ripen. Thus, having come upon four kinds of fortune, a meritorious deed capable of giving result does not ripen, being obstructed by four kinds of adversity. Furthermore, another has many meritorious deeds. These would not ripen for one established in adverse destiny. But he, through one meritorious deed, is reborn in a fortunate destiny. There, those deeds approach him and give result in turn – sometimes causing him to be reborn in the human world, sometimes in the heavenly world. Thus, he understands that deeds, being obstructed by adversity of destiny and unable to give result, ripen having come upon fortunate destiny. Furthermore, another has many meritorious deeds. These would not ripen for one established in adverse condition. But he, through one meritorious deed, is established in fortunate condition, handsome, beautiful, pleasing, like a calf of Brahma. Because he is established in fortunate condition, meritorious deeds give result. If he is born in a royal family, even with older brothers present, [they say,] "This one's existence is prosperous, this "An umbrella is raised for him, there will be prosperity in the world," and they consecrate him to the kingdom. Born in the heir-apparent's palace, etc., upon his father's death, he obtains the position of heir-apparent, the position of general, the position of treasurer, the position of merchant-prince. Thus, knowing that these deeds, obstructed by the adversity of conditions, being unable to give their result, come to fruition upon encountering favorable conditions. For another, there are many meritorious deeds. These, existing in a time of adversity, would not ripen. But he, through one meritorious deed, is reborn in a time of prosperity, in the era of a good king and good people. For one reborn in such a time of prosperity, the meritorious deed gives its result. Here, the story of the Elder Mahāsoṇa should be told: