The Buddha’s compassion is immense. Whether you are an influential person, one with status, or an ordinary person, whether rich or poor, as long as you have a heart that seeks kindness and the Way and sincerely cultivate, the Buddha will save you unconditionally.
Saving people regardless of class or status
During the time of the Buddha Shakyamuni, a story was told about a disciple named Vasitha. He was initially a Brahmin, a special class within the Hindu caste system considered to be of priestly varna. One day, the Buddha asked Vasitha: “You were once a Brahmin, but now you have strong faith in my Dharma. Since you became a monk and followed me, have the Brahmins ever condemned you?”
Vasitha immediately replied: “Yes, Buddha! They condemned me very harshly! They say that Brahmins are the most noble race, born from the mouth of Brahma, and that the other races are inferior. They blame me for giving up the pure race to join the Buddha’s teachings.”
The Buddha seemed to have known all this long ago. He calmly explained: “Vasitha! Today, society is divided into different racial classes: Kshatriyas, Brahmins, Vaishyas, and Shudras. There are occupational distinctions in politics, religion, business, and labor, and this is understandable. However, to use this to define classes and to explain the superiority and inferiority of races is absolutely wrong.”
The Buddha continued: “Every caste has both good and bad qualities. For example, among the Kshatriya caste, many people commit evil deeds such as killing, stealing, adultery, deceit, greed, jealousy, anger, and wrong views. Similarly, among Brahmins, Vaishyas, and Shudras, many practice these evil deeds. Bad deeds will bring bad consequences. Even Brahmins cannot escape the law of cause and effect. If Brahmins were free of these evil deeds, it would be reasonable to claim that they are the superior caste, but this is not the case. Sowing good seeds leads to reaping good results, and this is not limited to Brahmins; it applies to all castes.”
The Buddha explained the matter further by saying: “You see, the Brahmins nowadays are different from those in ancient times. They marry and have children, just like ordinary people. They say they are Brahmans, born from the mouth of Brahma; these are called lies.”
“Vasitha! You must know that no matter which caste, as long as one shaves off his hair and beard, wears a monastic robe, and practices diligently, he can achieve the holy fruit. Those who achieve the holy fruit are called Arhats. Arhats are pure and the best!”
Framing the Buddha and receiving punishment
Not long after the Buddha taught this, the Brahmins and heretics of Shravasti saw that the Buddha’s Sangha (or community) was growing like the light of the sun and the moon. The flames of jealousy burned fiercely in their hearts. They began to plan to slander the Buddha. They used money and valuables to buy a girl named Chantse, and asked her to follow the Shravasti believers to the Dhwagarh Monastery to listen to the Buddha’s teachings.
One day, after listening to the Dharma and returning to the city, Chantse dressed in beautiful clothes and holding flowers in her hand, made it appear she was visiting Dhwagarh Monastery. In fact, she secretly stayed in a monastery of heretics.
The next morning, the people of Shravasti went to the Dhwagarh Monastery to pay their respects to the Buddha. Just as they arrived at the Dhwagarh Monastery, Chantse came from the opposite direction. Everyone greeted her, and she replied that she had stayed in the incense hall of Dhwagarh Monastery the previous day. A few months later, Chantse tied a small wooden basin tied to her abdomen with a belt in her undergarment to simulate a pregnancy.
Soon afterwards, when the Buddha was preaching on the Dharma seat, Chantse, who now appeared to be pregnant, joined the audience. While the Buddha was preaching, she suddenly stood up from the crowd. She told the Buddha: “Your eloquence in preaching is splendid, but now I want to ask you, since you and I have a marital relationship, why haven’t you built a delivery room for me yet? You’ve abandoned me and are really heartless!”
The Buddha remained unmoved
After Chantse said this, even those in the audience with deep faith were shocked. However, the Buddha sat on the Dharma seat with his eyes closed, dignified and motionless. At that moment, the wooden basin tied to her body suddenly fell to the ground with a thud. After her vicious plan was exposed, Chantse fled from the Dhwagarh Monastery in shame. The Buddha continued to preach as if nothing had happened.
Despite the evil plots of the Brahmins and other heretics being exposed, they remained intent on causing trouble without showing remorse. They attempted to frame the Buddha for a second time using women. A young woman named Sundari, at the behest of their leader, diligently visited the monastery morning and night.
A few days later, the heretics hired several thugs, paying them with gold and silver. One night, while Sundari was walking along the path of the monastery, they took advantage of her and killed her. That night, they buried her dead body in a garbage heap near the Dhwagarh Monastery.
The next day, the heretics reported the matter to the authorities, requesting a search of the area. After Sundari’s body was found, the heretics spread the rumor that Sundari had engaged in sexual misconduct with residents in the monastery, and that her murder must have been a result of a sexual dispute.
Those who firmly had faith in the Buddha and the Sangha knew this was a conspiracy of heretics. They were deeply concerned about how to clear this unjust accusation. They reported the matter to the Buddha.
After hearing this, the Buddha ordered a monk to go out into the street and tell the people: “Murder is a heinous act, an unforgivable sin. Having killed someone and then falsely accusing others is committing the dual sins of murder and lying. Such grave karma will sooner or later bring unfortunate retribution.”
Although the Buddha’s Sangha unfortunately encountered these persecutions, the Buddha, with his profound wisdom, had a perfect, holy personality and a pure nature. Those who understand, believe in, and take refuge in him naturally understand the Buddha. King Prasenajit of Shravasti, a devoted believer in the Dharma, did not doubt the purity of the Sangha. He ordered his minister to solve the case within a specified timeframe and bring the truth to light. The Buddha said: “Good and evil follow like shadows.”
Soon after, the perpetrators, having accepted money from a heretic, were drinking in a tavern. A dispute arose over the unfair distribution of the payment. They quarreled, and finally they were all arrested. They confessed that they had been instructed by the heretics who were the masterminds behind the plot.
King Prasenajit ordered the arrest of the heretic’s disciples and sentenced them severely for inciting murder. The truth was made public, and the heretics in Shravasti became even more ostracized by the people. The people viewed the Buddha’s noble character loftier than Mount Sumeru, and his fame as radiant as the sun and moon. Everyone flocked to take refuge in the Buddha and support the teachings of the Buddha.
Retribution, regardless of kinship
In fact, no one can stop the spread of Dharma. Anyone who attempts to disrupt it would be committing a great cosmic sin, unforgivable in the eyes of the gods. When Buddha Shakyamuni was preaching the Dharma, his father-in-law disrupted the Dharma and was then punished by heaven. This demonstrates that the Dharma is both compassionate and serious. Heavenly punishments are impartial.
Once, the Buddha was in Koliya. The ruler, King Sudhana, was the father of the Buddha’s original wife, Yasodhara. He was resentful of the Buddha for abandoning his beloved daughter to pursue his monastic life. When the Buddha was on his way to beg for alms, the King arrogantly blocked the road and openly obstructed the Buddha’s path.
He then rudely addressed the Buddha, saying: “How dare you come to my city to beg for alms! I will order the people of the city not to make offerings to you. You have renounced your kingdom, your father, and your wife, and are now madly pursuing a life of asceticism in the mountains. Although my city has an abundance of food, I cannot give it to someone who has renounced his kingdom, his father, and his wife. I order you to leave my place immediately!”
The Buddha’s teaching
The Buddha remained calm and showed no anger. Instead, he compassionately explained: “Please don’t blame me. From what you say, you should understand me. I have become a monk, and studying Dharma does not mean I want to abandon my kingdom, my parents, or my wife. Rather, I consider the world as my kingdom and all sentient beings my parents, brothers, wives, and children. This fulfills my aspirations. I have achieved all merit, virtue, and wisdom, becoming a Buddha. The universe and I are one, and my compassion extends to all. You are the lord of Koliya, and you should love the people of your city. I am the Buddha of the world; I should love all sentient beings.”
The Buddha then gave an important message to his former father-in-law: “You have a personal love for your children, and I sympathize with your intentions. However, in front of the Buddha of truth, this choice should have been abandoned long ago. Consider this carefully, and you will realize that the city is neither yours nor the food you own. You will leave one day, but your good and evil karma will always follow you.”
King Sudhana did not become enlightened after hearing the Buddha’s teachings. Although the Buddha was compassionate and did not hold a grudge against the King, the karma created by each person cannot escape the law of cause and effect. Less than a week later, King Sudhana died of a sudden illness.
Translated by Chua BC and edited by Helen London
Follow us on X, Facebook, or Pinterest
