In the days when the Buddha was living in Rajagriha, in the vihara of the Forest of Bamboo, there was a genie yaksa who lived near a mountain situated inside the city; he was called Sata. He extended his protection over the great King Bimbisara, over the queen and the wives of the king, the princes, ministers, and all men. Thanks to his powers, the king and all men enjoyed peace and tranquillity. He ensured rain to fall in due time; the plants produced an abundance of flowers and fruits; the springs and the lakes were full; there was no famine and whatever one asked for was easily obtained. The sramanas, Brahmans, paupers, orphans, and merchants all came en masse to the country of Magadha, and this yaksa protected them all. Finally, Sata married a woman of his own kind and from among his relations and lived with her. At this time, in the north, in the country of Gandhara, there was also a yaksa called Pancala. He lived there, protecting the country, and upon it he granted tranquillity and abundance. There was no conflict on the borders of Magadha and of Gandhara. This yaksa also married a woman of his kind and lived with her. Thereafter, on one occasion, the yaksa of all the regions having gathered together, these two yaksa had opportunity to express their mutual congeniality and became friends. Later, after separating, each returned to his own residence. The yaksa Sata gathered the most beautiful flowers and fruit of Magadha and sent them to Pancala, and he in turn sent to Sata flowers and fruit produced in the north. In this way, over a long time they demonstrated to each other their feelings. At subsequent meetings, they picked up the thread of their friendship. Then Sata said to Pancala, "What can we do so that after our deaths our descendants make friends with each other and are not divided?" Pancala said, "Well said! I am of the same mind." Sata said, "We must contract an alliance by means of our future descendants. If between our two families, we produce a son and a daughter, we will marry them to each other." The other said, "It will be done!"

A little time later, the wife of Sata conceived and, her term fully come, she brought into the world a daughter. She was very beautiful, and all those who saw her loved her. At the moment of her birth, all the yaksa rejoiced greatly, and her parents gave her the name Abhirati.

Then Pancala, hearing of the birth of this girl, felt great joy and thought "The yaksa Sata is my friend; he has fathered a daughter, I must now father a son. She is, moreover, my (future) young, beloved daughter-in-law, it is appropriate and necessary to prepare a gift of necklaces and garments with which to adorn her person." He had them brought there along with a letter in which he said "I hear that you have fathered a daughter - this gives me great joy. I am sending to you the garments for her. Please deign to accept them." Sata, having received this message, replied with another letter. And now, Pancala thought of nothing else but to have a son. A short time later, his wife conceived, and her time having come, brought into the world a son. When it was time to give him a name, as he was the son of Pancala, he was called Pancika. Then the yaksa Sata, having learned that Pancala had fathered a son, thought: my friend has fathered a son. I cannot allow this opportunity to pass; I must send garments and ornaments with which to express my joy. It is he who will be the husband of my daughter, there is no doubt." And he wrote a letter saying "I hear that you have fathered a son; I am very happy. I send you some garments as a token of congratulations; please accept them in that they may convey the sincerity of my feelings."

Pancala having seen this letter, responded to it with another, saying "Here now is the realization of all the wishes that we have formed in our friendship. Let us wait until they are grown, and we will have the wedding."

Then the wife of the yaksa Sata was newly pregnant, and all the mountains uttered cries resembling the trumpeting of elephants. Her time having arrived, at the moment when she gave birth, the mountains shouted again with new cries. All of the relatives held counsel and said "The day when this child was conceived and at the moment he was born, all the mountains uttered cries. This son of Sata, he must be called Satagiri."

When he was grown, his father died and he himself became the head of the family. At this time, Abhirati was grown; she said to her younger brother, "I have the urge to go throughout the city of Rajagriha in order to take and eat all the children who are born there." The younger brother replied "Older sister, I have heard said that our father always protected the ruler of this city and all its people, that he provided them with tranquillity and drove away from them all afflictions. I too want now to give them my protection. I extend my protection to this location, and if someone else wants to cause harm to its people, I will prevent him and will protect them. But you, why have you now conceived this evil design? Abandon this thought!"

But under the influence of the persistent urge of a murderous wish formed in a previous existence, the yaksini again spoke to her brother and he replied as before. The brother, realizing that it was impossible to alter his sister's intentions, thought "I am not strong enough to cut short this evil thought. But while still living, my father wanted to give her in marriage. I must now bring about this marriage." And he wrote a letter to the yaksa Pancala saying, "My sister Abhirati has now reached a suitable age - we must form our alliance. Come quickly." Having received this letter, Pancala came to Rajagriha in order to conclude the ceremony, made the marriage, and returned home. A long time passed after Pancala's return to his city; the young woman and her husband loved one another. She made to him this speech, "Oh Benefactor, you know it is my desire to be able to take and eat the children of the people currently living in Rajagriha." He replied "Bhadramukha, it is there where all the members of your family live; if someone else came to harm them, my desire would be to prevent him from such a thing. How is it possible that so suddenly and out of such cruelty you have conceived of this evil notion? Speak to me of it no longer." This stemmed from the residual influence of a criminal vow formed in a previous existence. She cried out with impatience, looked at him angrily, and remained silent.

Some time later, she brought a son into the world and in succession she gave birth to 500, one after another. The youngest was named Priyankara. The power of the 500 sons increased; their mother drew on their violence in order to carry out the evil actions. However much her husband remonstrated with her, it was to no avail; she did not listen to anything he said. The husband, knowing her feelings, spoke of it no more.

At this time in Rajagriha, Abhirati ate one after another of the children of the residents of that city in the places where she passed. Then all of those who had lost their children said to the king, "All the children of your subjects have been stolen, and we don't know who has caused this great evil. Our grief is extreme - how can an end be put to it? We ask that the king in his goodness have this investigated." The king gave orders in all quarters of the city and placed guards at the gates to the four sides of the city. But the soldiers themselves were all carried off. From day to day their numbers grew fewer and no one knew what became of the people. The pregnant women were all carried off. One was disposed to go elsewhere.

At that time, great calamities began to pervade Rajagriha. All the princes, ministers, and leaders informed the king repeatedly that great crises were taking place throughout the land and explained these things to him in detail. Learning of this, the king was alarmed. He brought in the soothsayers and asked them for the cause of the trouble. They answered, "These calamities are the work of a yaksa. It is necessary to prepare without delay all sorts of excellent food and to offer sacrifices." The king gave clear orders, had them announced to the sound of a drum, and made it known to all the people: "All those who are currently residing in my estates without distinction as to natives or foreigners must prepare foods, perfumes and flowers; to clean the streets, the moats of the city and the populated districts; to place there decorations of all sorts; to make heard the drum, the music, the songs, the chimes and the bells; and to hang banners." Then the people of Rajagriha carried out the king's order, each applying himself to it with zeal; providing the foods, perfumes, flowers, and other similar things - the streets were as decorated as the Nandavana ; and everywhere sacrifices were offered. Although a great deal of effort had been taken in order to provide for all of this, the calamities, however, did not cease. The sufferings and terror reached boundless proportions.

Then the genie, Tian ____, protector of Rajagriha, made it known to everyone in a dream, "Your children have all been devoured by the yaksini, Abhirati. You must go to the place where the Bhagavat is; the Buddha will ease all of your pain." Then the people responded to the genie, "She who takes our children and feeds on them is an evil scoundrel of a yaksini - why call her Abhirati?" and all named her the yaksini Hariti. The people of Rajagriha, informed of this thing, all went to the place where the Buddha was and worshipped his feet saying, "Oh Bhagavat, for a long time this yaksini Hariti has not been good to the inhabitants of Rajagriha. At first, we had not any bad thoughts regarding her, but she harbors odiously cruel feeling towards us. She abducts all the children we have brought into the world and makes of them her food. We beg of you, oh Bhagavat, to have pity on us and to render her powerless." The Bhagavat received this request in silence. But they, understanding that the Buddha had granted it, worshipped before his two feet, thanked him, and turned back.

The next day at first light, the Buddha having taken his robe and his bowl, entered into the city in order to seek his food. Having begged following the order of the houses, he came back to the place where he lived and took his meal; after which he went to the residence of the yaksini Hariti. At that moment, the yaksini had gone out and was not at her home but the smallest of her sons, Priyankara remained at the house. The Bhagavat concealed him under his almsbowl and because of his power (as a) Tathagatha the older brothers could not see their youngest brother and the youngest brother could not see the older ones.

Then the yaksini returned to her house. Not seeing her little child, she was overcome by worry and set about to search for him everywhere. Next she questioned her children, "Where is Priyankara?" They answered, "None of us have seen him." Then she beat her breast weeping tears of grief; her lips and mouth dry and burning, her mind disconcerted and distracted, her heart torn from suffering; she went in great haste to the royal city and scoured through all the districts, the houses of ill-repute, and the byways; she searched everywhere in the gardens, the forests, the lakes, the ponds, the temples of the gods, the shrines of the spirits, the inns and the deserted houses, but she found nothing. Her sorrow increased and she panicked completely. She cast off her garments and began to utter great cries calling "Priyankara, where are you?" Finally she went out of the city and coursed through the villages, searching in the major hamlets without finding anything. She went in the four (cardinal) directions, reaching as far as the four oceans without seeing anyone. With her hair undone and allowing her body to be seen, she rolled in the earth, dragging herself on her elbows, crawled on her knees, crouched, sat. In this way she traversed successively through all the Jambudvipa, the Seven Black Mountains, the Seven Mountains of Gold, the Seven Snowy Mountains, Lake Anavatapta, the Gandhamadana of Jambudvipa, searching everywhere without finding anything. Her emotions, her despair were such that her throat no longer allowed anything to pass through. She went east to Videha, west to Godhaniya, and north to Kuru but no one did she see. Then she went to Sanjiva, to Kalasutra, to Samghata, to Raurava, to Maharaurava, to Tapana, to Pratapana, to Avici, to Arbuda, to Nirarbuda, to Atata, to Hahava, to Ahaha, to Utpala, to Padma, to Pundarika; she visited thus the sixteen main hells without seeing her son. Then she went over the Marvelous Mountain, climbed to the first level, then to the second, then to the third, passed the palace of Vaisramana-devi, arrived at the summit of the Marvelous Mountain, entered into the garden Caitraratha, then into the gardens Micraka, Parushyaka and Nandana looking everywhere without seeing her son. Then she went under the tree Parijata, reached the Sudharma hall, entered into the city of Sudarcana and wished to enter into the Vaijayanta of Indra. But the Great Spirit, Vajrapani, with innumerable yaksa, was at the door which he guarded. Seeing that she sought to enter, he drove her out of the city of Sudarcana.

Her suffering still increasing, she came to the place where dwelt Vaisramana-devi. She fell to the ground and prostrated her entire body on a great stone, weeping and keening, saying, "Oh great General! My little child Priyankara has been stolen from me and I do not know where he is. I beg you to find him and restore him to me!" Vaisramana said to her, "My Sister, don't let your trouble drive you into complete despair. Look who came and remains motionless beside your house on the day terrace." She responded, "Oh great General, it is only the sramana Gautama who is there." He replied, "If that is so, you must go in all haste to this Bhagavat and confide in him. He will help you to see Priyankara again."

Hearing these words, she felt as great a joy as a dead person who is brought back to life. She turned back towards her house. From a distance she saw the Bhagavat, the thirty-two marks and the eighty signs that decorated his body; the perfect light which he emitted surpassed the brilliance of a thousand suns and was identical to that of the Mountain of Marvelous Jewels. From the depths of her heart was kindled an ardent faith - all her pain disappeared; she felt as much joy as if she had already recovered her son.

Arriving at the place where the Buddha was, she worshipped the Buddha's feet, then moving back, sat down by his side and to him said, "Oh Bhagavat, it is a long time that I have been separated from the smallest of my sons, Priyankara. I am beseeching you, through your benevolence, allow me to see my son again!" The Buddha said "Yaksini Hariti, how many sons do you have?" She responded, "I have 500." The Buddha said, "Hariti, since only one of your 500 sons has disappeared, have you cause for grief?" She replied, "Oh Bhagavat, if I don't see Priyankara today, I will certainly vomit up my hot blood, and I will end my life." The Buddha said to her, "Hariti, because you no longer see one of your 500 sons, you feel such great pain. Those whose only child you take and devour, how then is their pain?" She responded, "Their pain is greater than mine." The Buddha said "Hariti, now you know the pain of being separated from that which one loves. Why therefore do you eat the children of others?" She replied, "I ask only that the Bhagavat give me his instructions." The Buddha said, "Hariti, you must receive my teaching. Grant safety to all of those who are inhabiting Rajagriha at this moment. If you do this, you will see Priyankara again without leaving this place." She replied, "Oh Bhagavat, from this moment I submit myself to the Precepts and the Order of the Buddha. I grant safety to all of those dwelling in Rajagriha at this time." After she had spoken thus, the Buddha revealed Priyankara to her. Then Hariti took refuge in the Tathagatha and received the teachings. All the people of the city had peace and were delivered of their sorrows.

After this, Hariti came up to the place where the Buddha was, received the three refuges and the five precepts: from not killing living beings; etc., as far as not drinking intoxicating liquor. Then she came up to the Buddha and said, "From this time on, what will my children and I eat?" The Buddha said, "Virtuous woman, don't be concerned. All of my sramana and disciples who are in Jambudvipa, for each meal following the sequence of meals will give to you the food of living beings; at the end of the line, having prepared a tray of food, they will call you by your name and will call your sons, and you will all eat your fill. You will never suffer from hunger. And if there is food remaining, then to all the living beings and to all the spirits living in the rivers, the mountains, and the sea, and to all the beings who eat, it will to them be offered and deliberately will they also be satisfied."

The Buddha said to Hariti, "And I also confer upon you to do the following: all the Sangharama of my Law, all the places where the monks and nuns live, you and your sons, day and night, with zeal you will protect them, you will not allow anything to do them harm and always you will give them peace. As long as my Law is not destroyed in the Jambudvipa, this is what must be done." After the Bhagavat had delivered these words, the mother Hariti and her 500 sons and all the masses of yaksa who had come felt a great joy and adored and served the Buddha.

Then the monks, having listened to the words of the Buddha, all felt doubt and asked the Bhagavat, "What prior deeds did the mother Hariti do in order to bring into the world 500 sons, to suck the vital energy of men, and to devour the children of the people of Rajagriha?" The Buddha said to the monks, "Listen. This yaksini and the inhabitants of this city must themselves pay the price for their prior actions. "Oh monks, in distant times, there lived in Rajagriha an oxherd. He took a wife and before long, she was pregnant. In those days, there was no Buddha, there was only a pratyeka-buddha. He revealed himself to men but preferred to live in solitude. According to the opportunity, he helped himself to that which he wanted which was at hand. There was then in the world only that one punvakseta. One day, this pratyeka-buddha, while wandering near the places of men, arrived at the city of Rajagriha. There was a grand festival to which had come 500 men. Everyone was arrayed with ornaments and bearing food and drink and making music, and they went together up to the festival gardens. On their way, they encountered the wife of the oxherd, pregnant, carrying a jug of curdled milk. They all said to her, "Sister, come dance and make merry with us!" The wife, seeing that, began to shout aloud with them; then, the passion growing, her eyes rolled up and her eyebrows raised, she began to dance with them. As a result, she exhausted herself and miscarried. All the people of the city went out into this garden; the wife, in great affliction, rested her head on her hand. Finally, with her curdled milk, she bought 500 mangoes. At this moment, the pratyeka-buddha came and approached this woman. From a distance, she saw his body, his peaceful spirit and his majestic, well ordered bearing. She saw him advance on the road and in her heart she conceived a respectful trust. Then coming before him, she worshipped his two feet, and taking the fruits of excellent perfume, she offered them to the saint. Pratyeka-buddhas can teach only with their bodies, and they cannot explain the Law by mouth. Wishing to do well to this woman, he spread his two wings, like those of the king of Hamsa, and rose in the air, causing all sorts of miracles to be seen. This ordinary woman saw these marvels and her heart became attached to this saint. As a great tree that falls, she flung herself to the ground, her hands joined, and she made this vow - "by the merit of the alms that I have made to this true punyaksetra, I request rebirth in the future in Rajagriha and to eat of the children of all who inhabit this city."

"Monks, what do you think of this? Could the oxherd's wife have done otherwise? It is this yaksini Hariti herself! It is because formerly, having made an alms offering of 500 mangoes to a pratyeka buddha, she made a criminal vow: that she has now been reborn at Rajagriha as a yaksini, that she has had 500 sons, that she has sucked the vital energy from men and has eaten all of the children of that city. Oh monks, I have always taught you that a malevolent action demands a malevolent retribution; a mixed action, a mixed retribution; and a benign action, a benign retribution. Endeavor to practice benign action and avoid malevolent action or mixed action because retribution is received through one's own self." Then all the monks having heard the words of the Buddha felt a great joy in their hearts, worshipped the feet of the Buddha and took their leave.

In the same location as above, until Hariti had received the three refuges and the five precepts of the Tathagatha, she was tormented by the other yaksa. Then she brought all her children and gave them to the Buddhist community. One day, seeing the monks going in search of their food, they changed into small children and followed behind. When the women of Rajagriha saw them, many of them were overcome by emotion and came to take them in their arms. They then disappeared. The women asked of the monks, "Whose children are these?" They replied, "They are the children of Hariti." The women said "Are these then the children of that yaksini so hateful and wicked?" The monks answered, "She has completely rejected all wickedness, and because of this, all the yaksa torment her. This is why from this time forward she has given us these children." The women thought "The yaksini has rejected her evil intentions and has given her children. Why would we then not give them ours also?" And they gave their children to the community. The community refused to take them. The women said then, "The saints have taken the children of that wicked yaksini; why then will they not take ours?" The monks took this opportunity in order to speak to the Buddha. The Buddha said, "Receive them." The monks obeyed these instructions. But although they received the children, they were not supervised and they went everywhere to amuse themselves at their whim. The monks told this to the Buddha. The Buddha said, "Once a boy has been given to the community, a monk will receive him and will tie to his head a piece of old kasaya and will watch over him. If many boys have been given, the monks of all ranks, superior, average, and lower, will receive them and will share them according to their desire and will watch over them just as said before so that they will not be the target of suspicion. Then the parents came back bearing gifts in order to compensate (the expenses incurred by the children) and to withdraw them. The monks did not accept. The Buddha said, "Accept." Subsequently, these children conceived affectionate feelings, and they returned bearing clothing which they offered to the monks in recognition of their good deeds. The monks, knowing their feelings, would not accept. The Buddha said, "Receive them." As the Buddha was saying that they must receive the presents offered in exchange for the children, six monks went to ask the parents for the entire compensation. The Buddha said, "Don't ask the price; learn to content yourselves to receive that which they give according to their wishes."

In the same location as above, the yaksini Hariti gave all her sons to the community. During the night while they were sleeping, they were tormented with hunger and let out groans of complaint. Once morning came, the monks took this opportunity to tell the Buddha of this matter. The Buddha said "Once morning has come, take them something to eat while saying their name and rendering homage to them." It happened also that during times of abstinence they wished to eat. The Buddha said, "You must give food to them." It happened also that they wished to eat at forbidden times. The Buddha said, "You must give to them." It happened also that they wished to eat that which was left at the bottom of the monks' bowls; the Buddha said, "You must give it to them." It happened also that they wished to eat of impure things; the Buddha said, "You must give these to them."

*Cited in Taisho as: Genben shuo yiqie youbu binaye zashi, T.XXIV, 1451. Translated into Chinese by Yijing. My English translation is based on Noel Peri's version in "Hariti la mere-de-demons," 3-14.