大方便佛報恩經

Volume Three

05. CHAPTER FIVE: DISCUSSION OF DOCTRINE

At that time, the Tathagata ascended to the Trayastrimsa Heaven and, for the sake of his mother, Lady Maya, and the great assembly, expounded the Dharma for ninety days. During those ninety days, no one in Jambudvipa knew where the Tathagata was. The Venerable Mahamaudgalyayana, foremost in spiritual powers, exhausted all his spiritual power searching throughout the ten directions, yet still did not know. The Venerable Aniruddha, foremost in the divine eye, surveyed the ten directions and the entire three-thousand-great-thousand world-system, yet still did not see him. Even the five hundred disciples did not know where the Tathagata was, and so each of them grieved and longed for him.

King Udayana, out of devotion to the Buddha, had an image of the Tathagata carved from ox-head sandalwood so that he might bow to it and make offerings, just as though the Buddha were still present in the world.

At that time, the Great King Udayana summoned the six non-Buddhist teachers and asked them where the Tathagata was. The six teachers then replied:

“Great King, you should know that this is nothing more than a feat of illusion performed by the Sramana Gautama. He conjured it in this way, but such illusory arts are not real. Great King, you should know that our four Vedic scriptures also state that after one or two thousand years, an illusionist will appear in the world. The Sramana Gautama is precisely that man.”

At that time, the Venerable Aniruddha went to the Great King and told him:

“Great King, you should know that the Tathagata is now residing in the Trayastrimsa Heaven. After seven more days, he will return to Jambudvipa.”

When the king heard these words, his heart rejoiced. He issued an order throughout the entire kingdom that the roads be swept and sprinkled with water, incense burned, banners and streamers hung, and every kind of offering prepared, including food, incense, flowers, and music, with which to make offerings to the Buddha.

At that time, the six teachers saw everyone gathering and preparing all these offerings, so they asked:

“You are preparing all these offerings—do you intend to invite the king or a prince?”

The people replied:

“No, that is not so!”

The six teachers asked:

“If that is not so, then perhaps you are inviting the ministers, brahmins, or householders?”

They replied:

“No, that is not so!”

The six teachers asked again:

“If that is not so, then perhaps you are gathering your relatives?”

They replied:

“That is not so either. We wish to invite the Buddha and make offerings to him.”

The six teachers asked again:

“What is a Buddha?”

The assembled people replied:

“He is the One of All-Knowledge.”

The six teachers asked again:

“What is the One of All-Knowledge?”

They replied:

“He is the benevolent father of all sentient beings. Do you not know? King Suddhodana belonged to the foremost noble lineage. Since the beginning of the kalpa, his descendants had succeeded one another as Wheel-Turning Kings, but for the past two generations they had ceased to become Wheel-Turning Kings. Although they did not become Wheel-Turning Kings, they still ruled as kings of Jambudvipa. There were three brothers. The eldest was named Suddhodana, the second was named Suklodana, and the youngest was named Amrtodana. King Suddhodana had two sons: the elder was named Siddhartha, and the younger was named Nanda. King Suklodana also had two sons: the elder was named Devadatta, and the younger was named Ananda. King Amrtodana had a daughter named Amrtarasa.

“One day, the eldest son, Crown Prince Siddhartha, went outside the city to enjoy an excursion and beheld the sights of old age, sickness, and death. Concern suddenly arose in his heart, and he even forgot to eat and drink. The prince felt compassion for human beings, for whether noble or lowly, rich or poor, no one would ultimately be able to escape such sufferings.

Thus, one night, the prince crossed beyond the city walls and renounced the household life. He practiced austerities beneath the Bodhi tree for six years, after which he attained All-Knowledge. Therefore, he is called the One of All-Knowledge.

Through his own cultivation, he awakened and became a Buddha, fully endowed with the ten powers, the four fearlessnesses, the eighteen distinctive qualities, and ultimately the knowledge of all modes. Seven days after his birth, his holy mother passed away and was reborn in the Tusita Heaven. Now the Buddha has ascended to the Trayastrimsa Heaven and has expounded the Dharma for his mother for ninety days.

After seven more days, the Buddha will return to this Jambudvipa.”

When the six teachers heard these words, jealousy arose in their hearts, and they became distressed and angry. They immediately assembled all their followers to deliberate together, saying, “If the Sramana Gautama returns to this Jambudvipa, all the people will abandon us and make offerings to Gautama. Then we will be left utterly alone and fear that we shall be unable to survive!”

The six teachers then thought, “Today we must immediately go among the great crowds of people and loudly proclaim:

“‘You should know that the Sramana Gautama truly understands nothing at all and is no different from a child. Not long ago, he departed from the Sakya clan, sat beneath the Bodhi tree, and claimed that he had attained the knowledge of all modes. You should know that these are merely false words. Why? Because one day King Agnidatta came to invite Gautama to receive offerings, but the offerings consisted only of barley meant for horses to eat. Yet Gautama knew nothing of this and still accepted the king’s invitation. Therefore, you should know that Gautama is truly not one who possesses All-Knowledge.’”

They next asked Ananda:

“How many days remain in the rains retreat?”

Ananda replied:

“Seven days remain.”

They next asked Ananda:

“Why are there so many sounds of birds in the Jetavana Grove?”

Ananda replied:

“Because they are quarreling over food.”

Furthermore, Gautama’s mother died only seven days after giving birth to him. For this reason, Gautama is a person of scant merit and also an exceedingly evil person; it was because of him that his mother died so early. Nor was he a son endowed with loving filial devotion who attended upon his parents morning and evening.

On the contrary, he abandoned them and departed into the remote depths of the mountains; thus he is also an ungrateful person. His royal father took the maiden Gopā as his wife, yet he never fully discharged a husband’s duty toward his wife, causing his maternal aunt Mahāprajāpatī Gautamī to endure immense anguish. Therefore, it is known that Gautama neither knows kindness nor remembers kindness.

The followers of the śramaṇa Gautama have no hierarchy or proper order, for all five hundred disciples claim to be foremost. Since the teacher has no teaching or Dharma, his disciples likewise have no cultivation or attainment in the Way. Among Gautama’s followers are people of every kind: the bhikshu Dabba, who merely oversees the sitting mats for the Sangha, also claims to be foremost; one as intelligent and wise as Śāriputra is likewise numbered among those followers.

One as ignorant as the bhikshu Panthaka is also numbered among them; even the bhikshuni Yaśodharā, who has few desires, is numbered among them. Utpalavarṇā, a woman from a brothel and the most depraved person in the city of Śrāvastī, is also numbered among them; even Cunda, a mere child who understands nothing at all, is numbered among them. Even Subhadra, an old man already one hundred and twenty years of age, is numbered among them.

The nobles of the Śākya clan are also numbered among them, while the lowliest man, whose sole occupation is removing excrement in the city of Rājagṛha, is numbered among them as well. Therefore, it is known that Gautama’s teaching is truly confused and disorderly, without hierarchy or proper order, and is unworthy of reverence. It is like a mighty wind that blows all the leaves of the trees together into one place; Gautama’s teaching is likewise so.

Moreover, Gautama’s followers receive offerings of clothing, food, and drink from everyone, just like a flock of birds searching for things discarded by the people of this world. Why, then, would you invite Gautama today?

After hearing the Six Teachers speak, the people were like the earth, which does not tremble. Because the assembly thirsted for and looked up to the Tathagata, even though they heard the Six Teachers speak in this way, their minds remained as firm as vajra, neither increasing nor diminishing in their devotion. They continued thirsting for and looking up to the Tathagata, like thirsty people longing for water to drink.

Seven days later, the Tathagata returned from the heavenly palace to Jambudvīpa, accompanied by immeasurable hundreds of thousands of devas. The Tathagata emitted brilliant rays of light, and the power of his body caused all to be moved. The devas performed hundreds of thousands of myriads of kinds of celestial music to praise and make offerings to the Buddha. All the devas, all the nāga spirits, all the ghost spirits, gandharvas, kiṃnaras, mahoragas, humans, nonhumans, and others—the entire great assembly—gathered as densely as clouds, bowed in homage, and made offerings to the Buddha.

At that time, Great King Udayana and the great assembly went far out to welcome the Tathagata. They bowed their heads and faces at the Buddha’s feet, then withdrew and sat to one side.

The Six Teachers and their followers had also gathered. They again formed this thought: “Today calamity is about to befall us. Although we previously spoke those words before everyone, no one believed or accepted them. We must now go into the midst of the entire assembly of devas and humans and make such a proclamation, so that the assembly may know the matter clearly.”

Having thought thus, the Six Teachers and their eight thousand followers went together into the midst of the great assembly. Upon arriving, they withdrew and sat to one side.

At that time, there was also a son of the God of Music named Musical Hero. Playing a lute made of the seven precious substances, he came to the Tathagata, bowed his head and face at the Buddha’s feet, and then withdrew to one side. He played the lute and sang, producing sounds so wondrous and harmonious that the minds of everyone in the assembly were filled with joy. When śrāvakas such as the Venerable Śāriputra heard the music of the Hero’s lute, they involuntarily moved their bodies, rose, and danced; even Mount Sumeru, an insentient thing, swayed and tilted.

The Tathagata then entered the “Samādhi of Marks.” Through the power of that samādhi, he caused the sound of the lute to resound afar throughout the entire three-thousand-great-thousand world. Within that music, teachings such as suffering, emptiness, impermanence, impurity, and non-self were fully expounded. When heedless sentient beings heard that wondrous music fully recounting how, throughout immeasurable asaṃkhyeya kalpas in the distant past, the Tathagata had shown filial devotion to his parents, recognized kindness, and repaid kindness, all those sentient beings followed the sound of the lute to Jambudvīpa and made their way to the Buddha. Upon arriving, they bowed their heads and faces at the Buddha’s feet and then withdrew and sat to one side.

At that time, the Tathagata entered the samādhi of quiescence, and the entire great assembly likewise became still and silent.

Then, in the midst of the great assembly, a stupa made of the seven precious substances suddenly emerged from beneath the earth and remained suspended in midair. Countless banners and streamers hung upon the stupa, and hundreds of thousands of precious bells rang without being struck. Stirred by a gentle breeze, they produced exceedingly wondrous sounds.

When the great assembly saw that precious stupa emerge from beneath the earth, doubts arose in their minds: “Through what causes and conditions has this precious stupa emerged from beneath the earth in this way?”

Śrāvakas such as the Venerable Śāriputra exhausted the power of their wisdom in pondering and assessing the matter, yet still could not understand it. Even the bodhisattva-mahāsattvas presently dwelling in this Sahā world, including Bodhisattva Maitreya, could not understand it.

The Six Teachers then formed this thought: “Through what causes and conditions has this precious stupa appeared? If someone were to ask us and we did not know, how could we be called those who understand everything?”

They further thought: “Why does Gautama not quickly explain this matter to the great assembly?”

At that time, the Tathagata emerged from right concentration. Śakra Devānām Indra, king of the Trāyastriṃśa Heaven, took celestial garments and spread them out to form a lion throne. The Tathagata ascended that throne and sat in the full lotus posture, like Mount Sumeru, king of mountains, standing amid the great ocean.

At that time, Bodhisattva Maitreya observed the minds of the assembly and saw that they were all filled with doubt. Since he himself also did not understand, he rose from his seat, went before the Buddha, bowed his head and face at the Buddha’s feet, joined his palms before the Buddha, and addressed him, saying:

“World-Honored One! Through what causes and conditions has this precious stupa emerged from beneath the earth in this way?”

The Buddha said to Bodhisattva Maitreya:

—In the distant past, immeasurable asamkhya kalpas ago—a number beyond the reach of thought or words—there appeared in the world a Buddha named Vipasyin Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. He taught and transformed immeasurable hundreds of thousands of myriads of kotis of asamkhyas of sentient beings, firmly establishing them on the path to unsurpassed, perfect enlightenment.

After the Buddha entered nirvana, during the Age of the Semblance Dharma, there was a kingdom named Varanasi. The king of Varanasi was exceedingly intelligent and benevolent. He always governed his realm according to the Dharma, ensuring that his people suffered no injustice.

The king ruled over sixty lesser kingdoms and eight hundred settlements. He had no children, so he personally made offerings to and served the various deities—mountain spirits, tree spirits, and all other divine beings—for twelve years without ever growing indolent, hoping to obtain a son who would inherit the royal legacy. Fortunately, his chief consort became pregnant, and after ten full months she gave birth to a son whose features were upright and extraordinarily handsome.

After the child was born, the king summoned his ministers and the kings of the lesser kingdoms to examine the prince’s marks and give him a name. Because the prince was by nature never prone to anger, he was named Forbearance.

When Crown Prince Forbearance came of age, he delighted in practicing generosity. He was exceedingly intelligent and benevolent, and toward all sentient beings he possessed a heart of impartial compassion.

At that time, the great king had six ministers who were violent, cruel, deceitful, and sycophantic. They frequently committed inhumane injustices and were therefore detested by the people. These six ministers knew that their own conduct was wrongful, so they were constantly jealous of and hostile toward the crown prince.

Then the great king fell gravely ill. He was tormented, emaciated, and had but little time left to live.

Crown Prince Forbearance went to the ministers and said:

—My royal father is gravely ill. What can now be done to treat him and deliver him from this illness?

When the ministers heard this, anger arose in their hearts, and they said to the crown prince:

—The king has but little time left to live. However excellent a medicine may be, it cannot save him. Therefore, you should know that His Majesty’s life will not last much longer.

When the crown prince heard this, anguish arose in his heart, and he fainted to the ground.

The six ministers then entered an empty chamber and conspired together, saying, “Unless we devise a way to eliminate Crown Prince Forbearance, we shall never be able to live in peace.”

After they had conceived this plot, the first minister said:

—As I see it, there is nothing by which Crown Prince Forbearance can be harmed.

Another minister said:

—I have an expedient means by which he can easily be eliminated.

After the ministers had finished devising their scheme, they went to the crown prince and said:

—We, your lowly ministers, have traveled throughout all sixty lesser kingdoms and eight hundred settlements in search of medicinal herbs, but in the end we could not find them.

The crown prince asked:

—What kind of medicinal ingredients were you seeking?

The minister replied:

—Crown Prince, you should know that the medicine we seek is the eyes and marrow of a person who, from birth until death, has never once become angry with anyone. Only if we find such medicine can His Majesty’s life be preserved. If we cannot find it, the king will have but little time left to live. Yet throughout all the kingdoms we have been unable to find such a person anywhere.

When the crown prince heard this, anxiety and distress arose in his heart, for he feared that he might not fully possess such virtue. He then said to the minister:

—Might my own body be that of such a person? Why? From the time of my birth until now, I have never once become angry with anyone.

The minister replied:

—Only the crown prince is such a person, but this would be exceedingly difficult. Why? Of all things beneath heaven, nothing is more precious to a person than his own body.

The crown prince said:

—It is not as you ministers say. If my royal father can recover from his grave illness, then even if I had to relinquish hundreds of thousands of bodies such as this, it would still not be difficult. How much less difficult is it today to relinquish merely this one impure body?

The minister replied:

—So it is. May the crown prince decide as he sees fit.

At that time, joy arose in the heart of Crown Prince Forbearance, and he thought, “If such medicine can cure my royal father’s illness, I must act at once.”

Crown Prince Forbearance then entered the palace and went to his mother. Bowing his head and face at her feet, he joined his palms before her and said:

—Mother! I now wish to offer this body and life of mine as medicine to cure my royal father’s illness. I fear that my life will not continue, and so I have come to bid you a final farewell. Mother, please do not grieve or long for me, lest your precious health be harmed.

When the prince’s mother heard her son’s words, sorrow arose in her heart. Dazed and disoriented, she lost all sense of direction and was too choked with emotion to speak. She embraced the crown prince and, overwhelmed with grief, lost consciousness. Cold water had to be sprinkled upon her face, and only after a long while did she revive.

The crown prince then said to his mother:

—Mother! My royal father has only moments left and cannot live much longer. The medicine must therefore be prepared at once and given to him to drink, so that he may have hope of recovering.

The crown prince then summoned the ministers and the kings of the lesser kingdoms. In the midst of the great assembly, he proclaimed:

—Today, with this body of mine, I bid a final farewell to the entire assembly.

The minister then summoned a candala to split open the crown prince’s bones and extract his marrow, and to gouge out both his eyes.

The ministers compounded these into medicine and presented it to the great king. After the king drank it, his body recovered. Once he had recovered, the king asked the ministers:

—Where did you find such excellent medicine, capable of curing my illness so wondrously?

The minister replied to the king:

—Great King! That medicine was prepared from Crown Prince Forbearance. It was not something that we, your lowly ministers, had the power to make.

When the king heard this, his mind was struck with terror and every hair on his body stood on end. In a trembling voice he asked the ministers:

—Where is Crown Prince Forbearance now?

The minister replied:

—The crown prince is outside. His body has been grievously injured, and he has but little time left to live.

When the king heard these words, he cried aloud:

—Alas! Alas!

The king threw himself upon the ground, and his body was covered with dust. He said:

—How utterly heartless I have been today! How could I have drunk medicine made from my own son’s eyes and marrow?

The king immediately went to the crown prince, but alas, the crown prince was no longer alive!

The King, together with the Queen, the ministers, the people, and the immeasurable assembly, surrounded the Crown Prince on all sides. The Crown Prince’s mother was overwhelmed with grief. She cast herself upon her son’s corpse, wept bitterly, and said:

-I do not know what evil deeds I committed in a former life that now cause my son to suffer such torment!

At that time, the King and the kings of the lesser kingdoms gathered fragrant ox-head sandalwood and piled it high for the cremation. They also erected a stupa made of the seven precious substances in which to make offerings to the Crown Prince’s bodily remains.

The Blessed One then said to Maitreya Bodhisattva:

-Good men! You and the great assembly should know that the great king of Varanasi at that time is now my father, Suddhodana; the Crown Prince’s mother at that time is now my mother, Queen Maya; and Crown Prince Forbearance is now none other than myself. Throughout immeasurable asamkhyeya kalpas, the Bodhisattva dutifully cared for his parents, providing them with clothing, food and drink, dwellings, beds, and even offering his own body, bones, and marrow to them, as in this account.

Through these causes and conditions, I have now attained Buddhahood. This precious stupa that has risen from beneath the earth marks this very place, where long ago I relinquished my body, life, bones, and marrow for my parents. It was also here that a stupa was formerly erected to make offerings to me.

Therefore, now that I have attained Buddhahood, that stupa has appeared before us.

At that time, within the great assembly, immeasurable humans, devas, dragons, ghosts, and spirits heard these words of the Buddha. Filled with both sorrow and joy, tears streaming down their faces, they praised in unison the hundreds of thousands of merits of the Tathagata’s filial requital of his parents’ kindness. Thereupon, they brought forth the aspiration for unsurpassed, complete, perfect enlightenment.

Furthermore, immeasurable hundreds of thousands of sentient beings brought forth aspirations for the paths of the shravaka and pratyekabuddha. Immeasurable beings attained the fruit of stream-entry, and so forth up to arhatship. Immeasurable hundreds of thousands of myriads of kotis of bodhisattva-mahasattvas would soon attain the path of unsurpassed, complete, perfect enlightenment.

Thus one should know that the Tathagata is one who truly and dutifully cares for his parents.

Furthermore, O Bodhisattva, the Mother had long understood such merit and her own original vow, and therefore gave birth to the body of the Tathagata. By giving birth to the Tathagata’s body, she completely fulfilled her original vow. Consequently, she did not receive the Tathagata’s reverential homage; thus, seven days after giving birth to the Tathagata’s body, the Holy Mother passed away.

At that time, the entire assembly praised in unison the merit of the Holy Mother, Queen Maya, saying:

-Excellent, Lady Maya! You gave birth to the body of the Tathagata. Throughout the realms of devas and humans in this world, no one can equal this merit of yours.

At that time, the gandharva Mara rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, knelt upright with palms joined, and addressed the Buddha:

-O Blessed One! What merits did the Holy Mother, Queen Maya, cultivate? Through what causes and conditions was she able to give birth to the body of the Tathagata?

The Buddha said:

-Listen well! I shall distinguish and explain this for you. In the distant past, an incalculable number of kalpas ago, a Buddha appeared in the world named Vipashyin, the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

After the periods of his true Dharma and semblance Dharma had both come to an end, there was a kingdom called Varanasi. Not far from its royal city stood a mountain known as the Abode of the Worthy and Holy Ones, because hundreds of thousands of pratyekabuddhas dwelt upon that mountain, together with immeasurable immortals possessing the five supernatural powers. Because so many holy immortals lived there, people called that mountain “Mount Where the Sages Roam and Dwell.” On that mountain, an immortal lived in a cave to the south, while another immortal lived to the north.

Between the two parts of the mountain was a spring, and beside the spring lay a very smooth, flat rock. The immortal dwelling in the southern cave often came to wash his robe and feet upon that rock, after which he would return to his dwelling. Not long after he had departed, a doe came there to drink water and gradually drank even the grime washed from the robe upon the rock.

After drinking, she turned her head and licked her own place of urination.

Through this, the doe became pregnant. When the months were complete and the time of birth approached, it was the way of does to return at the time of delivery to the place where they had previously conceived. Therefore, this doe also returned to the bank of the spring and, upon the same rock, cried out, writhed in labor, and gave birth to a baby girl.

At that time, the immortal dwelling in the southern cave heard the doe crying out and writhing. Compassion arose in his heart, and he went to see what had happened. He saw that the doe had given birth to a baby girl. The doe was gradually licking the girl’s entire body, but when she suddenly saw the immortal approaching, she abandoned the child and fled elsewhere.

The immortal saw that the girl possessed perfectly upright and beautiful features. Compassion arose in him, and he wrapped her in a garment of grass and carried her back to his cave. Each day he gathered fruit and cared for her according to the season until she had grown.

When she reached the age of fourteen, her father loved her dearly. He regularly entrusted her with tending the fire so that it would not go out. One day, however, through carelessness, she allowed the fire to be extinguished. Her father rebuked her and said:

-Since reaching adulthood, I have never once allowed the fire to go out. Why have you let it go out today? There is fire in the northern cave. You must go there and ask for some fire to bring back to your father.

The Deer Maiden obeyed her father and went toward the northern cave. Wherever she raised and set down her feet, fragrant lotus flowers appeared. Following her footprints, they formed rows and pathways in perfect order. She reached the northern cave and asked the immortal dwelling there for fire for her father.

When that immortal saw that the girl possessed such merit and virtue, and that lotus flowers appeared beneath her feet, he said to her:

-If you wish to obtain fire, walk clockwise around my cave for a full seven circuits, forming orderly rows in clear and distinct succession. Then I will give you fire.

Obeying his instruction, she walked, and with every step wondrous, exquisitely fragrant lotus blossoms arose in her footprints. She circled the immortal’s cave a full seven times before stopping.

The immortal then said to her:

-If you wish to obtain fire, you must now return by walking from this right-hand side; then I will give you fire.

Because the Deer Maiden wished to obtain fire, she again did as the immortal instructed and departed. Not long after the girl had gone, she unexpectedly encountered the king of Varanasi, who, surrounded on all sides by his great ministers and hundreds of thousands of myriads of subjects, with thousands of chariots and myriad horses, had entered the forest on an excursion to hunt deer.

The king of Varanasi, riding alone upon a renowned elephant, arrived at the dwelling of the immortal in the northern cave. The King saw the lotus flowers growing all around in orderly rows.

At that time, the Great King rejoiced and praised him, saying:

-Excellent! Excellent! Venerable immortal! Great Immortal and Guide of the Way, how immense your merit and virtue must be!

At that time, the sage dwelling in the north said to the King:

“Great King, you should know that it was not through any power of mine that the lotus flower was made to appear in this way!”

The King asked:

“If it was not the work of the great master, then whose work was it?”

The sage replied:

“Great King! The sage dwelling in the southern cave has a daughter of upright and beautiful countenance, endowed with all the excellent marks and rarely equaled in the world. Whenever she walks, lotus flowers spring forth beneath each footprint wherever she steps.”

When the King heard these words, joy arose in his heart. He immediately went to the southern cave, and upon seeing that sage, he reverently bowed his head and face at the sage’s feet.

The sage dwelling in the southern cave then came forth and asked:

“Great King, after traveling such a long distance, are you not greatly fatigued?”

The Great King said to the sage:

“I have heard that you have a daughter. May I ask for her hand in marriage?”

The sage said to the Great King:

“This poor man has only this one daughter. She is still young and understands nothing. From childhood until now, she has always lived deep in the mountains, eating fruit and wearing garments of grass. She is entirely unacquainted with the affairs of human society. How, then, could the King deign to favor her?”

The sage then related to the King the whole story told above concerning how the maiden had been born of an animal.

The King said:

“Even so, it does not matter.”

The King then asked:

“Where is the Deer Maiden now?”

The sage replied:

“Great King! The Deer Maiden is presently within this grass-thatched cave.”

The Great King immediately entered the cave. When he saw the Deer Maiden, joy arose in his heart. He had her bathed in scented water, clothed in all manner of fine garments, and adorned with a hundred kinds of precious jeweled necklaces. When this was done, he seated her upon a precious elephant and, accompanied by hundreds of thousands of attendants, with music and singing, returned to his own kingdom.

Because the Deer Maiden had never seen anything like this since the time of her birth, fear arose in her heart.

The Deer Maiden’s father then stood upon the summit of a high mountain, gazing at his daughter from afar without ceasing, and thought to himself:

“I shall now watch my daughter until she has gone so far away that I can no longer see her. Only then will I return to my former dwelling.” Grief-stricken and anguished, with tears streaming down his face, he lamented, “This daughter born to me is still young and understands nothing, yet now she must be parted from me!” Again he thought, “I should remain here and go nowhere. Why? If my daughter returns and does not find me, she will surely become sorrowful and distressed.”

The sage continued to stand there waiting for his daughter, but in the end he did not see her return.

Then regret arose in him, and he said:

“Indeed, one born of the animal realm is truly different! I raised her from infancy and enabled her to become human, yet now she has shown ingratitude and abandoned me to solitude!”

He immediately entered the cave, recited and upheld a spell, and pronounced this imprecation upon his daughter:

“If the King treats you harshly, there is no need to say anything further; but if the King receives and treats you with due courtesy, may you nevertheless be prevented from fulfilling your wishes.”

After the King of Varanasi returned to his palace, he immediately appointed the Deer Maiden as his foremost consort, calling her Lady Deer Mother. The kings of the lesser states and all the civil and military officials came to attend the royal court. Seeing this, the King rejoiced.

Before long, Lady Deer Mother became pregnant. The King personally ensured that she lacked nothing in bedding, food, or drink. He longed only for the day when her term would be fulfilled, hoping that she would give birth to a prince who could inherit the throne. But when her months were complete, she instead gave birth to a lotus flower. Through the power of the sage’s imprecation, anger arose in the King, and he said:

“Indeed, one born of the animal realm is truly different!”

The King immediately stripped her of her rank as consort and ordered someone to take the lotus flower away and discard it.

Several days later, the King of Varanasi entered the rear garden with his ministers to amuse themselves by watching singing performances, contests between elephants and horses, and feats by strongmen. Among them was one foremost strongman who flexed, leaped, and bounded about. When his feet stamped upon the ground, the earth shook, and even the lotus pond was stirred. Beside that lotus pond stood a very large precious vessel. Beneath it was a lotus flower floating upon the surface of the water. The lotus was crimson and radiated wondrous light. When the King saw that lotus, joy arose in his heart, and he said to his ministers:

“Such a lotus flower has truly never been seen before.”

The King immediately ordered a messenger to enter the pond and retrieve it. The flower had five hundred petals, and beneath every petal was a young boy, each with an upright and handsome countenance and an extraordinarily beautiful form.

The messenger then reported to the King:

“This lotus flower is truly unprecedented! Great King, you should know that this lotus has five hundred petals, and beneath every petal there is a young boy.”

When the King heard the messenger’s words, he was astonished, and the hairs on his body stood on end. Marvelling at how such a thing could have come to pass, he asked the messenger:

“Is this truly so? Could this lotus have been born of Deer Mother?”

The King then asked the young male and female attendants:

“Where was the lotus flower previously born of Deer Mother discarded?”

They replied, “Great King! It is this very lotus flower. At that time, it was buried beneath the precious vessel beside this pond.”

The King then understood the truth: this was indeed the lotus flower born of Lady Deer Mother. The King personally entered the palace, approached Lady Deer Mother, and remorsefully reproached himself, saying:

“I am truly foolish and without wisdom. Unable to recognize a virtuous person, I committed cruel and unjust deeds against you, my lady!”

After the King had expressed his remorse and repentance to her, she was restored to her former rank as the foremost consort.

The King rejoiced greatly and summoned the chief ministers, the kings of the lesser states, and the Brahmin physiognomists, all of whom assembled together. The King brought forth the five hundred princes and instructed the physiognomists to examine their marks.

The physiognomists predicted:

“These princes possess immense merit and virtue. If they remain in the household life, all within the four seas will enjoy peace, prosperity, and good governance, and spirits will protect them. If they renounce the household life, they will certainly sever the afflictions, cross the current of sensual craving, pass beyond the ocean of birth and death, realize the Dharma of the Three Knowledges and Six Supernormal Powers, and attain all four fruits of the path.”

When the King heard the physiognomists’ words, he rejoiced exceedingly. He immediately issued an order throughout the kingdom to select five hundred wet nurses to care for the princes.

Lady Deer Mother then said to the Great King:

“The King need not be concerned or summon wet nurses from throughout the kingdom. Within the royal palace there are already five hundred consorts. When those consorts saw that your servant had borne princes, jealousy arose in their hearts. The King should now entrust one prince to each consort to raise as though he were her own son.”

The King said to the lady:

“The five hundred consorts have always harbored jealousy and sought to harm Lady Deer Mother. If Lady Deer Mother now wished me to have them beaten with rods, banished, or put to death in requital for their former offenses against her, I would not go against her wishes. Yet now she has let go of all those resentments—truly, scarcely anyone can equal her! Moreover, she has extended kindness as vast as heaven and earth by entrusting the princes to those consorts to raise…”

At that time, the five hundred consorts were overjoyed: “Lady Deer Mother has granted us peace and happiness, and she has even entrusted the princes to us!” When the countless hundreds of thousands in the great assembly heard of this, joy arose in their hearts, and they all brought forth the aspiration for the unsurpassed path.

The Great King then said to the lady:

“Such a thing has truly never occurred before. Even I cannot compare with you!”

The lady said:

“Greed and anger both arise from jealousy. One should use patience to dispel wickedness and harmony to overcome enmity. From the time I was born until now, I have never contended with anyone. These consorts brought distress upon themselves. It is like someone walking at night who sees the stump of a tree and imagines it to be a robber or an evil ghost. Fear then arises in his heart, and he flees in all directions, perhaps hiding in a mountain cave or entering water, fire, a dense forest, or thorny thickets, thereby injuring his own body. Because of deluded perceptions, he brings such calamities upon himself!

“All sentient beings are likewise: they themselves undergo birth and death, like silkworms spinning silk and then binding themselves in it, or like moths casting themselves into the flame of a lamp. No one drives them there! All evil arises from deluded perceptions. These consorts are likewise. Therefore, I now have no wish to contend with these foolish people.”

The five hundred consorts then came before Lady Deer Mother, repented, and apologized. They revered and served Deer Mother as though she were a sage, treated her with the affection of sisters, and raised the princes no differently from their own children.

As the five hundred princes gradually grew to maturity, each possessed the strength to withstand a thousand men. Whenever neighboring kingdoms rebelled and refused to submit, the princes themselves went forth to quell the disturbances without any need for the four divisions of the army. Thus, the realm was peaceful, heavenly spirits rejoiced and protected it, the rains and winds came in due season, and the people prospered. The five hundred princes rode magnificent elephants and went roaming through forests and wilderness, enjoying immeasurable freedom and happiness. Their parents cherished them like the pupils of their own eyes.

When the five hundred princes had gradually come of age, they were one day sitting together in amusement beside a lotus pond and saw their own forms reflected in the water. The princes then said to one another: “All dharmas are no different from magical illusions, flowers seen in empty space, scenes beheld in dreams, or reflections in water. Their essential nature is fundamentally unreal.

We today are likewise. Although we occupy honored and noble positions, dwell deep within the palace, enjoy the pleasures of the five desires, and possess youth and beauty, in the end none of these can be preserved for long. Whatever comes into being must decay; once people are born, they must die.

Youth and vigor do not last long before old age arrives. If food and drink are taken without moderation, illness will inevitably arise. Even if one lives for a hundred years, one must eventually die.”

The princes became deeply sorrowful and joyless, even forgetting to eat and drink. Together they returned to the palace and said to their parents:

“Dear Father and Mother! The world is entirely suffering, with nothing in it worthy of delight. We now beseech you to permit us to leave the household life.”

The King told the princes:

“No one can escape birth, aging, illness, and death. Why should you alone grieve over them?”

The princes replied to their royal father:

“It is not we alone who must endure the hardships of birth and death; sentient beings throughout all five realms must likewise endure them.”

The King knew that he could not deter the princes from their resolve to leave the household life, so he consented to let them do so.

The Queen Mother told the princes:

“When you leave the household life, do not abandon me and go far away. You should remain in the rear garden, where it is very cool, the trees and groves flourish, and the four requisites will never be lacking.”

The princes then left the household life and, in obedience to the Queen Mother, all remained in the rear garden.

After leaving the household life, each prince attained the fruit of a pratyekabuddha. In this way, up to and including the four-hundred-and-ninety-ninth prince, all attained realization.

Having attained realization, the princes came before their parents and informed them: “We have now accomplished the benefit of leaving the household life.”

The bhikkhus then personally ascended into empty space. They appeared in the east and vanished in the west; vanished in the west and appeared in the east; appeared in the south and vanished in the north; appeared in the north and vanished in the south. At times they manifested many immense bodies filling all of empty space and then manifested a single body again; from one body, they manifested immeasurable bodies. At times they caused water to issue from the upper parts of their bodies and fire from the lower parts.

After manifesting various spiritual transformations for their parents, the princes set fire to their own bodies and entered nirvana.

Lady Deer Mother then gathered their bodily relics and built four hundred and ninety-nine stupas in the rear garden as offerings.

Ninety days later, the youngest son also attained the fruit of a pratyekabuddha and manifested great spiritual transformations for his parents. After manifesting those spiritual transformations, he entered nirvana.

The prince’s mother then gathered his bodily relics and built a stupa as an offering.

Lady Deer Mother burned various precious incenses and had wondrous music performed. Each day in the rear garden she made offerings to the five hundred stupas of the pratyekabuddhas. Standing before those stupas, she became sorrowful and joyless, and said: “Although I gave birth to five hundred princes, not a single one brought forth the aspiration for bodhi.”

The lady then made this vow:

“Through the merit of making offerings to five hundred pratyekabuddhas and building five hundred stupas as offerings to their relics, I dedicate this merit universally to all sentient beings. May I in a future life give birth to only one child who will bring forth the aspiration for bodhi, leave the household life in that very lifetime, and attain omniscience. This would be better than giving birth to many children who do not bring forth the aspiration for bodhi.”

The Buddha told Ananda:

“Lady Deer Mother at that time is now Lady Maya. Because Lady Maya made offerings to five hundred pratyekabuddhas and cultivated immeasurable wholesome karma, she was able in the present life to give birth to the body of the Tathagata.”

When the Buddha expounded this Dharma, countless hundreds of thousands of humans and devas attained the first fruit, up to and including the fourth fruit; and immeasurable sentient beings brought forth the aspiration for unsurpassed, perfect enlightenment.

The Venerable Ananda then said to the Buddha:

“World-Honored One! What karma did Lady Maya create in a past life that caused her to be born among animals in the body of the Deer Maiden?”

The Buddha told Ananda:

“Listen carefully. For your sake, I shall distinguish and explain the causes, conditions, deeds, and karma of Lady Maya’s former life.”

—In the distant past, immeasurable asamkhya kalpas ago, a Buddha appeared in the world named Vipasyin, the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. He taught and transformed beings in the world. After he entered extinction, during the age of the semblance Dharma, there was a country called Varanasi.

In that country lived a brahmin who had only one daughter. After her father died, she was left in her mother’s care until she grew up. The family owned an orchard, so her mother would usually leave her at home to watch over it while she went out to find food to sustain herself and her daughter.

Each day, as was her custom, the mother brought food home for her daughter to eat. On one occasion, however, her mother was delayed and did not bring food back in time. Tormented by hunger and thirst, the daughter became angry and said:

—For what reason does my mother give me nothing to eat today? She pays no attention to me and leaves me in this condition!

Being greatly distressed, she repeated this three times and then said:

—Today my mother is not even the equal of an animal. I have seen animals such as deer: when their young are hungry and thirsty, they cannot bear to leave them. How much less should my mother leave me!

Before long, however, her mother returned with food for her to eat.

Just as she was about to eat and drink, a pratyekabuddha ascetic flew from the south toward the north. When the brahmin girl saw this bhiksu, joy arose in her heart. She immediately stood up, joined her palms, bowed her head in homage, spread out a seat and invited him to sit. She then took fresh and beautiful flowers and set aside a portion of her own food as an offering to the bhiksu.

After the bhiksu had finished eating, he taught the Dharma to the girl, instructing her and bringing her benefit and joy.

The girl then made this vow:

—May I, in future lives, encounter sages and noble ones, pay homage to them, and make offerings to them. May I thereby obtain a beautiful countenance and be honored, eminent, harmonious, and noble; and wherever I walk, may lotus flowers spring forth beneath my footsteps.

The Buddha told the Venerable Ananda:

—The girl of that time later became Lady Visakha, the Deer Mother. Because she offered one meal and flowers to a pratyekabuddha, for five hundred lives she received the blessed reward of honor, eminence, and nobility, never lacking clothing, food, or drink. Wherever she went, lotus flowers sprang forth beneath her footsteps. Through these causes and conditions, she has now encountered five hundred pratyekabuddhas and paid homage and made offerings to them. Yet merely because of one malicious and ungrateful statement maligning her mother—saying that she was not even the equal of an animal—she had to be reborn as a deer for five hundred kalpas.

The Buddha told Ananda:

—When people are born into the world, calamity arises from their mouths. Therefore, they must guard the gateway of the mouth even more carefully than they would guard against a raging fire. Although a raging fire may burn, it burns only during this one lifetime; but the fire of malicious speech will burn throughout countless kalpas. A raging fire can burn only worldly wealth, but the fire of malicious speech will burn even the seven treasures of the noble ones.

Therefore, Ananda, for all sentient beings, calamity arises from the mouth. Indeed, the tongue is the sharp axe with which one hews oneself down, the calamity by which one destroys oneself.

When the Buddha preached this sutra, a thousand upasakas and upasikas, understanding that they must guard against the transgressions of verbal karma, immediately attained the first fruition. Immeasurable numbers of bhiksus and bhiksunis attained the first fruition through the fourth fruition. Immeasurable devas and humans all aroused the aspiration for unsurpassed, perfect enlightenment, while others aroused the resolve to attain pratyekabuddhahood. The entire assembly rejoiced upon hearing the Buddha teach the Dharma, faithfully accepted it, paid homage to the Buddha, and withdrew.

At that time, the Blessed One and Ananda entered the city of Rajagrha to seek alms. On their return, outside the city they saw a very large and deep pool. The inhabitants of Rajagrha regularly dumped filthy excrement and urine into that pool, and whenever it rained, foul water from all around also flowed into it. At that time, within the pool lived an enormous creature whose form resembled that of a human but which had a great many arms and legs. From afar, the creature saw the Tathagata. It immediately raised its head above the surface of the water, gazed at the Tathagata, and wept profusely. When the Tathagata saw it, he appeared deeply sorrowful and displeased, and then returned to Vulture Peak.

The Venerable Ananda then spread out a sitting mat, and the Tathagata sat cross-legged upon it.

At that time, Ananda observed the thoughts of the assembly and asked the Tathagata:

—Blessed One, what evil karma did the creature we just saw in that pool commit in a former life that caused it to be born there? How long has it remained there, and when will it attain liberation?

The Buddha told Ananda and the entire assembly:

—Listen carefully, and I shall explain this matter to you. Ananda, immeasurable thousands of kalpas ago, a Buddha appeared in the world. After fully teaching and transforming sentient beings, he entered nirvana. After that Buddha’s extinction, during the age of the semblance Dharma, a brahmin established a monastery and made offerings to the Sangha. One donor regularly presented clarified butter as an offering to the Sangha. At that time, a visiting bhiksu arrived. When the monastery superintendent saw him, anger arose in his heart. Resenting the arrival of the visiting monk, he concealed all the clarified butter and refused to give any to him. The visiting monk said:

—Why do you not bring out the clarified butter as an offering to the Sangha?

The superintendent replied:

—Because you are a visiting monk, while I am a resident monk. Therefore, I shall not make an offering to you.

The visiting bhiksu said:

—The donor offered it to the Sangha presently assembled here.

The superintendent then assumed a fierce and terrifying expression and reviled the visiting monk, saying:

—Why do you not eat excrement instead of continually following me and demanding that clarified butter?

Because of those malicious words, from that time until now, throughout one billion kalpas, he has constantly been reborn in pools of excrement. The superintendent of that time is now the creature in this pool. Because in a former life he uttered a single malicious statement reviling a member of the Sangha, for immeasurable kalpas he has continually been reborn in filthy places of excrement!

The Buddha told his disciples:

—You must guard your verbal karma, for the calamities caused by verbal karma are more severe than a raging fire. Toward your parents and the Sangha, you must respectfully make offerings, speak gentle words of praise, and constantly remember their kindness and virtue. The Sangha is a field of merit whose members have transcended the three realms, while parents are the supreme field of merit within the three realms.

Why is this? The Sangha includes those established in the four fruitions and the four approaches, comprising twelve classes of noble persons. Whoever makes offerings to them will receive immeasurable merit.

Not only that, but if one diligently practices without regressing, one will also attain the Buddha Way. As for parents, the mother carries the child for ten months, lies in the wet place while giving the dry place to the child, nurses and feeds the child until maturity, teaches the child a livelihood, and provides care according to the child’s needs. Parents may also permit the child to leave home, practice the path, attain liberation, cross beyond the shore of birth and death, and bring benefit to oneself and all sentient beings.

The Buddha told Ananda:

—Parents and the Sangha are the two fields of merit for all sentient beings. The wondrous fruits of the human and heavenly realms, nirvana, and liberation are likewise attained through them!

When the Buddha preached this sutra, countless hundreds of thousands of beings—humans and nonhumans—attained either the first fruit through the fourth fruit; some aroused the aspiration for unsurpassed, perfect enlightenment; and others aroused the aspiration for the paths of the śrāvaka or pratyekabuddha. Each of them joined their palms, paid homage to the Buddha, circumambulated him clockwise, and joyfully withdrew.

Furthermore, in the kingdom of Varanasi there was a very wealthy brahmin prime minister. He lacked none of the following: precious treasures, gold, silver, vaidurya, coral, amber, elephants, horses, cattle, goats, fields, gardens, and servants. Only after he had passed the age of eighty did a son come to be born to him. The child was handsome and upright, with all the marks of an excellent person. His parents rejoiced greatly and invited physiognomists to examine his features. They named him Quân Đề. When Quân Đề reached the age of ten, his parents, who cherished him dearly, went together to the place where the Tathagata was staying on Mount Sái Đề Lợi Nhân Đề La and asked that Quân Đề be permitted to follow the Buddha and enter monastic life.

At that time, the Tathagata was surrounded by the fourfold assembly and was extensively expounding worldly teachings and supramundane dharmas to the great assembly of devas, nāgas, ghosts, and spirits.

The brahmin then addressed the Buddha:

—World-Honored One! I have now reached old age, and only then was this son born to me. May the World-Honored One, in his great compassion, mercifully shelter and protect all beings. I now bring this son of mine before you, hoping that the Buddha will ordain him and make him a disciple of the Buddha.

The Buddha said:

—Come, bhikkhu!

As soon as the Buddha had spoken these words, the boy’s hair and beard naturally fell away, and a kāṣāya robe appeared upon his body. The Buddha then taught him the Dharma, instructing and guiding him so that he might obtain benefit and thereby give rise to joy. He immediately realized the fruit of the path, the three knowledges, the six superknowledges, and all eight liberations.

At that time, the Venerable Ananda examined the minds of the great assembly and saw that they all harbored doubts. He therefore rose from his seat, adjusted his robes, bared his right shoulder, joined his palms respectfully, and addressed the Buddha:

—World-Honored One! What meritorious deeds did the novice Quân Đề perform in the past, such that he has now encountered the World-Honored One and attained the fruit of the path? How did this occur so swiftly?

The Buddha told the Venerable Ananda:

—It is not only today that the novice Quân Đề has practiced and thereby attained this state. In past lives, he made offerings to his parents and the Sangha and cultivated wondrous meritorious deeds. Therefore, he has now encountered a virtuous spiritual friend and attained the fruit of the path.

The Venerable Ananda addressed the Buddha:

—I respectfully beseech the Buddha to explain this to the great assembly.

The Buddha told the Venerable Ananda:

—Listen carefully, and I shall explain it clearly to you.

Immeasurable thousands of years ago, a Buddha named Vipaśyin appeared in the world. He taught and transformed beings, bringing benefit to the heavenly and human realms. When the conditions for his teaching had been fulfilled, he entered nirvana.

After the Buddha’s passing, during the age of the true Dharma, there was a young bhikkhu who had mastered the three baskets: the Abhidharma Piṭaka, the Vinaya Piṭaka, and the Sūtra Piṭaka. He was handsome, possessed all the marks of an excellent person, and had a clear and wondrous voice. He was also highly intelligent and eloquent, and was skilled in preaching the Dharma.

Thus, he was known by many people and received respectful offerings from the royal household and the brahmins. At that time, there was also an elderly bhikkhu whose body was unattractive and whose physical marks were incomplete. Moreover, his voice was unpleasant, yet he always delighted in reciting scriptures and praising the merit of the Three Jewels.

When the young Tripiṭaka bhikkhu heard that the elderly bhikkhu’s voice was unpleasant, contempt arose in his mind, and he said:

—A voice like that is no different from the barking of a dog!

The elderly bhikkhu then said:

—Why do you insult me in this way? Do you know who I am?

The young Tripiṭaka bhikkhu replied:

—Of course I know you. You are the elderly bhikkhu Mahāla of the age of the true Dharma of the Buddha Vipaśyin. How could I not know you?

Mahāla said:

—I have now completed what had to be done and established the holy life. I shall no longer undergo another body within birth and death or any future existence.

When the young Tripiṭaka bhikkhu heard these words, he became terrified, and the hairs of his body stood on end.

Mahāla then extended his right hand and emitted a vast radiant light that illuminated all ten directions.

The Tripiṭaka bhikkhu immediately bowed his head in homage and begged for forgiveness:

—I am foolish and ignorant and could not distinguish the worthy from the holy. Thus, I created this evil karma. I pray that in future lives I may draw near to virtuous friends, encounter holy teachers, and completely eradicate all afflictions, just as the Venerable One has done.

The Buddha told the Venerable Ananda:

—Because that young Tripiṭaka bhikkhu uttered a single evil statement insulting a senior monk, he repeatedly underwent the retribution of being born as a dog for five hundred kalpas.

When the entire great assembly heard the Buddha preach this Dharma, they were horrified and afraid, and they all exclaimed:

—How dreadful! How dreadful! Among the poisonous calamities of the world, none is more grievous than malicious speech!

At that time, immeasurable hundreds of thousands of people made vows and spoke this verse:

—I would rather have a red-hot iron hoop placed around my head and burn me than ever use malicious words to slander worthy sages and virtuous people.

The Buddha told the Venerable Ananda and Śāriputra:

—As virtuous spiritual friends to sentient beings, you should constantly use the eye of the path throughout the six periods of day and night to observe beings within the five destinies. Whenever beings should be taught and delivered, you must go and teach and deliver them.

At that time, five hundred merchants traveling between the kingdoms of Magadha and Śrāvastī had to pass along a very dangerous road. The leader of the merchants had brought a dog with him. At dusk, one of his companions cooked some meat for their meal. During the night, the dog secretly ate all of it. The following morning, when the merchant leader and his companion intended to take out the meat and eat it, they discovered that the dog had stolen and eaten it all the previous night. Tormented by hunger and thirst, they became furious. They took a knife, severed the dog’s four legs, cast its body into a pit, and departed together for another place. The dog writhed in agony at the bottom of the pit, presenting a most pitiful sight.

At dusk, the Venerable Śāriputra used the eye of the path and clearly perceived this event from afar. Early the next morning, he donned his robe, took up his bowl, and entered the city to seek alms. Afterward, he went directly to the dog, gave it food, and then taught it the Dharma, instructing and guiding it so that it might obtain benefit and thereby give rise to joy. After hearing the Dharma, the dog felt shame and remorse and took no delight in its condition. Seven days later, when its offenses had been exhausted, it was freed from existence as a dog and was born as a human being.

The Buddha told the Venerable Ananda:

—The dog of that time is now this novice Quân Đề. Because in a past life he slandered worthy and holy ones, he fell into an evil destiny. Yet because he knew remorse, felt shame, reformed himself, and made that vow, he has now encountered the Buddha and has been liberated from birth, death, and the afflictions.

The Buddha told the Venerable Ananda:

—You should be mindful of the kindness of parents and virtuous friends. Therefore, those who recognize kindness should always repay it. A virtuous spiritual friend is a great causal condition.

When the Buddha preached this Dharma, immeasurable hundreds of thousands of sentient beings aroused the aspiration for unsurpassed, perfect enlightenment, while others aroused aspirations for the paths of the śrāvaka and pratyekabuddha. After hearing the Buddha preach the Dharma, the entire great assembly rejoiced with delight, paid homage to the Buddha, and withdrew.