菩薩本生鬘論

Origin 4:

THE TATHAGATA’S SUPREME MIRACULOUS TRANSFORMATIONS

At that time, the Blessed One, together with one thousand two hundred and fifty disciples, all great arhats, traveled about teaching and came to rest in Rajagriha, in the kingdom of Magadha. The king of that land was named Bimbisara. By nature he was benevolent and gentle, and for a long time he had cultivated virtue. He had attained the first fruit, his faith was irreversible, and his reverence and trust in the Three Jewels grew ever deeper. He regularly offered the Tathagata and the Sangha of bhiksus the finest foods, robes, bedding, medicines, and other necessities.

Long before this, throughout Magadha, as well as in its capital Rajagriha, Purana and the other teachers belonging to the six schools of non-Buddhist ascetics had spread false doctrines and deluded the people, and quite a large number followed them. The king had a younger brother who was deeply devoted to these non-Buddhists, reverently serving them with the four requisites and calling this the true path.

When the sun of the Buddha appeared in that land, the precious Dharma immediately flourished. The king earnestly urged his younger brother to take refuge in the Three Jewels, but he remained obstinately attached to false teachings and would not heed the advice. He even said to his royal elder brother:

“I already have my own teachers. I have no need to pay homage to Gautama!”

The king again told him:

“A field of merit is difficult to encounter. You should prepare every kind of excellent food and drink as an offering to the Tathagata.”

Because the king’s words were reasonable, the younger brother dared not oppose him. He therefore arranged a great almsgiving without restricting attendance, welcoming anyone who came of his own accord.

He set out tables, chairs, and seats and prepared an exceedingly sumptuous array of foods. He then secretly ordered a servant to invite the six non-Buddhist teachers. They accepted the invitation and came, taking the places of honor.

Because the Buddha and the Sangha had not yet been invited, they did not come of their own accord. The king said to his younger brother:

“Although you have not personally gone to invite the Buddha, you must at least send someone to extend the invitation.”

When the invitation was delivered, the Buddha accepted and came to the assembly with the great community, all bearing themselves with perfect dignity. Seeing that the non-Buddhists were already seated upon the high seats, the Buddha used his miraculous power to move them down to the lower row. They looked at one another and told each other to rise and move their seats upward, but the seats remained fixed, and they still found themselves sitting below. This happened three times, until at last they had no choice but to remain there in embarrassment.

When it was time to wash their hands, the Buddha told the donor to invite his own teachers to wash first. Yet the lid of the water vessel remained tightly shut. It had to be brought to the Buddha so that he might wash first, whereupon the water immediately flowed from the vessel.

Next came the invocation of blessings. The Buddha again told the donor to invite his teachers to pronounce the blessing first, but the mouths of the six teachers seemed to become rigid, and they could not utter a word. The Buddha then had to be invited. He pronounced the blessing in his Brahma voice, whose pure sound resounded far and wide, delighting all who heard it.

When it was time to eat, matters proceeded in the same way. The food brought to the six teachers immediately flew into the air. When food was offered to the Buddha and the Sangha, the dishes descended from the sky. After the Buddha and the Sangha had finished their meal, washed their hands, rinsed their mouths, and cleaned their teeth, seats were spread and they sat down.

When it was time to teach the Dharma, the Buddha likewise asked that the donor’s teachers be invited to speak first. But, just as during the invocation, all six teachers seemed to have been struck mute. When the Buddha’s turn came, the Tathagata used his Brahma voice to expound the wondrous Dharma throughout the assembly. All who listened gained understanding. King Bimbisara’s younger brother attained purity of mind and faith and understanding in the Buddhadharma. He therefore took refuge in the Three Jewels and attained the first fruit. Others in the assembly attained the second fruit, while some even exhausted all outflows and attained arhatship.

The non-Buddhists’ scheme failed that day, so they harbored distress and anger, and their minds were never at peace. Afterward, each sought a secluded place in the hope of learning extraordinary arts. Mara Papiyan feared that these non-Buddhists had become timid and could no longer preserve the various false paths he had transmitted to them.

He therefore descended and assumed the appearance of one of the six teachers. Before each one, five others demonstrated magical arts: flying through the air, emitting water and fire from their bodies, multiplying one body into many, and manifesting transformations of every kind. The non-Buddhists thus became even more confident, and all their former feelings of humiliation vanished.

Judging themselves now capable of surpassing the Sramana Gautama, they went together before the king and boasted of their miraculous arts. They asked the king to invite the Buddha to a contest so that it might be seen who was superior and who inferior.

King Bimbisara smiled and said:

“I see that you practitioners of false arts are utterly deluded. The Buddha’s majestic virtue is vast and cannot be fully expressed in words! You truly wish to compare the glow of fireflies with the light of the sun, water collected in an animal’s footprint with the waters of the ocean, an anthill with Mount Sumeru, and the lowly body of a jackal with the form of a lion. The difference between high and low, great and small, is already perfectly clear, and you should recognize it yourselves.”

The six teachers said:

“Your Majesty has not personally witnessed our wondrous transformations. Why, then, do you regard us with such contempt?”

The king consented and appointed a date seven days later for the non-Buddhists to come to the arena and compete in miraculous arts.

The king personally went to the Buddha, related all that had happened, and said:

“May the Blessed One skillfully display his majestic power, subdue this wicked faction, and lead them back to the true path.”

The Buddha said:

“Great King, the Tathagata himself knows the proper time.”

Hearing these words, the king believed that the Buddha had accepted. He therefore ordered his ministers to find a very spacious site, level and clean it, hang banners and pennants, and arrange seats. On the appointed day, the people all eagerly awaited the Tathagata’s arrival. Yet that day the Tathagata and the great community departed Rajagriha and went to the kingdom of Vaisali. The king ruling that land, named Licchavi, led his officials and people out of the royal palace to welcome the Buddha and the Sangha. The six non-Buddhist teachers loudly declared that they had known all along that the Sramana Gautama’s wisdom and arts were shallow and meager, and now that he was compelled to compete, he had fled in fear.

When King Bimbisara heard that the Buddha had left his kingdom, he prepared offerings sufficient to fill five hundred carts. The king, his officials, and one hundred thousand people, bringing all the necessities, followed the Buddha.

The six non-Buddhist teachers then appeared before King Licchavi and said:

“Your Majesty, permit us to compete with the Sramana Gautama in miraculous transformations.”

The king said:

“You are truly foolish, imagining yourselves virtuous and capable! I fear only that you will bring humiliation upon yourselves.”

The king then went to the Buddha and said:

“Blessed One, the six non-Buddhist teachers are eager to compete with you in miraculous arts. May the Tathagata subdue that wicked faction.”

The Buddha said:

“Great King, the Tathagata himself knows the proper time.”

Hearing the Buddha say this, the king thought he had agreed. He returned and ordered preparations like those made by King Bimbisara. On the appointed day, the people crowded together to watch the contest of miraculous arts. But that day the Tathagata again led the great community away from Vaisali to the kingdom of Kausambi. The king of that land, named Udayana, heard the news and assembled all his officials, high and low, together with a vast multitude, to welcome the Blessed One and the great community.

When the people of Vaisali did not see the Buddha early that morning, they asked one another:

“Why has the Buddha gone to Kausambi?”

Seeing this, the six teachers became still more boastful and said to their disciples:

“It is clear that the Sramana Gautama dares not face us.”

When King Licchavi learned that the Buddha had left his kingdom, he too prepared necessities filling five hundred carts to follow him and make offerings. The king, his numerous officials, and seventy thousand people, bringing all necessities, followed behind the Buddha.

From Kausambi the Buddha traveled to the kingdom of Vajji. From Vajji he went to Taksasila, then to Varanasi and Kapilavastu, finally stopping in the kingdom of Sravasti.

As the Blessed One passed through these kingdoms, countless millions and billions of people, officials, and kings welcomed him with great ceremony and made reverent offerings. In every kingdom through which the Buddha passed, the six non-Buddhist teachers continually followed behind, challenging him to a contest of miraculous arts and boasting of their own abilities.

The kings brought their officials and people—immeasurable hundreds of thousands, millions, and billions—until riversides and open fields were packed with those pouring toward Sravasti. The king of Sravasti at that time was Prasenajit, a ruler of great majestic virtue, revered by all and renowned everywhere.

The six non-Buddhist teachers again went before Prasenajit and said:

“Your Majesty, the Sramana Gautama has avoided us, roaming throughout the kingdoms in an attempt to escape. We and our disciples have resolutely pursued him and have now arrived here. We ask Your Majesty to permit us to compete with the Sramana Gautama and determine who is superior.”

King Prasenajit said to the non-Buddhists:

“The sacred virtue of the Tathagata is inconceivable. How dare foolish ordinary men such as you contend with him for superiority?”

The king went to the Buddha, fully related all these events, and beseeched the Blessed One to display a small measure of miraculous transformation so that the people of every kingdom might behold the Buddha’s spiritual power and distinguish the false from the true.

The Buddha said to King Prasenajit:

“Great King, this is no minor condition. Now is indeed the proper time, and I shall act as you have requested.”

The king immediately ordered his officials to prepare and arrange the assembly ground, set out seats, and provide flowers and incense of every kind. All the kings, officials, and people throughout the lands gathered together.

On the first day of the month, at daybreak, the Buddha and the great community arrived at the assembly ground before anyone else. That day King Prasenajit, with a pure mind, prepared an almsgiving and personally presented food, drink, washing water, tooth sticks, and other requisites to the Buddha.

After accepting a tooth stick, the Buddha cast it upon the ground. From that tooth stick sprang a flourishing green shoot that grew with extraordinary speed, gradually reaching a height of three hundred yojanas. Its canopy spread across two hundred yojanas, and its branches, leaves, flowers, and fruits were formed from the seven treasures and displayed many different colors. Each color emitted its own radiance, and the fruit tasted like amrta.

Seeing the Buddha manifest such miraculous power, all the people developed reverence and praised what they had never witnessed before. The Buddha taught the wondrous Dharma according to the capacities of the assembly. Those who listened understood, their minds awakened to liberation, and they attained irreversibility.

On the second day, King Udayana of Kausambi invited the Buddha and made offerings. Between the borders of two kingdoms, the Buddha manifested two great mountains, lofty, vast, and beautiful. They were formed from the seven treasures and shone brilliantly in every color.

From the summit of one mountain poured countless kinds of rice and soup, fragrant and delicious, with a flavor like sudha. Immeasurable beings from the kingdoms came together and partook of them, and all were fully satisfied.

The second mountain poured forth abundant tender, fragrant grasses that were neither bitter nor coarse. Cattle, horses, elephants, goats, and other animals all ate their fill.

Seeing the Buddha’s miraculous transformations, all the people of the various kingdoms developed reverent faith and endlessly praised what they had never witnessed before. The Buddha taught them the Dharma, and everyone awakened and attained the fruit of stream-entry.

On the third day, King Suddhacanda of Mahavajji invited the Buddha and made offerings. The king presented pure water for the Buddha to rinse his mouth and wash his hands. When the Buddha had finished, he poured the water upon the ground, and that place became a pond made of the seven treasures. Each side extended two hundred miles, and the pond was filled with water possessing the eight qualities. Four-colored lotuses grew everywhere, near and far, exuding a pure fragrance. Seeing the Buddha display such miraculous transformations, the entire assembly developed reverent faith. The Buddha again taught them the Dharma. Their minds awakened, they left defilement and impurity far behind, and all attained the first fruit.

On the fourth day, King Dabhami of Taksasila invited the Buddha and made offerings. The Buddha then transformed the four sides of that jeweled pond into eight great rivers. Their waters were clear blue, their waves surged against one another, and they flowed without cease. The sounds of the running waters proclaimed the Dharma of the eight liberations and the paramitas, and all who heard them aroused the aspiration for bodhi.

On the fifth day, King Brahmadatta of Varanasi invited the Buddha and made offerings. From the golden mouth of the Tathagata issued golden rays that illuminated the entire trichiliocosm. Bathed in this radiance, beings experienced ease in body and mind, just like the bliss of the third dhyana. The Buddha taught them the Dharma, and the entire assembly attained the pure Dharma eye.

On the sixth day, King Licchavi of Vaisali invited the Buddha and made offerings. The wondrous power of the Tathagata’s compassion equally sustained all beings in the assembly, enabling each of them to understand clearly the mixed good and evil karmic consequences of every person’s differing actions and thoughts. They all became fearful, yet also developed joy and praised the Tathagata’s merit. The Buddha taught them the Dharma, and each gained thorough awakening, aroused a pure mind, and abided in the patient acceptance of the non-arising of dharmas.

On the seventh day, the Sakyans of Kapilavastu invited the Buddha and made offerings. Through his spiritual power, the Buddha caused everyone in the assembly to see himself as a holy wheel-turning king, endowed with the seven treasures and surrounded by one thousand sons, while lesser kings, officials, and people all respectfully obeyed him. Everyone rejoiced and praised the Tathagata’s merit. The Buddha taught them the Dharma, and all aroused the aspiration to attain unsurpassed bodhi.

On the eighth day, Sakra, Lord of the Devas, knew that the Buddha, the Blessed One, was using spiritual power to subdue and transform the wicked faction. He therefore descended into the human world and invited the Buddha to receive offerings. For the Buddha, Sakra fashioned a lion throne from the seven treasures. When the Buddha ascended the throne, its radiance shone brilliantly. Sakra, Brahma, and the devas stood in attendance on either side, while the entire assembly sat in complete silence.

The Tathagata then extended his golden arm and pressed his hand upon the seat. Suddenly a sound arose like the roar of a king of elephants. At that instant, five great yaksas pushed everyone aside, seized the six teachers, and dragged them before the Dharma throne. The deity Guhyapada held above his head a vajra club blazing with fire. All six teachers were terrified and fled in haste, overwhelmed with shame and humiliation. Ninety thousand disciples of the six teachers took refuge in the Buddha and asked to become his disciples. The Buddha said, “Welcome, bhiksus.” Their beards and hair immediately fell away, they became sramanas, and all attained arhatship.

King Bimbisara then said to the Buddha:

“Blessed One, although the six non-Buddhist teachers were born in an age when they could encounter the Buddha, they did not receive the grace of deliverance. I wish to hear the causes from their former lives.”

The Buddha said:

“Great King, listen with utmost attention! In the past, immeasurable and incalculable kalpas ago, there was in this Jambudvipa a king named Sakuli. Although he had ruled for a long time, he had no one to inherit and preserve the throne. Whenever he thought of this, he was filled with sorrow. He therefore resolved to perform extensive deeds of merit and benefit, hoping that his wish might be fulfilled. Seeing this, Sakra, Lord of the Devas, appeared as an excellent physician and came to the royal palace to ask the cause of the king’s sorrow. The king explained everything to him. The physician said:

“‘For Your Majesty’s sake, I shall climb the Snow Mountains, gather a marvelous medicine, and bring it back for the queen to drink. She will then bear a child.’

“The king was exceedingly joyful.

“After the physician gathered the marvelous medicine and returned to the inner palace, he decocted it in milk and presented it to the king for the queen to drink. The queen found its odor repulsive and, moreover, did not trust it, so she refused to drink. The excellent physician took his leave and departed.

The other palace ladies divided the medicine among themselves and drank it. Before long, they all felt that they had conceived. When the queen heard this, she regretted her decision and lamented sorrowfully.

She had people search for the former medicine. Fortunately, a small amount of residue remained. She decocted it in milk and drank it, and afterward she too conceived.

When the other ladies reached the time of delivery, each gave birth to a handsome infant, greatly delighting the king. The queen was the last to give birth. She bore a prince whose face was exceedingly ugly and whose body resembled a tree stump.

The king and queen were both displeased at the sight and consequently named the prince Zhou Wu. As the years passed, Prince Zhou Wu grew to maturity, and his martial skill and strength surpassed those of other men.

“At that time, longstanding enemies from a neighboring kingdom invaded the frontier. The king sent the prince to suppress them, and the prince repelled the enemy forces. The king’s love for his son consequently arose, and he began seeking a bride for him.

“King Sakuli had heard that King Lisbath, ruler of a distant kingdom, had a princess of extraordinary beauty. He sent an envoy to seek her hand for the prince, hoping that King Lisbath would agree. Six other kingdoms had also heard of the princess’s renown and desired her, so they vied with one another to propose marriage. As a result, the armies of the six kingdoms began fighting. King Lisbath then made his intention clear: ‘If I agree to give the princess to any one kingdom, the others will resent me. Therefore, whichever kingdom defeats the others shall welcome my princess as its bride.’

“When Prince Zhou Wu heard King Lisbath’s declaration, he realized that the kingdoms were truly contending with one another. He therefore equipped his young and vigorous troops with sharp weapons and led them courageously into battle. He prevailed and presented the severed heads of the six kings to King Lisbath. The king was exceedingly joyful and accepted the prince as his son-in-law. Prince Zhou Wu took command of the soldiers of the six kingdoms and returned to his native land with his wife.

“When the princess saw Prince Zhou Wu’s ugly appearance, she often showed fear. The prince felt humiliated, and his mind knew no peace. He secretly entered a deep forest, intending to kill himself. Sakra, Lord of the Devas, knew of the prince’s intention and descended into that forest. He skillfully consoled the prince and gave him a precious jewel, telling him to conceal it at the crown of his head; he would then possess an appearance no different from Sakra’s own. Kneeling, the prince accepted the jewel and joyfully returned to the royal palace. When his wife saw him, she did not recognize him and asked:

“‘Who are you?’

“The prince then fully related how he had obtained the jewel.

“From that time onward, the prince was no longer called Zhou Wu, but was given the name Sudarsana.”

The Buddha said to King Bimbisara:

“King Sakuli of that time is now my father, King Suddhodana. The royal consort of that time is now Lady Maya. The ugly prince was I myself, and his beautiful wife is now Lady Yasodhara. The six kings of that time are now Purana and the other six teachers.”

Origin 5:

THE TATHAGATA CANNOT BE HARMED BY POISON

At that time, the Blessed One was traveling and teaching in Rajagriha. The ruler of the kingdom was then King Ajatasatru, who had newly aroused pure faith and taken refuge in the Buddha. He always provided the four kinds of offerings in abundance.

Consequently, the great ministers, the populace, and the fourfold assembly all drew near and reverently honored the Tathagata. The Buddha used his Brahma voice to expound the wondrous Dharma, instructing his disciples to abandon the ten evil karmas: they must not take life, steal another’s property, engage in sexual misconduct, speak falsely, speak frivolously and ornately, speak divisively, speak harshly, be covetous, harbor anger, or hold wrong views.

Through the Buddha’s teaching and transformation, these beings practiced the ten wholesome deeds and, with purified bodies and minds, abided in the Buddhadharma.

At that time, there was a wealthy elder named Shenri. He was immensely rich, possessed immeasurable wealth and great influence, and had always served non-Buddhist teachers, clung to wrong views, and followed the Brahmanical teachings.

The non-Buddhists saw that King Ajatasatru, the great ministers, and countless people had turned in reverent faith toward the Tathagata, while their own disciples had dwindled and their offerings had become meager. Harboring jealousy, they wished to murder the Buddha. They therefore went to the home of the elder Shenri and devised a plan with him. They said:

“The Sramana Gautama often claims that he clearly knows all things in the three realms and knows the thoughts of others in advance. Let us now devise a way to test whether this is true.”

The elder said:

“Indeed, but how shall we test him?”

The non-Buddhists said:

“Elder, you must pretend to take refuge in the Buddha, invite him to your home, and prepare offerings of the finest food and drink. If the Sramana knows beforehand, he will not accept the invitation. But if he accepts it, then the Sramana Gautama and his followers will certainly meet disaster.”

The non-Buddhists proposed: “First, dig a deep and wide pit inside the gateway and fill its bottom with blazing logs. Cover the pit with an iron plate supported by a lever, then spread a thin layer of earth over it. Wait for the Sramana Gautama and his disciples to pass over it. If they turn aside and safely go around the fire pit, act as though nothing has happened. Next, greet them, invite them directly into the dining hall, and serve them rice mixed with poison.”

The elder Shenri praised this as an excellent plan and carried out each detail exactly as the non-Buddhists had instructed. He ordered his servants to dig the pit in haste and arrange everything according to the scheme. The elder then went to the Buddha and, displaying reverence, invited him. The Buddha knew that the elder’s conditions for transformation had ripened, so he silently accepted. The non-Buddhists were exceedingly delighted.

The elder had a son named Candraprabha, who was just sixteen years old. He was intelligent and quick-witted, had cultivated roots of goodness for many lives, and possessed the wisdom to know his previous lives. He said to his father:

“Through the Tathagata’s spiritual wisdom, he knows as soon as a being gives rise to a thought. The non-Buddhists are foolish people. Father, you must be cautious and not trust them.”

The elder Shenri did not heed his son’s words. He continued with the plan, digging the fire pit and mixing poison into the rice. He waited for dawn, then sent someone to invite the Buddha and see what would happen.

Knowing everything beforehand, the Tathagata instructed the bhiksus to carry their alms bowls and follow behind him. At the same time, the Four Great Heavenly Kings, Sakra, Brahma, and hosts of devas, nagas, ghosts, spirits, and others all attended the Buddha. The Buddha then manifested miraculous transformations.

First, he emitted golden rays that shone directly upon the elder Shenri’s house. He then proceeded serenely toward the elder’s home with the great assembly. The Buddha’s majestic form shone brilliantly like the moon among the stars.

As he approached the main gate, the great earth displayed the six kinds of trembling. The sick were healed, the blind could see, the deaf could hear, every poison was neutralized, and the minds of the insane became lucid again. All kinds of musical instruments played harmoniously by themselves, and rare birds and beasts suddenly leapt about and cried together.

Through the Buddha’s spiritual power, the concealed fire pit immediately became a vast, clear pond, in which thousand-petaled lotuses appeared. The Tathagata stepped upon them and slowly entered first, while the great disciples followed in orderly rows, each stepping upon hundred-petaled lotuses.

When the elder Shenri witnessed the Tathagata’s miraculous transformations, he awakened and recognized his own ignorance. Overcome with fear, he hurriedly bowed with his head and face to the ground, reverently paid homage to the Buddha, begged forgiveness, and reproached himself for his sinful act.

As mealtime approached, the elder wished to order his servants to quickly cook other fragrant, delicious rice to offer to the Tathagata. The Buddha told him:

“Bring me the rice already mixed with poison. There is no need to cook other rice.”

The Buddha also instructed the great assembly that, after receiving this rice in their bowls, they must not eat it immediately. The Buddha continued:

“Ordinary beings in the world possess three poisons: first, craving; second, anger; and third, delusion. Over innumerable great kalpas, the Tathagata has extinguished the fire of afflictions and made his mind pure and clear. He has completely eradicated these three poisons. Even if a poison were as great as Mount Sumeru and a fire pit as vast as the ocean, neither could harm the Tathagata’s body. Therefore, through the wondrous power of the true practice of the Buddha, Dharma, and Sangha, every poison in this poisoned rice shall be eliminated.”

The Buddha and the great assembly ate the meal, and all remained peaceful and unharmed. The non-Buddhists then fled and hid themselves.

The elder Shenri knelt, bowed at the Buddha’s feet, and said:

“Blessed One, I was exceedingly foolish and followed false teachers in committing this evil deed. May your great loving-kindness and compassion take pity on me and accept my repentance, freeing me from sorrow and fear.”

For the elder, the Tathagata taught the Dharma of the Four Noble Truths: suffering, its origin, its cessation, and the path. After hearing it, the elder attained purity of mind, gained faith and understanding, and attained the first fruit. He paid homage to the Buddha and withdrew.

Origin 6:

THE RABBIT KING SACRIFICES HIS BODY AS AN OFFERING TO A BRAHMACARIN

In a former age, the bodhisattva was a rabbit king. Because of residual karmic causes from his previous lives, although he received the body of a rabbit as retribution, he could speak in a human tongue. The rabbit king was upright and honest by nature and had never known falsehood. He devoted himself to accumulating wisdom, was steeped in loving-kindness and compassion, and never gave rise to a thought of killing. Among immeasurable hundreds of thousands of rabbits, his innately gentle and disciplined nature made him foremost among his kind.

The rabbit king expounded the scriptures and Dharma to his followers, urging the herd to listen attentively and reflect well:

“From beginningless kalpas until now, you and I have failed to cultivate right conduct and have therefore followed karma in wandering through the evil destinies. Because of four causes—greed, anger, delusion, and pride—we have fallen into the three evil realms.

“Some, through greed and stinginess, commit the ten evil karmas. Because of these causes and conditions, they fall among hungry ghosts. As their greed and miserliness continually increase, their throats become as narrow as the eye of a needle. For many long kalpas, they do not even hear the name of water. If they see a little rice, it immediately turns into fire. With skin wrapped around their bones, they suffer the torments of hunger and thirst.

“Some, through anger, commit the ten evil deeds. Because of these causes and conditions, they fall among animals. They may become beasts such as tigers, rhinoceroses, venomous snakes, creatures without legs, or creatures with many legs, devouring one another. Or they may take the bodies of camels, buffaloes, cattle, and the like, suffering the retribution of bearing heavy loads over long distances, with sores upon their necks and mouths, thus repaying debts from former lives.

“Some, through delusion, commit the ten evil deeds. Because of these causes and conditions, they fall into the hells. Lacking right wisdom, they deny cause and effect, slander the Buddha, Dharma, and Sangha, and sever the seed of wisdom. As punishment, they undergo countless torments in the eight cold hells, the eight hot hells, the mountain of knives, the forest of swords, and elsewhere.

“Some, through self-conceit, commit the ten evil deeds. Because of these causes and conditions, they fall among the asuras. Their minds are habitually deceitful, arrogant, and self-important. They shun spiritual friends and have no faith in the Three Jewels. Although they receive meritorious rewards like those of the devas, they suffer through warfare and continually have their hands and feet maimed.

“I have now spoken only briefly of the suffering undergone in these realms. Even if I explained it fully for an entire kalpa, I could not exhaust it. Furthermore, because you and I lack the eye of wisdom and our delusion has continually increased, we have received the bodies of rabbits.

We constantly endure hunger and thirst and lack grass to eat and water to drink. Whether we live in open fields or deep forests, we are always anxious and afraid. We may encounter calamity through nets, snares, pits, and traps, or be shot and killed by hunters.

We must become utterly disenchanted with our present suffering and leave these perils far behind. Each of you should arouse a courageous mind, resolve to practice the ten wholesome deeds, strive to escape the evil destinies, and seek birth in a blessed realm.”

At that time, the rabbit king regularly taught his own kind such essential Dharma as accorded with their capacities.

There was then a non-Buddhist ascetic of the Brahmin caste who, weary of the world, had entered the mountains to cultivate the way of the seers. He had left sensual desire behind and did not give rise to anger. He drank clear water, ate flowers and fruit, delighted in secluded places, and allowed his fingernails, beard, and hair to grow long, displaying the appearance of a brahmacarin. One day, he suddenly heard from afar the rabbit king’s voice expounding scriptures and teaching the Dharma to the herd. The brahmacarin lamented to himself:

“Although I have obtained a human body, I am foolish and devoid of wisdom. I am inferior to that rabbit king, who understands the wholesome Dharma and uses it to awaken his own kind. This rabbit king must certainly be a great sage who has expediently assumed a transformed body, or perhaps Brahma, Mahesvara, or another such being.

By hearing the rabbit king teach the Dharma, I have left the afflictions behind, and my body and mind have become at ease. This rabbit king is compassionate by nature and is well able to discover the teachings of the ancient sages and distinguish the principles of good and evil retribution. For so long I have dwelt in mountain caves, worn grass for clothing, and lived on flowers and fruit, seeking the path beyond the three realms.

Yet I have never encountered such guidance from any teacher or friend. Now that I have heard it, my joy is boundless.”

The seer then rose, joined his palms, went to the rabbit king’s dwelling, and spoke gently:

“Wondrous Great Being! You expediently manifest a rabbit’s body and extensively proclaim the essential Dharma for sentient beings. You are truly a bearer of the great Dharma and a treasury containing all right Dharma. I ask you to reveal, explain, and teach me the supreme Dharma gate by which one ultimately escapes the suffering of the three realms. I formerly studied the Brahmanical path and for a long time exerted myself in bitter practice, yet it has yielded almost no result! It is like a fool drilling into ice in search of fire; no fire can possibly be obtained. I now wish to rely upon you, benevolent one, as my refuge.”

The rabbit king replied:

“Great Brahmin, the Dharma of liberation that I teach today can uproot suffering completely. It accords with your capacity and will fulfill your aspiration. I shall withhold nothing. Long ago, I eradicated every defilement of greed and stinginess. Wishing to benefit sentient beings, I delight in remaining within samsara to teach and transform my own kind, and therefore I have received this rabbit body.”

When the seer heard the rabbit speak in this way, his mind became exceedingly joyful, for he had encountered what he had never known before. He said:

“Today I have the good fortune to draw near to one who teaches through loving-kindness and compassion. I hope you will take pity on me and offer instruction, without declining this laborious task.”

After many years of companionship, the friendship between the brahmacarin and the rabbit king grew ever deeper. The brahmacarin ate grasses and plants and drank spring water, no differently from a rabbit.

At that time, the people habitually committed perverse and unlawful acts and were accustomed to creating offenses. As wholesome merit declined, benevolent deities departed, and calamities arose in succession. Their collective karma brought about a severe drought. For several years no rain fell, causing grasses and trees to wither and burn and springs to dry up.

The Brahmin then thought to himself, “I am now old and have also encountered a time of food scarcity. If I remain here, my hunger and thirst will only increase.” He therefore said to the rabbit king:

“I ask leave to depart from this place temporarily and seek another region, where perhaps I will no longer have to witness this drought.”

The rabbit king immediately replied:

“Great Seer, you no longer wish to remain here. If I have truly offended you in any way, I beg your forgiveness. After such close affection for so long, we shall now suddenly be separated!”

The Brahmin said:

“This secluded place puts an end to calamities and transgressions and is very suitable for you noble ones, for no one intrudes upon or harms you. I alone have no one to assist me and lack food. For a long time, I have relied upon the Great Being and enjoyed the flavor of Dharma. I shall preserve in my heart throughout my life the essential teachings I have received and vow to spread them widely to aid all sentient beings. I have now gone an entire week without food or drink. I fear that my life cannot be preserved and that all my cultivation and study until now will have been in vain.”

The rabbit king was moved upon hearing this. Choked with emotion and barely able to speak, he said:

“If we part today, who knows when we shall meet again? Great Seer, please remain one more night and accept a humble offering, as an expression of our sincere regard for one another.”

The rabbit king then told the herd:

“This great seer possesses steadfast spiritual strength. He is a spiritual friend and a supreme field of merit. You should join your efforts and gather abundant dry firewood to help me cook food as an offering for his morning meal.”

The rabbit king then approached the great seer and said:

“I beseech the Great Seer to be certain to accept my invitation early tomorrow morning.”

The great seer accepted, but continually wondered within himself:

“What could the rabbit king possibly have found? Perhaps a dead deer, or perhaps some meat left over from another animal. That must be why he so joyfully invited me.”

That night, the rabbit king said to his companions:

“Today the great seer is about to leave us. Impermanence and separation occur continually in the world. The lives of sentient beings are like magical illusions; once karmic retribution arrives, it cannot be escaped. You must therefore cultivate diligently and energetically, seek the path of liberation, and uproot suffering completely.”

Throughout that entire night, the rabbit king did not sleep but taught the essential Dharma to his companions.

At the first light of dawn, the rabbit king went to the heap of firewood and set it alight. The fire gradually caught and then blazed fiercely. The rabbit king again said to the great seer:

“In accordance with my invitation yesterday, I am now about to present my small offering. Everything has been prepared. May the Great Seer kindly partake of it. Why is this? The wise accumulate wealth in order to give, and recipients should accept out of compassion for donors. I am now utterly poor, and giving is exceedingly difficult for me. I beseech you, benevolent one, to accept. Wishing to bring the Great Seer joy and peace, I shall sacrifice my own body without attachment. May the merit of this deed be dedicated universally to all sentient beings, so that together they may attain the fruit of unsurpassed awakening.”

Having spoken these words, the rabbit king hurled himself into the fire. Seeing this, the seer rushed to the blaze and desperately tried to rescue the rabbit. The rabbit’s body was frail, and in a mere instant he died. The great seer took the rabbit’s body and placed it upon his knees. Unable to restrain his grief, he lamented:

“How heartbreaking! The Great Being has so earnestly sacrificed his life to save the body of another. I now pay homage to you and revere you as my refuge. May I become your disciple in a future life.”

After making this vow, he placed the rabbit’s remains upon the ground and bowed with his head and face touching the earth. The great seer then embraced the rabbit and immediately leapt into the fire together with the rabbit king’s body.

At that time, Sakra, Lord of the Devas, saw this from afar with his divine eye. He immediately came to the fire, built a stupa from various treasures, and held a great offering ceremony.

The Buddha told the bhiksus:

“The seer of that time is now the bodhisattva Maitreya, and the rabbit king was I myself.”