菩薩本緣經

LOWER FASCICLE

6. The Chapter on the Hare:

The Bodhisattva Mahasattva,

Even when taking an animal body,

Performed wholesome deeds

That non-Buddhist ascetics could not equal.

Thus have I heard:

In the past, owing to conditions arising from residual karma from a former life, the bodhisattva once took the body of a hare. Although he had the body of a hare, he could speak in the human tongue. His words were always utterly sincere and never false. He had perfected wisdom, was far removed from anger, and was foremost among gods and humans. His heart was filled with loving-kindness and compassion; he was gentle and harmonious, capable of dispelling every demonic obstruction. His words and deeds accorded with one another; he was truthful and free from perversity. He had entirely abandoned all thoughts of killing and dwelt unwaveringly, like Mount Sumeru. As leader of an immeasurable multitude of hares, he constantly instructed them:

“Do you know what causes one to fall into the evil destinies? This body is truly afflicted by suffering and illness. The evil destinies are the hells, hungry ghosts, animals, and asuras.

Listen attentively to the causes of falling into the evil destinies. They are the ten evil deeds. Formerly, I heard the sages expound and explain them, and I have kept them in mind.

I shall now explain them briefly for you. The four fundamental dharmas fraught with many faults are sensual desire, anger, delusion, and arrogance. Because one commits the ten evil deeds out of sensual desire, one falls among the hungry ghosts.

Because one commits the ten evil deeds out of anger, one falls among the animals. Because one commits the ten evil deeds out of delusion, one falls into hell. Because one commits the ten evil deeds out of arrogance, one falls among the asuras.

Through these four dharmas, one is led into realms where suffering and affliction are endured continually.

“Observe how the hells are always filled with fiercely blazing fire and sharp blades that flay and cut. Beings are continually devoured by savage dogs; iron-beaked birds peck out their eyes; rivers of ashes pulverize their bodies into dust. They are also beaten with awls, and axes, knives, and sharp swords sever their hands and feet. Fierce, bitterly cold winds tear their bodies apart, and two mountains close together, crushing their bodies between them. You should know that even if I were to live for hundreds of thousands of lifetimes, I could not fully describe the sufferings endured by beings in the hells. Such hells contain many forms of suffering.

“Listen further to the sufferings of the hungry ghosts. Tormented by hunger and thirst, their bodies are perpetually withered and emaciated. For immeasurable years, they never even hear the word ‘water.’ They cannot obtain so much as excrement or filth, though they long for it. Their long hair coils around their bodies, causing all their limbs to burn continually. Seeing water from afar, they approach it only to find that it has become a pit of fire. Driven by hunger and thirst, they run after excrement and filth, but cruel spirits wielding knives and clubs bar their way. Merely speaking of this now fills my heart with terror and fear.

“Although the asuras enjoy the five sensual pleasures no differently from the gods, they are proud and self-exalting, without humility. They distance themselves from spiritual friends, have no faith in the Three Jewels, and receive no assistance from virtuous companions. They hold inverted views concerning the world.

Even when they encounter Buddhas, their hearts have neither reverence nor faith. They constantly harbor malicious thoughts toward the gods above them and are always intent on finding fault with them. You should know that the affliction of arrogance has many faults and brings no benefit.

Thus, beings fail to attain the fruits of the path because arrogance flares up within them, causing them to praise themselves, disparage others, bear resentment, and utter abuse. Because worldly beings are arrogant, their wrong views increase. Because of wrong views, they slander the Three Jewels.

Because they slander the Three Jewels, they are born among the asuras. Even if one wished to describe fully all the sufferings endured among the asuras, one could never exhaust them.

“Because of delusion, beings fall into animal bodies and undergo many sufferings. They assume many different forms, consume many different kinds of food and drink, speak with dissimilar voices, and move in different ways—some have no legs, some two legs, some four, and some many; some travel through water, upon land, or through the air. Cattle, goats, camels, donkeys, pigs, chickens, dogs, flying birds, roaming beasts, and other such creatures are constantly shrouded in delusion.

They live in darkness without wisdom and continually regard one another with thoughts of killing, fearing one another as enemies. They are often killed by hunters and butchers, or seized and eaten by lions, tigers, wolves, jackals, and countless other savage beasts. They frequently fall into pits, are caught in snares, or held fast in nets.

While alive, they carry heavy burdens; after death, they are skinned and butchered. They plow fields and pull carts, are controlled by iron hooks, and bound by saddles and bridles. They are continually afflicted by hunger and thirst, their mouths and tongues dry and withered.

Whatever they may need, they are unable to express it. While still young, they are left alone, separated from their parents. Though grass and water are abundant, they can never eat their fill.

The evil retribution of animals is plainly visible in this very life, and so I have described it only briefly for you.

“Because of conditions arising from evil karma in a former life, I myself have taken this body of a hare. Although I feed on grass and water, I am continually afraid. Therefore, you should constantly cultivate wholesome dharmas, through which you may be born in the realms of gods or humans. Although birth in the human realm entails more suffering and affliction than birth in the heavenly realms, you should nevertheless vow to be born as humans.

“It is like the law of a kingdom: because people commit offenses, a prison pit of three levels is constructed. Those guilty of the gravest offenses are confined on the lowest level. Those whose offenses are of middling severity are confined on the middle level. Those whose offenses are light are confined on the uppermost level. Those who create evil karma are likewise. The extremely evil fall into hell. Those of middling evil receive animal bodies. Those whose evil is light are born as hungry ghosts. Whoever abandons these three kinds of evil is born among humans. Having attained human birth, one may perform wholesome or unwholesome deeds. Those who practice the highest good enter nirvana as though returning to their own home.”

At that time, the hare king constantly taught such wondrous Dharma to the other hares.

There was a brahmin who had grown weary of worldly life and renounced the household life to train according to the practices of the sages. He did not harm living beings, had departed from sensual desire and severed craving, spoke gently, and committed no violent acts with his body. He drank water and ate fruits and medicinal roots, had few desires and knew contentment, cultivated the practice of tranquil seclusion, and allowed his hair and fingernails to grow long, displaying the marks of the holy life.

One day, the sage suddenly heard the hare king teaching the Dharma to the other hares. After hearing him, the sage reproached himself: “Although I have been born as a human, I am deluded and devoid of wisdom, inferior to this hare king who, despite being an animal, clearly understands wholesome dharmas. Just as the radiance of the sun obscures the light of the moon, so is it with me: although I am human, I have been eclipsed by an animal. Though this hare is an animal, perhaps he is a general of the true Dharma, Brahma King, or Mahesvara. Upon hearing the Dharma he teaches, my mind becomes composed, like a person oppressed by heat entering cool water.

“How extraordinary! Because lions have created much evil karma, they have taken the bodies of beasts, but why do they kill hares such as these? Such a hare is utterly virtuous. Although he bears the form of a hare, he cultivates the Dharma of the holy sages. Though born among animals, he can explain the characteristics of good and evil. Until now, I have had no one from whom I could learn and whom I could revere. How exceedingly fortunate that I have now encountered this one!” *

The sage rose, joined his palms, and went to where the hare was. Upon arriving, he sat to one side, joined his palms toward the hare, and said:

—You are truly the embodiment of the true Dharma. In the future, you will no longer take birth in the body of a hare, for you possess a steadfast and wholly wholesome Dharma. Please teach the Dharma to me.

I have practiced letting my hair and beard grow long, wearing garments of grass, and eating fruit, but now I am truly weary of these things. It is indeed difficult to obtain butter by boiling water. I am the same: throughout my life I have worn long hair and garments of grass and eaten fruit.

Although I practice austerities, it is difficult to attain the true Dharma. Although I have obtained birth as a human being, I remain far from spiritual friends and practice evil teachings. Like the seven-leaf flower, which should be viewed from afar but not approached, I too practice evil teachings, so when wise people see me, they keep their distance and do not draw near.

You are a Brahma king provisionally assuming the body of a hare.

The hare replied:

—Great Brahmin, if my words please you, you truly should not become attached to them. Why? Long ago, I freed myself from the bonds of covetous attachment. In the past, I resolved to attain nirvana, but for the sake of sentient beings I deliberately remain in samsara.

After hearing the hare’s words, the Brahmin rejoiced and said:

—You are a Great Being; for the sake of sentient beings, you should remain in this place forever.

Thus, the seer stayed with the hare for many years, drinking water and eating fruit as the hare did.

At that time, the people of the world committed many evil deeds. Consequently, the heavens brought drought; plants and trees withered and bore neither flowers nor fruit. The waters of seas, lakes, wells, springs, and every other source all dried up, and only forests of reeds and wild grasses remained upon the earth. People everywhere gathered their possessions and departed.

Tormented by hunger and thirst, the Brahmin gently said to the hare:

—I now wish to leave; please do not blame me.

Hearing this, the hare thought, “This great seer no longer wishes to remain here and therefore wants to depart. I should ask: What fault is there in this place? Has anything here offended you? Great Seer, consider this: although you wear garments of dried grass, it is truly improper to harbor sorrow in your heart. It is as contrary to the Dharma as a Brahmin entering the house of a courtesan.”

The Brahmin said:

—Your words accord perfectly with my heart. This place is pure and truly has no fault. The other hares cultivate themselves and do not trouble me. It is only because my merit is scant and food and drink are lacking that I am reluctantly leaving. Please understand that all sentient beings depend upon food to live. The essential Dharma you have taught is entirely excellent. Although I may journey far away, I shall remember it in my heart throughout my life and never forget it. Please understand that my heart is not compassionate; it is only because food is scarce that we must part from one another.

The hare replied:

—Your difficulty is only a small matter. Why, then, do you wish to leave me and go away?

The Brahmin said:

—For many days, I have consumed only water. Fearing that I cannot preserve my life, I therefore wish to depart.

Hearing this, the hare thought, “Excellent indeed is this Brahmin! For the sake of the Dharma, he has lived for many days on water alone.” He then said:

—If you depart, I shall no longer have such a field of merit. Benevolent one, please accept my invitation for tomorrow. Although I know that a bodhisattva’s mind makes no distinctions among fields of merit, the merit of giving to sentient beings tormented by hunger and thirst is exceedingly great.

Although I know that the two eyes must always be carefully protected, one must first relieve the place where suffering is most acute. You are now my close spiritual friend, one whom I revere, and a person of great majestic virtue. Therefore, I wish to offer you a modest gift.

You should know that people are of four kinds, and giving is likewise of four kinds: the inferior person, the lowest among the inferior, the wise person, and the wisest among the wise. What is an inferior person? It is one who, when giving, gives rise to the desire for wealth.

The lowest among the inferior gives because of fear. A wise person gives with a reverent mind. The wisest among the wise gives with a mind of great compassion.

Of these four kinds of giving, I am resolved to practice only one. Please accept my invitation tomorrow morning.

Thinking, “What did this hare see today? Perhaps the carcass of a deer, or perhaps the body of a dead hare?” the Brahmin joyfully lit a fire and recited mantras.

That night, the hare gathered many kinds of dry firewood and told the other hares:

—You should know that this Brahmin is about to leave us and travel far away to another place. I am deeply sorrowful, and my body trembles. Worldly phenomena are impermanent. Such separation is false and unreal, like an illusion. Whenever there is meeting, there will be separation, just as autumn rains disperse. Conditioned phenomena possess immeasurably many faults of this kind. Impermanence is like a dream, like a shimmering heat haze. Once life has passed away, it can never return. Knowing that worldly phenomena are thus, why do you not renounce them? Therefore, you must diligently destroy samsara within the three realms.

That night, the hare king did not sleep but taught the Dharma in this way to the other hares. When the night had passed and dawn arrived, the hare king went to the pile of firewood and blew upon the fire. Once the flames were blazing fiercely, the hare king said to the Brahmin:

—Yesterday, I invited you to accept my modest offering. It is now prepared; please accept it. Why? When a wise person gathers wealth with the intention of giving it away, the recipient should compassionately accept and make use of it. It is not difficult for an ordinary person who possesses abundant precious wealth to give it to another. I live in poverty, so giving is truly difficult for me. Out of compassion, please resolve to accept it. With a profoundly pure heart, I now entreat you: Benevolent one, please resolve to accept it and do not hesitate.

Having spoken, the hare king further consoled him:

—So that others may enjoy peace and happiness, I relinquish my own body without the slightest attachment. Through the merit and blessings of this deed, may all sentient beings attain unsurpassed wisdom.

Having offered these words of consolation, the hare king leapt into the blazing fire.

When the Brahmin saw what had happened, his heart was terrified and the hair on his body stood on end. He hurriedly pulled the hare out of the flames, but the hare’s impermanent life had already ended. He cradled the hare upon his lap and gazed at him for a long time. With a sorrowful heart, he lamented:

—Great Being who cherished the Dharma, compassionate Great Seer, skillful helmsman and Teacher, you relinquished your body and life for the benefit of sentient beings! Where have you now gone? I bow before you and take refuge in you. On this mountain I have borne the burden of long hair, yet although many years have passed, it has brought no benefit. From this day onward, I vow always to revere you. May your merit and virtue be completely fulfilled, and may I always become your disciple in future lives.

Having spoken thus, the Brahmin placed the hare upon the ground and bowed reverently. He then embraced the hare as though cradling his own child and, together with the hare’s body, leapt into the fire.

At that time, Lord Shakra learned what had happened. He then arranged a great offering, gathered the relics, and built a stupa.

In this way, the Great Bodhisattva cultivated the paramita of moral discipline and did not deceive the world.

7/ The Chapter on the Deer:

The Bodhisattva Mahasattva

Practiced the six paramitas.

Even among his bitterest enemies,

He still harbored no ill will.

Thus have I heard:

In a former life, the bodhisattva was once born among animals in the body of a deer. His two flanks were golden, his spine resembled lapis lazuli, and his body was interspersed with various other markings difficult to name. His hooves resembled mother-of-pearl, and his antlers shone like the planet Venus.

His entire body was adorned like a treasury of the seven precious substances. He constantly benefited all sentient beings and perfectly accomplished all wholesome qualities. His body shone brilliantly like the newly risen sun.

The devas revered him and therefore called him the Golden-Hued Deer. He constantly instructed and guided innumerable deer. This deer king cultivated the vast practice of loving-kindness and compassion, possessed complete and flawless diligence and wisdom, had extraordinary courage and strength, and understood human speech.

In order to tame sentient beings, he manifested the body of a deer.

At that time, the deer king roamed about the Snow Mountains. Within those mountains were many forests of flowering and fruit-bearing trees, flowing streams, and bathing ponds. Whenever birds or beasts harbored hatred and sought to harm one another, such intentions were entirely dispelled by the power of the bodhisattva’s majestic virtue. Dwelling in a secluded place, the deer king often taught the other deer to abandon unwholesome ways and cultivate wholesome ways:

“You should understand that, among all actions, even the slightest evil should be regarded as poisonous food. Thus, not even the smallest evil should be accepted. The slightest good should be regarded as a dear friend; you should always draw near to it and diligently uphold it. O deer, because your bodies, speech, and minds have committed evil deeds, you have fallen into the animal realm and are unable to cultivate wholesome ways. Because of delusion, you have assumed the bodies of beasts, and throughout innumerable kalpas it will be difficult for you to gain liberation from the course of birth and death. If you wish to enjoy peace and happiness, you must take the true Dharma as your foundation.

“The true Dharma can protect sentient beings from falling into evil realms and is the bridge by which they cross the sea of suffering and afflictions. Just as one passing through difficult terrain requires a staff, and just as one carrying a torch can see the paths through darkness, so it is with those who practice in accordance with the true Dharma. The true Dharma is that which one must draw near to and which cannot be destroyed.

It shows sentient beings the sublime path and can enable all living creatures to enjoy peace and happiness. Hearing the true Dharma always causes the mind to rejoice. If one constantly keeps this Dharma in mind and practices it, one will no longer be afraid.

This true Dharma can eliminate all evils, just as excellent medicine can cure many illnesses. Therefore, you must always remain mindful of the true Dharma and never forget it. If anyone forgets the true Dharma, this life will pass in vain.

Everything in the world is false and deceptive; only generosity, patience, wisdom, and a sense of shame are genuine. Whoever cultivates such qualities is said to fulfill the true Dharma completely.”

The deer king often taught this Dharma to the birds and beasts, causing those who heard it immediately to abandon lustful thoughts. Like the noble sages, they abandoned evil and no longer caused harm.

Afterward, the deer king and the herd of deer stopped beside a vast river, so deep that its bottom could not be reached. Its swollen waters surged violently, with many eddies and whirlpools. They battered the mountain banks and uprooted great trees, so that no birds or beasts dared approach. At that time, a man was being swept away by the current. Terrified and not knowing where he was being carried, his strength grew feeble and he was on the verge of death. He cried loudly for help:

“Gods and spirits of heaven and earth, if any among you has compassion, please save my life! Alas! Today I have been separated from my family and overtaken by disaster. On whom can I rely? I once heard that in this world there is a deer who practices the ways of the seers and possesses a heart of great compassion. I only pray that he will save my life!”

Standing before the herd, the deer king heard this cry. He immediately sought to learn who had met with disaster and said:

“Hearing this, my heart is filled with anguish, no different from that of the person now suffering this calamity.... You may disperse as you please. I wish to find a level place where I may drink freely and relieve my thirst.”

Hearing his words, the herd scattered in every direction. Following the cries for help, the deer king searched until he saw a man being swept along in the water, battered by trees and rocks, and suffering terribly. Seeing this, the deer king thought:

“The current is so powerful that even a great fish could not cross it. My body is small and my strength is weak. I do not know whether I can save this man, or whether both he and I will die; yet I cannot bear to watch him suffer alone.... If this man were on land and being harmed by an elephant, I could devise a way to save him. But now he is being swept away by this violent current—how can I possibly rescue him? If I enter the water and fail to save him, all who hear of it will laugh at me, saying, ‘Knowing that he lacked the ability, why did he enter the water?’ Although I have a compassionate heart, my strength is slight, and I fear I may not succeed. Yet I must redouble my diligence, without delay, and go to save him.”

Having thought thus, the deer king called out:

“Do not be afraid any longer! I shall enter the water as though I were no more than grass or wood. Even if this body should die, I must still save you.”

The deer king then leapt into the river and swam to the man. He told the drowning man to sit upon his back. Once securely seated, the man was no longer afraid, just as one sits safely upon a chair. Many trees and rocks in the river struck the deer king’s body, causing him unbearable pain. Risking death, the deer king did not let go. Carrying the distressed man, he exerted all his strength and swam to the opposite bank.

After his life had been saved and he had reached safety, the rescued man said to the deer king:

“This body of mine, born and raised by my parents, had already sunk to its death. The life I now possess is truly due to you. Although you are a deer king, I entrust my life to you. If you require anything, please command me as you wish.”

The deer king said to the man:

“Listen carefully. I do not seek merit or recompense from you, nor do I entertain thoughts of pride. I do not cherish this life of mine; I wish only to benefit others. You should understand that I bear the body of an animal and always dwell in the wilderness, freely seeking grass and water as I please. Although I do not trespass upon inhabited villages, it is my misfortune that many are jealous of me. I must also fear lions, tigers, wolves, other ferocious beasts, and bands of hunters. I have nowhere to hide and no one to protect me. Although I have the body of a deer, I possess many beautiful colors such as no one in the world has ever seen. You have seen me only because I came to rescue you.

“Long ago, I made this vow: ‘Whenever I see someone in suffering or peril, I must deliver that person from it. You should know that one who has the strength to help but sees suffering and does not offer rescue will gain no blessed reward, just as one who does not plant a tree will obtain no fruit.’ If you remember me, you should guard your speech carefully. To recognize and remember kindness is praised by the noble sages.

One who does not recognize kindness will, even in this life, gain an evil reputation that spreads everywhere and will be reproached by the wise; in a future life, that person will suffer evil retribution. One who recognizes kindness enjoys peace and happiness in both this life and the next; without giving, that person attains freedom; without cultivating extensive learning, that person becomes endowed with wisdom; though not bathed in water, that person is pure and unstained; though not perfumed with incense, that person possesses a sublime fragrance; though wearing no jeweled necklace, that person is truly beautiful; without needing clothing, that person remains discreetly covered; and though carrying neither blade nor staff, no one will violate that person.

You should understand that the merit of one who recognizes kindness can never be fully described, while the sufferings and calamities of one who does not recognize kindness are likewise immeasurable. Therefore, you should keep this matter secret.”

Hearing these words, the man who had been swept away was filled with mingled joy and sorrow, and tears streamed down his face. He bowed at the deer king’s feet and said:

“You constantly teach the Dharma, guiding sentient beings upon the true path to nirvana. You are like a skilled physician who dispels the feverish afflictions and painful illnesses of sentient beings. You are the loving father foremost in the world, the honored one and guide. I truly wish to attend upon you and study with you morning and evening, never wishing to leave you for even a single thought-moment. Then I shall certainly commit no further evil. If I depart now, although my body will be far away, my mind would never dare entertain a thought of separation.”

When he had finished speaking, the man took his leave and departed. The deer king watched him until he disappeared from sight, and only then returned to his herd.

Upon returning home, the man who had been swept away proved ungrateful and treacherous. He extinguished the torch of Dharma, set fire to his own mind, and felled the great tree of Dharma, going so far as to plant a forest of poisonous trees. His mind became a vessel of evil, filled with venomous resentment. Greedy for immediate gain, he went before the king and reported:

“Great King, you should know that just now, when I entered the forest, I saw a deer whose body was of wondrous color, as though fashioned from the seven treasures. It was the lord among the herd of deer, like the full moon amid the myriad stars. Its multicolored hide could be spread over the royal carriage. I know clearly where this deer dwells.”

Hearing this report, the king was exceedingly delighted and asked:

“Show me the place. I myself shall go and capture it.”

The man who had been swept away by the waters said to the king:

“I respectfully obey Your Majesty’s command.”

The king immediately mounted his carriage and ordered the man to lead the way. A thousand carriages and ten thousand horses followed one another as they set forth.

At that time, the deer king, weary from exertion, was lying at rest amid the herd. Many kinds of birds in the sky saw the king’s cavalry and said to one another, “This king has surely come here for the golden-colored deer.”

A crow flew down and pecked at the deer king’s ear. Startled awake, the deer king thought, “Why has this crow come to awaken me? From ancient times until now, crows have only flown around me and have never dared approach. Why does it dare offend my body today?”

The deer immediately sprang to its feet and looked toward the king’s carriage. Forces were surging in from all four directions and had already drawn near. The deer king thought, “Thus, the birds are indeed not at fault!

If someone sitting down were to fall and I extended my hand to pull him up, what fault would there be in that?” He further thought, “These beings have no mind of loving-kindness or compassion. Lions, tigers, and wolves are ordinarily my enemies in the world, yet when they hear me teach the Dharma, their hostile minds cease. This man is truly unreasonable.

Though born as a human being, he forgets kindness and betrays gratitude, and even gives rise to a malicious mind toward me. He is like fragrant, beautiful flowers placed upon a corpse: at once they inspire revulsion, and no one wishes to look upon them. This man is likewise so.

For the sake of a small measure of happiness in this life, he casts away immeasurable fruits of peace and bliss in the future.”

The deer king said to the herd:

“Do not grieve! The king has come here today precisely for my body, not to harm you. I could flee far away, and I could also destroy his soldiers. Yet I must risk my life and go to the king. If I were to do otherwise, you would have to scatter and flee until you lost your lives. Therefore, for your sake, I shall go to meet the king. Follow behind me and do not be afraid. I shall ensure that you remain safe and free from calamity. You should know that if I were to resolve to enter nirvana, I could do so at once. The reason I do not enter it is because of you. I shall go to meet the king. Even if I should die, if I can preserve all your lives, I shall have no regret.”

The deer king then went to meet the king. Seeing the deer, the man who had been swept away by the waters pointed it out to the king:

“This is the deer king!”

As soon as the man had spoken, both his hands fell to the ground.

Seeing this, the king immediately dismounted. His heart was filled with terror, and the hair on his body stood on end. He asked:

“Why have your hands been severed and fallen in this way?”

The king then cast aside his knives and staves and went alone to meet the deer.

When the deer king saw the king, his heart was deeply sorrowful.

The king thought:

“Although this being bears the body of an animal, he is not truly a deer. He is indeed the valiant king of the true Dharma.”

The deer king said to the king:

“Why has the Great King cast aside his blades and staves, while his body is covered in sweat as though afraid? Could it be that you fear me? I cultivate a mind of loving-kindness and never harm anyone. For the moon to give rise to fire is something that could never occur.”

Hearing this, the king’s mind became at ease. He approached the deer king and said:

“Why did both this man’s hands fall to the ground? As you have just said, you are able to bestow safety upon us. Why, then, did this man receive such retribution as soon as he pointed at your body? You just said that you are able to bestow fearlessness upon sentient beings. Why did you cause this to happen to him? Yet if it were said that you do not bestow safety, the entire world would be consumed by fire.”

The deer king then said to the king:

“Suppose a person commits a grave offense against a superior official or gives offense to a pure and noncontentious bhiksu. Such a person will certainly incur grave punishment. One who does not recognize kindness is likewise subject to very grave punishment. The king should know that this man himself performed the deed and himself receives its retribution; it was not caused by me.”

The king asked:

“Please explain this clearly. I wish to hear it.”

The deer king said:

“Please ask him yourself. There is no need for me to speak!”

The king asked the man:

“Why have both your hands now fallen to the ground?”

The man then related to the king the entire story of what had happened before.

After hearing it, the king said:

“You committed such a deed; how could you not receive retribution? When one is in distress and relies upon another, one must repay that kindness even if it was received for only a single thought-moment. How much more so when one has received kindness for so long! Yet instead of repaying it, you sought to cause harm. How could you not receive such retribution? It is like a person suffering from the heat who takes shelter in the cool shade of a tree: that person must not harm even a single leaf of the tree. Not forgetting kindness received is likewise so.”

The king turned toward the deer king, knelt, placed his palms together, and said:

“From this day forward, I shall always take refuge in you.”

The deer king replied:

“Since the Great King has understood in this way, I respectfully accept Your Majesty’s intention.”

The king again said:

“You have accepted my pledge. What, then, do you seek?”

The deer king replied:

“If the Great King has the intention of honoring me, please listen. I have the body of an animal and live only upon grass and water. Apart from these, I seek nothing.

“Great King, you should know that this man was formerly being swept away by the waters. No one rescued him, and his life was about to end. At that time, I was still able to save his life.

Now, if the king possesses a mind of loving-kindness and compassion, regard this man as your own infant child. If you care for him, you thereby care for me. This man is foolish and ignorant, and truly worthy of pity.

After death, he will surely fall into hell, where for immeasurable years he will undergo many sufferings. Therefore, one must give rise to a mind of loving-kindness, compassion, and pity toward him. Great King, it is like a person who has many children and grandchildren and loves them all equally, yet must give greater attention to the one who is ill.

A bodhisattva is likewise so: toward evil sentient beings, he must show even greater love. Because sentient beings harbor evil dharmas in their minds, it is precisely for the sake of those sentient beings that the bodhisattva gives rise to the mind of bodhi.”

The king then regained his composure and said:

“You are truly a great Master who tames and guides, who preserves the true Dharma and saves beings from calamities. You are a refuge, able to eliminate all fear for every sentient being. Sentient beings perform many evil deeds and thus deserve to fall into hell, yet they do not fall because they are protected by the Great Being. From this day forward, let the herd of deer live joyfully and without fear. For the rest of my life, I shall be your disciple. In a future life, if you attain the supreme path, please liberate me first.”

After speaking, the king told his ministers:

“From this day forward, the people throughout the entire kingdom must not hunt or create the karma of killing.”

When the Great Bodhisattva practiced the paramita of moral discipline, although he had assumed the body of an animal, he did not harbor even the slightest evil thought toward an enemy.

8. Chapter on the Dragon

The Bodhisattva Mahasattva,

Even amid anger, keeps the precepts;

How much more, when born among humankind,

Should one steadfastly uphold them?

Thus have I heard:

In ancient times, because of the karmic condition of anger, the bodhisattva fell into the realm of dragons and acquired three kinds of venom: venomous breath, venomous sight, and venomous touch. The bodhisattva’s body was of many colors, like a heap of the seven treasures, naturally radiant and needing no light from the sun or moon. His appearance and faculties were fully developed, and his breathing sounded like a blacksmith’s bellows.

His two eyes shone like two suns. He was always surrounded by countless other dragons, could transform himself into a human being, and dwelt in delight with the dragon maidens in a secluded place within Mount Veda. There were many forests with luxuriant flowers and fruits, exceedingly lovely, and many pools filled with water possessing eight qualities.

The bodhisattva constantly dwelt there, enjoying its pleasures for countless hundreds of thousands of myriads of years.

At that time, a golden-winged bird, searching for food, descended from the sky to seize the dragons. As the bird flew, the mountains shattered and the streams and ponds dried up. Seeing and hearing this, the dragons and dragon maidens became utterly terrified and cast all their ornaments, jeweled necklaces, flowers, and fragrances upon the ground. The dragon consorts, frightened and weeping, said:

“Our great and bitter enemy is coming to harm us. Its beak is made of diamond and can destroy countless things. What are we to do now?”

The bodhisattva dragon said:

“All of you, follow behind me.”

The dragon maidens hurriedly gathered together and followed behind the dragon. The dragon thought to himself, “All these dragon maidens are afraid. If I cannot help them, what use is this extraordinarily immense body? Now that I am the dragon king, if I cannot protect them, what purpose is there in being king? One who practices the true Dharma must relinquish body and life to help others. This king of the golden-winged birds possesses great majestic power. Its strength is difficult to withstand, and apart from me, no one can subdue it. I must now sacrifice my own body to save the dragons.”

The Dragon King said to the golden-winged bird:

“O golden-winged bird, restrain your divine might for a moment and listen to what I have to say. You have always borne enmity toward me and sought to harm me, yet I have no evil intent toward you whatsoever. Because of past karma, I have acquired this immense body, endowed with three kinds of venom.

Although I possess such power, I have never harbored an evil thought toward another. I know clearly that my strength is sufficient to subdue you. From afar I could emit fire and burn dry grass and trees to ashes, as hail destroys grain just as it is about to ripen.

I could transform my body into such immensity that it would conceal both sun and moon, or make it so small that it could enter a hole in a lotus root. I could also rend the earth and turn it into rivers and seas, or cause the mountains to quake. I could likewise flee far away so that you could not find me.

The reason I do not flee is that many dragons have come seeking my protection. The reason I do not fight you is that I bear you no evil intent.”

The golden-winged bird said:

“I am your enemy. Why do you bear me no enmity?”

The Dragon King replied:

“Although I have the body of a beast, I clearly understand karmic retribution. I know that even a minor evil deed brings a result that is never far behind, just as a shadow follows the form and never departs from it. The reason you and I were both born into such evil families is that we both committed evil karma in former lives. I have always maintained a mind of loving-kindness toward you. Carefully reflect upon the Tathagata’s teaching:

A mind of enmity can never

Bring all enmity to an end;

Only through patient forbearance

Can enmity be brought to an end.

“When a great fire is cast upon dry wood, it burns even more fiercely than before. Repaying anger with anger is likewise.”

Having heard these words, the golden-winged bird relinquished its enmity and said to the Dragon King:

“I have always harbored enmity toward you, yet you have maintained a mind of loving-kindness toward me.”

The Dragon King replied:

“In the past, you and I both upheld the Buddha’s teaching. I have always kept it firmly in mind, but you have forgotten it completely and no longer remember.”

The golden-winged bird said:

“I beseech you, benevolent one, to become my preceptor and expound the sublime Dharma for me. From this day onward, I shall grant safety to all and never again cause the dragons to be afraid.”

After saying this, the golden-winged bird flew out of the Dragon Palace and returned to its dwelling.

After the Dragon King had caused the golden-winged bird to return to its former abode, he comforted the dragons and dragon maidens, saying:

“When you saw the golden-winged bird, were you afraid? Other sentient beings are likewise afraid when they see you. Just as you dragons always cherish your own lives, so do all sentient beings.

Learn to contemplate your own body and compare it with the bodies of others; therefore, give rise to a mind of great loving-kindness and compassion. Because I cultivated loving-kindness, I caused our enemy to return to its former abode. While wandering through birth and death, there is no Dharma more worthy of reliance than loving-kindness.

When you possess loving-kindness, it dispels grave afflictions and leads to subtle, wondrous peace and happiness. Loving-kindness is delicious nourishment for those who hunger and thirst throughout countless cycles of birth and death. In the past, because I lost my loving-kindness, I have now fallen into the realm of animals.

Whoever cultivates loving-kindness as a gateway cannot be invaded by any affliction and will be born among gods and humans, ultimately attaining the fruit of true liberation. Loving-kindness is the unsurpassed gate of excellent medicine.”

After hearing these words, the dragon maidens abandoned the venom of anger and cultivated loving-kindness.

Seeing all those of his own kind cultivating loving-kindness, the Dragon King rejoiced greatly and praised them, saying:

“Excellent! The work I intended to accomplish is now complete. Although karmic causes have cast me into the realm of beasts, I am still able to cultivate the practices and deeds of great beings.”

The Dragon King then said to the dragons:

“I have finished performing good deeds for your benefit. I have shown you the true and correct path, lit the torch of the true Dharma for you, closed the evil destinies, and opened the paths of gods and humans. You have abandoned immeasurable evil poisons and replaced them with the supreme and wondrous ambrosia.

I wish to ask one thing of you. You should know that, on the fifteenth day of each of the twelve months, the people of Jambudvipa bathe body and mind in the water of the eight precepts and perform purifying practices to gather provisions for the path leading to the realms of gods and humans. They distance themselves from pride, arrogance, sensual desire, anger, and delusion.

I, too, wish to emulate them by observing the eight fasting precepts. You should know that whoever can uphold these eight precepts, though not clothed in fine garments, is nevertheless pure; though without walls, can ward off hostile bandits; though without parents, attains noble lineage; though wearing no precious jeweled necklaces, is naturally beautiful; though possessing no pearls or gems, is immeasurably wealthy; though without a carriage or horses, is said to possess the Great Vehicle; and though relying on neither bridge nor ferry, crosses beyond the evil destinies.

One who observes the eight precepts possesses such merit. You should know that wherever I may be, I always uphold these precepts.”

The dragons all asked:

“What are the eight fasting precepts?”

The Dragon King said:

“The eight fasting precepts are: first, not to kill; second, not to steal; third, not to engage in sexual activity; fourth, not to speak falsely; fifth, not to drink intoxicants; sixth, not to sit or lie upon high and luxurious beds; seventh, not to wear fragrances, flowers, or jeweled necklaces, nor anoint the body with perfumes; and eighth, not to sing or dance, nor go to watch or listen to entertainments. These eight are adorned by the practice of not eating after noon. These are called the eight fasting precepts.”

The dragons asked:

“If we leave the king even for a moment, we will immediately lose our lives. Now we wish to increase the supreme true Dharma and kindle the lamp of Dharma, and we ask to carry out your command. The benefits of the Buddha-Dharma may be obtained anywhere, so why should we not uphold the precepts here? We have heard that householders can cultivate wholesome Dharmas. If wholesome Dharmas can also be increased while living at home, why must one seek a secluded place?”

The Dragon King replied:

—If one wishes to dwell amid sensual desires, the mind is never at peace or pure. Upon seeing beautiful forms, the sensual desire of the past arises again. Just as rain readily turns moist earth into mud, so too, upon seeing beautiful forms, the sensual mind of the past arises again. If one dwells deep in the mountains, one does not see such forms. If one does not see such forms, the mind of desire does not arise.

The dragons said:

—If dwelling deep in the mountains will foster the growth of the true Dharma, then we ask to act according to your wish.

Thereupon, the Dragon King led the dragons to a secluded place. Free from lustful desire and anger, he cultivated a mind of great loving-kindness toward sentient beings, adorned himself with perfect patience and forbearance, and opened the gate of awakening. He personally undertook the eight precepts and purely observed the fasting discipline. After many days, having renounced all food and drink, his body became emaciated; overcome by hunger, thirst, and exhaustion, he fell sound asleep. Thus did the Dragon King practice the eight precepts, perfect in patience and forbearance, without any intention of harming any kind of sentient being.

At that time, some wicked men came to the Dragon King's dwelling place.

While asleep, the Dragon King heard the sound of approaching footsteps and awoke. When the wicked men saw the Dragon King, they were at once delighted and frightened, and said to one another:

—What mass of jewels is this that has burst forth from beneath the earth?

Seeing these men, the dragon immediately thought: “I came here to cultivate virtue, yet in these mountains there are wicked and perverse men who would harm one who cultivates virtue. If I allow them to see my true form, they will die of fright. If they die from fear, my cultivation in accordance with the true Dharma will be ruined. Formerly, because of anger, I fell into the dragon realm. This body possesses all three poisons, and even everything touched by my breath becomes poisonous. These men have surely come here because they covet my body, and will thereby lose their lives.”

The wicked men said to one another:

—We have entered these mountains for many years seeking wealth and profit, yet never have we seen a dragon's body adorned with such brilliant, multicolored patterns, so pleasing to behold. If we skin this dragon and present its hide to our king, we shall surely receive a great reward.

The wicked men hastily took up sharp knives, intending to flay the dragon and take his skin. At that time, because the Dragon King's mind was always devoted to the welfare and benefit of the whole world, he still gave rise to loving-kindness, compassion, and pity toward those wicked men. Through practicing loving-kindness, the three poisons were immediately extinguished. The Dragon King admonished his own mind: “You must not be attached to this body. Though you may wish to preserve it for many more years, when the time of death arrives, you still cannot escape. Because these men now covet the reward they may obtain from my body, they will fall into hell. I would rather endure death than allow them to suffer in the present.”

The Dragon King further thought: “If an innocent person is cut and mutilated by others, yet silently endures it, neither resisting nor giving rise to enmity or resentment, one should know that such a person is a true Great Being. To remain silent and patient toward one's parents, siblings, wife, and children is not yet truly precious. To remain silent and patient even toward hostile enemies—that is truly precious.

Therefore, for the sake of sentient beings, I must now silently and patiently accept this. If I can practice patience toward them, then they are indeed my true spiritual friends. Therefore, I must regard these men as my own parents.

Throughout immeasurable past kalpas, I have relinquished many bodies and lives, yet never once for the sake of a single sentient being. If these men believe that by stripping off this skin they will receive a reward of immeasurable jewels, wealth, and possessions, then I vow that in future lives I shall always bestow upon them immeasurable wealth of the Dharma.”

After the Dragon King had been flayed, blood flowed from his body and he endured intense pain. His whole body trembled, and he could not keep still. Innumerable kinds of tiny insects, detecting the scent of blood, gathered around and burrowed into his flesh, gnawing and devouring it.

The Dragon King again thought: “These tiny insects are now feeding upon my body. I vow that in the future I shall enable them to partake of the fragrant food of the Dharma.” When the great bodhisattva practiced the perfection of moral discipline, even to the point of being flayed and having his flesh devoured, he did not give rise to any resentment or hatred; how much less would he do so under any other circumstances.