大方便佛報恩經

Fascicle Five

07. Chapter Seven: Loving-Kindness and Compassion

At that time, the great assembly surrounded the Blessed One, making offerings to him, revering, honoring, and praising him. Then the Tathagata, wishing to deliver sentient beings from the suffering of the three realms, eliminate the five afflictions and the ten fetters, and enable all sentient beings to attain liberation and enter the peaceful bliss of nirvana, opened his profound heart of loving-kindness and compassion and revealed two kinds of fields of merit: first, the conditioned field of merit; second, the unconditioned field of merit. The conditioned field of merit consists of one’s father and mother; the unconditioned field of merit consists of teachers and elders, the Buddhas, the Dharma, the Sangha, and the bodhisattvas.

If sentient beings wholeheartedly serve and make offerings to them, they will receive blessed rewards and be able to advance toward the attainment of bodhi.

The Blessed One then said to Shariputra, the great disciples, and the bodhisattvas: “You should know that before long the Tathagata will enter nirvana.” When Shariputra heard the Buddha say this, he felt as though his body were falling apart and experienced pain as if he were being cut. Overcome with grief and sorrow, he fainted and fell to the ground.

Those around him washed his face with cold water, and only after a long while did he regain consciousness. He immediately rose, joined his palms, and recited verses praising the Buddha’s virtues:

The Buddha is like celestial music,

Of which one never tires on hearing.

The Buddha will soon enter nirvana;

All beings will lose their benefit.

The sea of birth and death in the five paths

Is like a pool of filthy mud;

Bound fast by craving and desire,

Beings cannot leave ignorance behind.

In former kalpas, he cultivated the true path,

Giving without discrimination.

From between his eyebrows he emitted light,

Illuminating all without distinction.

His eyes resemble the radiance of the full moon,

Shining throughout the worlds of the ten directions,

Causing all sentient beings who behold him

To rejoice together.

After reciting hundreds of thousands of verses in praise of the Buddha, Shariputra bowed his head at the feet of the Blessed One, circumambulated him hundreds of thousands of times, and then addressed the great assembly of devas, nagas, spirits, humans, and nonhumans:

“Good men! How astonishing! This world is becoming empty. How grievous! This world is vanishing. How painful! This world is in peril! The bridge of the wondrous Dharma is now about to collapse; the supreme tree of enlightenment is now about to break apart; the precious and wondrous banner-pole is now about to topple; the sun of the Buddhadharma is about to set; and the great mountain of nirvana is nearing the day of its collapse!”

When the great assembly heard this, fear arose in their hearts, and they were utterly astonished. The sun grew dim and gray, the mountains tilted and swayed, and the earth trembled.

Shariputra then stood amid the great assembly and spoke these verses:

I behold the Buddha’s physical form,

Like a radiant mountain of gold;

Adorned with noble marks and majestic virtue,

His fragrant renown will endure for all ages.

Therefore, diligently cultivate with vigor

To pass beyond the three realms;

Choose and practice every wholesome deed—

The bliss of nirvana surpasses all.

After reciting these verses to console the great assembly, Shariputra employed his spiritual powers, flew into the sky, and transformed himself into one thousand precious elephants. They stood entwined with one another, their thousand heads facing outward. Each elephant had seven tusks; upon each tusk were seven pools; within each pool were seven lotus blossoms; upon each lotus dais were seven transformation Buddhas; and beside every transformation Buddha stood a Shariputra in attendance. Each Shariputra emitted great rays of light that illuminated immeasurable worlds throughout the ten directions, summoning sentient beings who had affinities with the Buddhadharma.

After those sentient beings arrived, Shariputra manifested an immense body that filled the expanse of space. He then reduced his body and leapt down to the ground. At times, fire blazed fiercely from his body; at other times, water surged forth from within him, filling the expanse of space.

After displaying hundreds of thousands of countless spiritual transformations such as these, he descended from the sky, came before the great assembly, and taught the Dharma, instructing them in what was beneficial and conducive to peace and happiness, causing immeasurable sentient beings to awaken the resolve for bodhi.

Moreover, hundreds of thousands of people attained the fruit of stream-entry, up to and including the path of arhatship, while hundreds of millions of others aroused the resolve for the shravaka path and the resolve for pratyekabuddhahood.

After accomplishing these beneficial deeds, Shariputra said to the great assembly: “I cannot bear to remain and watch the Tathagata enter nirvana.” Having said this, he immediately flew into the sky and, using the fire of spiritual power, burned his own body and entered nirvana first.

The great assembly gazed at Shariputra without wishing to blink. Sorrow and grief arose in their hearts, and they writhed and wept in lamentation. The sun grew dim, and the earth shook. Then hundreds of thousands among the great assembly gathered his relics, erected stupas, and made offerings. Surrounding Shariputra, they were stricken with pain and sorrow; their minds became dazed, and they lost right mindfulness.

At that time, through the power of his compassion, the Tathagata transformed himself into the likeness of Shariputra standing amid the great assembly. Seeing this, everyone rejoiced together, their grief and suffering vanished, and they all aroused the resolve for unsurpassed, complete and perfect enlightenment.

Then Ananda, through the Buddha’s spiritual power, clearly perceived that doubts remained in everyone’s mind. He rose from his seat, adjusted his robe to bare his right shoulder, knelt with his right knee on the ground, joined his palms reverently, and addressed the Buddha: “Blessed One, why did Shariputra so hastily enter final nirvana before the Blessed One, causing the great assembly such grief and suffering?”

The Buddha said to Ananda and the great assembly: “It is not only today that Shariputra has entered final nirvana before the Tathagata. In kalpas of the distant past as well, he could not bear to see me enter final nirvana before him.”

Ananda addressed the Buddha: “Blessed One, in past kalpas Shariputra always entered final nirvana before the Buddha. How did this come about? May the Blessed One explain it clearly to us.”

The Buddha said to Ananda: “Listen carefully.

“One asamkhya kalpa ago, there was a kingdom called Varanasi. Its king was named Great Radiance, and he ruled over sixty lesser kingdoms and eight hundred villages and settlements. King Great Radiance possessed a compassionate heart and gave everything in charity, never acting contrary to anyone’s wishes.

“At that same time, there was a lesser king in a neighboring country who constantly harbored resentment and hatred.

“Each month, on the observance day, King Great Radiance used five hundred elephants to transport various jewels and treasures, clothing, and food to a great marketplace and outside the four gates of the city, where he distributed them to everyone.

“At that time, the hostile kingdoms and resentful people saw that King Great Radiance gave away everything and never acted contrary to anyone’s wishes. They therefore came one after another to take away food, clothing, gold, silver, jewels, and treasures.

“When the lesser king of the neighboring country heard of King Great Radiance’s virtue of generosity, jealousy arose in his heart. He immediately summoned his ministers to determine whether someone could go to Varanasi and ask King Great Radiance for his head. None of the ministers dared accept this mission. The king then issued a command, saying: ‘Whoever dares go to Varanasi and ask for King Great Radiance’s head will be rewarded with one thousand jin of gold.’

“At that time, a brahmin volunteered to go and asked the king to provide sufficient provisions for the journey. That country was more than six thousand li from Varanasi. The king fully supplied him with traveling provisions and urged the brahmin to set out.”

When the brahmin reached the border of the kingdom of Varanasi, the earth shook, the birds and beasts were terrified and fled in all directions, the sun was obscured, and the moon grew dim. The stars departed from their customary positions; red, black, and white rainbows appeared, and meteors were constantly seen by day and night. All the springs, lakes, ponds, and wells throughout the land dried up, and all the beautiful, verdant flowers, fruits, and trees withered.

When the brahmin reached the city of Varanasi and stood outside its gate, the guardian deity of the gate told the sentry: “This exceedingly wicked brahmin has come from afar intending to ask for the head of King Great Radiance. Do not let him enter.”

The brahmin remained outside the city gate for seven days, unable to enter.

One day, he said to the gatekeeper: “I have come here from afar and wish to have an audience with the King.”

The gatekeeper immediately went in and reported to the King: “Your Majesty, a brahmin has come from afar and wishes to have an audience with you. He is now waiting outside the gate.” Upon hearing this, the King hastened out to welcome him, like a son meeting his father. After greeting him, the King asked: “You have traveled a long and distant road to arrive here. Are you very weary?” The brahmin replied:

“I was in a distant land when I heard of the King’s virtuous deeds and that in giving alms he never acts contrary to anyone’s wishes. Your Majesty’s renown is praised both far and near, and truly it is no falsehood. Therefore, heedless of the distance, I crossed rivers and mountains to come here, wishing to ask Your Majesty for one thing.”

The King said:

“I am prepared to give away everything. Whatever you require, please tell me.”

The brahmin said:

“Is that truly so? I have come here solely to ask for Your Majesty’s head; I require nothing else.”

Upon hearing this, the King thought to himself: “Throughout beginningless kalpas until now, I have relinquished countless bodies and lives, yet never once have I sacrificed my life for the Dharma. I have wandered through the cycle of birth and death, laboring in vain and exhausting my mind. I have now pledged this body to sentient beings in seeking the path to bodhi. If I do not give it, I will violate my original vow. If I do not offer this body in charity, through what conditions could I realize the fruit of unsurpassed, perfect enlightenment?”

Having reflected thus, the King said to the brahmin:

“Very well. But allow me a little time to consider whom I should entrust with the throne, my consorts, and the Crown Prince. After seven days, I shall present my head to you.”

The King then entered the palace, informed his consorts of his intention, and sought to comfort them, saying:

“In this world, all who are bound by affection must one day be parted. Whoever lives must die; whatever undertaking succeeds must eventually fail. The myriad things flourish in the spring, but wither in autumn and winter.”

After hearing these words, the consorts and the Crown Prince choked with emotion and asked the King:

“Great King, why do you speak in this way?”

The King replied:

“A brahmin has come here from afar to ask for my head, and I have already promised to give it to him.” Upon hearing this, the consorts and the Crown Prince writhed and wept, their hair disheveled and their garments torn, and addressed the King:

“Great King, one’s body is the most precious thing in the world. How can the Great King relinquish what is so difficult to relinquish and give it to another?”

At that time, five hundred great ministers asked the brahmin:

“What will you do with this foul head filled with blood and pus?”

The brahmin replied:

“I only need to ask for the head. Why question me about what I will do with it?”

“You have come to our kingdom, so we must question you, and you must answer.”

The brahmin then wished to speak the truth, but fear arose in his heart, for he was afraid that the great ministers would kill him. The five hundred great ministers said to the brahmin:

“Do not be afraid. For the Great King’s sake, we shall spare you. You wretched, impoverished brahmin! What will you do with a head filled with blood and pus? Each of us will make a head from the seven precious substances and give it to you in exchange, and we shall provide you with everything you need, so that for seven lifetimes you will suffer no deprivation.”

The brahmin said:

“I have no need of those things.”

The great ministers were thus unable to fulfill their wish. Afflicted with anguish, they raised their voices in lamentation and addressed the King:

“How can the Great King, for the sake of a single brahmin, bear to depart forever from his native land, his people, his consorts, and the Crown Prince?”

The King said:

“For your sake and for the sake of all sentient beings, I now relinquish my body in charity.” At that time, one great minister saw that the King had resolved to relinquish his body and give it to the brahmin. He thought to himself: “How could I possibly sit by and watch the Great King relinquish his body and life?” Having thought thus, he entered a secluded chamber and killed himself with a knife.

The King then entered the rear garden, summoned the brahmin, and said:

“You have come from afar to ask for my head. Out of loving-kindness and compassion for you, I shall not act contrary to your wish. I vow that in a future life I shall attain the head of wisdom and bestow it upon all of you.”

After saying this, the King joined his palms, bowed to the ten directions, and made this vow: “I reverently pay homage to all the Buddhas of the ten directions. May they mercifully regard me, and may all the great bodhisattvas support and protect me with their majestic spiritual power, enabling me to fulfill this vow.”

After making this vow, he told the brahmin to cut off his head. The brahmin said:

“The King possesses such great strength. If, when the pain comes, you cannot bear it, regret your decision, and turn upon me and kill me, what then? Therefore, O King, use your own hair to bind yourself to a tree branch so that I may cut off your head.”

Upon hearing this, the King felt compassion and thought to himself: “This man is old and feeble. If he cannot cut off my head, he will lose this great benefit.” He therefore complied with the request, using his hair to bind himself to the tree, and then said to the brahmin:

“Cut off my head and place it in my hands; I shall then give it to you.”

The brahmin, holding a knife in his hand, approached the foot of the tree. Immediately, the tree deity pressed a finger against the brahmin’s head, causing him to fall unconscious.

King Great Radiance then said to the tree deity: “Why do you not assist me, but instead create difficulties and obstruct this wholesome deed?”

When the tree deity heard the King say this, anguish arose in his heart. The King cried aloud: “How strange! How grievous! Though the sky is perfectly clear, blood rains down; the earth trembles, and the sun grows dim.” The brahmin then cut off the King’s head and carried it back to the neighboring kingdom.

The five hundred princes and the ministers then enshrouded the remaining body of King Great Radiance, built a stupa, and made offerings to it.

The Buddha said to Ananda: “The chief minister at that time, upon seeing King Great Radiance give away his head, could not bear to watch. Therefore, he killed himself. He was none other than Sariputra in his present life. King Great Radiance was none other than I, Sakyamuni Tathagata. The bodhisattva cultivated ascetic practices in this manner, vowing to act for the sake of sentient beings and remembering the kindness of all the Buddhas; therefore, he attained liberation and realized unsurpassed bodhi.

“When Sariputra learned that the Tathagata was about to enter nirvana, he could not bear to witness it and therefore entered cessation before me. This was just as in the past, when he could not bear to see me relinquish my body in charity; the two events were no different.

“In that garden, beneath that very tree, I once relinquished a full one thousand heads from lives in which I was a Wheel-Turning King and gave them away in charity. How much more so in other kalpas, when I was not a king: I also sacrificed my entire body, my feet, and my hands in charity.”

When the Buddha taught these causes and conditions of cultivating ascetic practices, immeasurable hundreds of thousands of sentient beings aroused the aspiration for unsurpassed, perfect enlightenment.

Hundreds of thousands of people attained the fruit of stream-entry, and onward up to the fruit of arhatship.

And immeasurable hundreds of thousands of people aroused the aspiration for the sravaka path and the aspiration for the pratyekabuddha path.

The entire great assembly—devas, nagas, ghosts, spirits, humans, and nonhumans—rejoiced exceedingly upon hearing the Buddha teach the Dharma. They bowed their heads in homage and withdrew.

At that time, in the kingdom of Magadha, there were five hundred bandits who habitually waylaid and plundered travelers, oppressed the innocent, and obstructed passage. The king of Magadha sent troops to capture them. The soldiers drove them into a forest, pursued them to a dangerous place, and captured the entire band. They then gouged out their eyes and cut off their noses and ears. At that time, the five hundred bandits were in agonizing pain and on the verge of death. Among them was one man who was a disciple of the Buddha.

He said to his companions, “We shall not live much longer. Why do we not sincerely invoke the name of the Buddha?” Thereupon, the five hundred men cried out in unison, “Homage to Shakyamuni Buddha!”

At that very moment, the Buddha traveled by the power of his spiritual abilities from Mount Gridhrakuta to Mount Gandha.

A mighty wind arose, shaking the trees and sweeping sandalwood dust into the air until it filled the sky. The wind then blew into the forest where the bandits had met with disaster, gathered up their eyes, noses, ears, and other severed parts, and restored them to their former condition.

When the bandits regained both eyes, all their wounds were healed, and their blood turned into milk, they said to one another, “Through the grace of the Buddha, our bodies have been restored to peace and well-being.

“If we wish to repay the Buddha’s kindness, we must swiftly give rise to the aspiration for unsurpassed, complete, perfect enlightenment.” Having said this, they all cried out in unison:

“Those who have not yet attained peace and well-being, we shall bring to peace and well-being. Those who have not yet attained liberation, we shall cause to attain liberation. Those who have not yet been delivered, we shall deliver. Those who have not yet realized the path, we shall cause to enter nirvana.”

Furthermore, the Tathagata’s compassionate skillful means and awesome spiritual power are truly inconceivable. When the Buddha was dwelling in the kingdom of Shravasti, there were five hundred men on Mount Kuta who habitually waylaid and plundered travelers and committed every kind of unlawful deed.

At that time, the Tathagata employed skillful means and transformed himself into a man riding a great elephant. He wore armor, carried a bow and arrows upon his back, and held a sharp spear in his hand. The elephant was adorned with the seven precious substances, and all the man’s ornaments were likewise made entirely of the seven precious substances, magnificent and radiant. Alone, he entered the perilous road leading to Mount Kuta. When the five hundred bandits saw him approaching from afar, they said to one another, “We have been bandits for a long time, but we have never seen anyone like this.” The bandit chief asked his companions:

“What do you see?”

“We see a man riding a great elephant, dressed in magnificent garments. The elephant’s saddle and harness are made entirely of the seven precious substances, emitting light that brilliantly illuminates heaven and earth. Moreover, he is alone and is approaching from afar. If we capture him, his garments and possessions will last us seven lifetimes without being exhausted.”

Upon hearing this, the bandit chief rejoiced and quietly told his companions, “Be careful; do not shoot yet! Let us slowly surround him from both front and rear, then rush out together and seize him.”

Thereupon, the five hundred men cried out in unison, ordering the man to stop.

Moved by the power of compassion and pity for them, the man drew his bow and shot.

One after another, the five hundred bandits were struck by arrows. Their wounds throbbed with unbearable pain, and they all fell to the ground, rolling about and wailing. They sat up and tried to pull out the arrows, but the arrows were firmly lodged, and no amount of strength could remove them. Terrified, the bandits said to one another, “Today we shall surely die. Never before have we encountered anyone as difficult to resist as this man.” Together, they recited a verse to question him:

“What manner of man are you,

Possessing such power of spells,

Displaying the arts of nagas, spirits, and ghosts?

With one arrow you have shot five hundred,

Causing indescribable suffering.

We all take refuge in you;

We beg you to remove these poisoned arrows.

We shall obey and dare not resist.”

The man then replied in verse:

“These wounds are not especially painful,

Nor were the arrows shot with excessive force,

Yet even the strong cannot pull them out.

Only by hearing much can they be removed.”

After reciting this verse, the man immediately manifested the body of a Buddha and emitted a great radiance that illuminated the ten directions. All sentient beings touched by that light were transformed: the blind regained their sight, the hunchbacked stood upright, those with crippled limbs regained their hands and feet, and the deluded came to see the true path. In brief, every unfulfilled wish was satisfied.

The Tathagata then taught the Dharma to the five hundred men, instructing them in what was beneficial. Rejoicing upon hearing the Dharma, their wounds healed and their blood turned into milk. They immediately opened their minds to unsurpassed bodhi and recited together in verse:

“We have now brought forth the aspiration

To benefit all sentient beings.

We should always remain reverent,

Following and learning from all Buddhas.

Through the Buddha’s compassion,

Our suffering was relieved and our hearts made joyful.

We should therefore remember the kindness of the Buddha,

Of bodhisattvas and virtuous friends,

Of teachers and parents,

And of every kind of sentient being.

Toward enemies and loved ones, our minds shall be impartial;

In gratitude for kindness, we shall make no distinction.”

At that time, the devas of the desire realm and the deva Kaushika in the sky rained down flowers and played celestial music as offerings to the Tathagata. Together they recited this verse:

“Through blessings cultivated in former lives,

We have attained radiant and magnificent adornments,

And offer all manner of precious things

For the benefit of all.

The World-Honored One is exceedingly difficult to encounter,

And the wondrous Dharma is difficult to hear.

Because we cultivated the field of merit,

We have now encountered the Tathagata.

Remembering the Buddha’s kindness,

We all give rise to the aspiration for the path.

Now that we have beheld the Buddha,

Whatever wholesome karma we possess,

For the sake of all sentient beings,

We dedicate it to the unsurpassed path.”

After reciting this verse, the devas circumambulated the Buddha hundreds of thousands of times, bowed their heads in homage to him, then soared into the sky and disappeared.

Furthermore, the Tathagata’s compassionate power and skillful means are truly inconceivable. Once, in the kingdom of Vaishali, there was a brahmin who clung to wrong views and was consumed by greed and arrogance. Shariputra and Mahamaudgalyayana went to his home to teach and exhort him, but he refused to believe or follow them and persisted in clinging to false doctrines.

This man was wealthy and possessed countless treasures, but he had no son. He thought to himself that when he died one day, all his wealth would be lost. Having thought this, he went to shrines and tree spirits, worshiping them and praying for a child.

After ninety days, his wife became pregnant. After nine months and ten days, she gave birth to a son whose body was beautiful and whose features were handsome. His parents cherished him, and everyone held him in esteem.

When he was twelve years old, he went out one day to amuse himself with his companions. On the way, he was trampled to death by a drunken elephant. When his parents heard the news, they threw themselves about and lamented.

Their minds became deranged; their bodies were covered with filth, and they tore at their hair and ears, crying out, “Why are our blessings so meager? To remain alive is no different from being dead!” They then went to the place where their son had died, embraced his corpse, and wailed piteously. Alternately regaining and losing consciousness, their minds became utterly deranged, and they wandered about naked.

Fortunately, at that time they saw the Tathagata. Through the power of compassion, the Buddha transformed himself into their son. When the parents saw him, they hurried over and embraced him, rejoicing beyond measure. Their madness ceased, and they regained their former clarity of mind. The Buddha then taught them the Dharma, and after hearing it, they both brought forth the aspiration for unsurpassed bodhi.

Furthermore, the compassionate power and roots of virtue of the Tathagata are inconceivable.

Once, a king named Virudhaka dispatched his army to conquer the kingdom of Shavi. He captured members of the Shakya clan, took them away, dug pits, and buried them up to their armpits so that they could not move.

More than seven days later, through the power of his loving-kindness and compassion, the Tathagata transformed that tract of land into a pond. The water in the pond was clear and cool, endowed with the eight excellent qualities. Within the pond were various fragrant flowers, such as padma flowers and pundarika flowers, as large as cartwheels, in blue, yellow, red, and white. There were also many kinds of birds, their songs blending harmoniously together.

When the Shakyas saw this, joy arose in their hearts, and they immediately resolved to attain unsurpassed, perfect enlightenment.

After they had awakened the bodhi mind, King Virudhaka gave wine to five hundred black elephants and made them thoroughly drunk, fitted iron shoes to their feet, fastened sharp swords to their tusks, then sounded a drum and released the herd to trample the Shakyas. Their bodies were crushed, their bones and flesh torn apart, and their remains lay scattered across the ground.

Yet through the power of the Buddha’s loving-kindness and compassion, their bodies and minds remained peaceful and joyful, enabling them to open their hearts to bodhi. Thus they gave rise to a mind of equality toward all sentient beings. Because they gave rise to a mind of equality, they harbored no grief or hatred; and because they harbored no grief or hatred, they were reborn in the heavenly realm.

After being reborn in the heavenly realm, through their divine eyes they fully perceived the causes and conditions, and said to one another: “It is through the Buddha’s compassionate grace that we have been reborn in heaven. Our palaces made entirely of the seven precious substances, our magnificent garments, our radiant bodily forms, and our exquisite music—all have come to us through the spiritual power of the Tathagata.

Therefore, we must awaken the mind of great compassion and benefit sentient beings. Wherever the Buddha-Dharma is found—whether in cities, towns, villages, forests, mountains, palaces, or homes—if anyone reads and recites it, copies it, or explains its meaning and principles, that person shall be provided with everything they need, fully in accordance with their wishes, and shall never suffer want. If warfare, disease, famine, or thirst should arise, we must protect and support them day and night, never allowing our minds to forsake them.”

When they had all made these vows, their bodily forms became clear, dazzling, and many times more radiant than before. Rejoicing, they danced, flew through the sky, and departed.

Furthermore, the power of the Tathagata’s compassionate skillful means is inconceivable.

After he had devastated the kingdom of Xa Duy and slaughtered the Shakyas, King Virudhaka seized the daughters of the Shakya clan. He selected five hundred who possessed beauty and talent, ordered them to form ranks, play zithers, blow flutes, sing, and dance, and then took them back to his own kingdom.

When he returned home, the royal consorts and palace women went up and sat in the main hall, saying to everyone: “Today we are exceedingly happy.”

At that time, the Shakya maidens asked Virudhaka:

“Why are these ladies so happy today?”

The king replied:

“Because I have defeated my enemies.”

The Shakya maidens said:

“Your Majesty has not been victorious. In truth, even all four divisions of Your Majesty’s army could not withstand a single one of us Shakyas. But because we are disciples of the Buddha and contend with no one, we merely allowed Your Majesty to prevail. Had we resisted, Your Majesty would certainly have had to lead your army against the kingdom of Xa Duy three or four times.

“The first time Your Majesty brought your army, we of the Shakya clan said among ourselves: ‘This King Virudhaka knows nothing of gratitude or righteousness and has given rise to a cruel heart. If we engage him in battle, the virtuous and the foolish will not be distinguished, nor will right and wrong be clear. We should therefore only frighten him into retreating.’

“Having said this, we made a vow: ‘Every one of us must shoot, but no arrow may cause a wound.’ Then the four divisions of our army went forth to resist King Virudhaka. From a distance of forty miles, we drew our bows and fired. The arrows flew swiftly one after another, and every one struck its mark. Seeing this, King Virudhaka became terrified and immediately cleared a path to flee in retreat.

“More than ninety days later, King Virudhaka again dispatched troops to attack the Shakya clan.

“At that time, the Shakyas gathered to deliberate, saying: ‘Virudhaka is cruel and shameless. He has again led his army here. Does he wish to bring disaster upon himself?’

“Having said this, they again vowed: ‘Today, we shall all aim at their armor when we shoot; we must not allow anyone to be wounded.’ They then all drew their bows and fired, causing the enemy’s armor and weapons to shatter and break apart, leaving the men themselves unharmed.

“At that time, King Virudhaka became afraid and immediately summoned his ministers to deliberate. The king said: ‘Today, I fear that it will be difficult for us to preserve our lives.’ Among them, the foremost minister addressed the king: ‘The Shakyas are all disciples of the Buddha. They observe the precept against killing and cultivate loving-kindness and compassion. Otherwise, before long, our bodies and lives would be destroyed.’ The king said: ‘If this is truly so, then let us advance.’

“At that time, the Shakyas stood with folded arms and watched. King Virudhaka’s cavalry approached and pressed upon them. Among the Shakyas was a brahmin who said to them: ‘Disaster is already upon us. Why do you remain so calm and merely stand watching?’

“They replied: ‘We contend with no one. If we fight against them, we will not be disciples of the Buddha.’ Dissatisfied with these words, the brahmin charged into the battle and attacked King Virudhaka’s forces. With a single shot, he killed seven men, and within a short time, the number of dead and wounded had greatly increased, forcing the four divisions of King Virudhaka’s army to seek a path of retreat.

“At that time, the Shakyas thought: ‘We will not associate with this evil man.’ Having thought this, they assembled and expelled the brahmin. After they had driven him away, King Virudhaka again sent forth his army to attack the kingdom of Xa Duy, and it was for this reason that the king prevailed.”

Upon hearing this, King Virudhaka became ashamed. He immediately ordered the chandalas to cut off the Shakya maidens’ ears and noses and sever their hands and feet. He then had them carried in carts to an exceedingly high burial mound and cast away there.

After their hands and feet had been severed, the Shakya maidens rolled about, screaming and weeping piteously. Suffering excruciating pain, they knew that their mutilated bodies could not survive much longer.

They began calling out for their fathers and mothers, their brothers and sisters; some cried out to heaven and earth, their anguish without end.

Among these maidens, the foremost one said to the others: “Sisters, I once followed the Buddha and learned that, in times of urgent peril, if anyone can give rise to a single thought of mindfulness of the Buddha and wholeheartedly take refuge in him, that person will attain peace and safety, and their wishes will be fulfilled.”

At that time, the five hundred Shakya maidens spoke with one voice and single-minded sincerity: “Homage to Shakyamuni Buddha, the One of unsurpassed, perfect enlightenment!” Then together they cried aloud: “How painful! Alas, O Bhagavat!”

When they cried out in this way, through the awe-inspiring spiritual power and wholesome roots of the Tathagata, a cloud of great compassion arose in midair. Drops of water born of great loving-kindness then poured down upon the bodies of the Shakya maidens. Through those drops of rain, their ears, noses, hands, and feet were restored to their former state.

Feeling immeasurable joy, the Shakya maidens cried aloud with one voice: “Homage to the Tathagata, our Compassionate Father, the unsurpassed World-Honored One! You are the wondrous medicine of the world. You constantly rescue sentient beings in the three realms from suffering and bestow happiness upon them. It is for this reason that today we have been delivered from calamity.”

Then they said to one another: “We must reflect upon the Buddha’s kindness and remember to repay it.” Yet they also thought: With what should we repay the Buddha’s kindness? The Tathagata’s body is a vajra body, eternally abiding and never perishing, free from hunger and thirst, wondrous in form, and complete in every respect. He possesses hundreds of thousands of samadhis, the five faculties, the five powers, and the seven factors of awakening, all inconceivable; the thirty-two excellent marks and eighty graceful characteristics; and the adornments of merit and wisdom. He perpetually abides in the realm of great nirvana, regards sentient beings as his own children, treats enemies and loved ones equally, and expects no recompense.

If we now wish to repay the Buddha’s kindness, we should only renounce the household life, observe the precepts, and protect and uphold the true Dharma. Having reflected thus, they sought robes and alms bowls, returned to their native country, and went to a bhiksuni monastery to request ordination.

At that time, when the group of six bhiksunis saw that these young Sakyan women were still youthful and dazzlingly beautiful, they thought: “How could they relinquish what is so difficult to relinquish and go forth into homelessness? Let us tell them about the pleasures of worldly life and advise them to wait until they are old before going forth. Would that not be far more enjoyable? If they return to lay life, they will surely give their robes and bowls to us.” Having thought thus, the group of six bhiksunis approached the women and spoke to them of these matters.

After hearing them, the women became distressed. They thought: “This is supposed to be a place of peace and security, so why is there something so frightening here? It is no different from delicious, sweet food mixed with poison. What those bhiksunis have just said is also like this. We already know that worldly sensual pleasures contain many dangers. Why, then, do they still extol such things and urge us to return home and become immersed in the five sensual pleasures?” Having thought this, they burst into tears and left the Sangha quarters.

At that time, a bhiksuni named Utpalavarna asked the women:

“Why are you crying?”

“Because our wish has not been fulfilled.”

“What do you wish for?”

“We wish to go forth, but permission has not been granted.”

“If you wish to go forth, I shall ordain you.”

Hearing this, the women rejoiced and said to Utpalavarna: “Venerable Preceptor, while we were householders, we encountered much suffering. Our families were scattered, and our noses were severed, our hands cut off, and all our limbs amputated. Our agony was beyond measure.”

At that time, Utpalavarna told her disciples: “Your sufferings and hardships are scarcely worth mentioning. When I was a householder, I endured an incalculable amount of misery.”

The Sakyan women immediately knelt, placed their palms together, and asked their teacher to recount the causes and circumstances of the sufferings she had endured while living as a householder.

Then the Bhiksuni Utpalavarna entered deep samadhi. Through the power of her spiritual attainments, she emitted a great radiance that illuminated the entire continent of Jambudvipa and summoned those who had affinities with the Buddha-Dharma—devas, nagas, ghosts, spirits, humans, and nonhumans.

Then, before the great assembly, she related her own story: “When I was a householder, I lived in the country of Sravasti. My parents married me to a man from the north. According to the customs of that land, when a woman was pregnant and her time of delivery drew near, she had to return to her parents’ home. Thus, after several years, I became pregnant again. On one occasion, as the time of delivery approached, my husband and I set out for my parents’ home. Halfway there, we came upon a river whose waters had overflowed and were rushing swiftly. The roads were deserted, and there were also many bandits.

“When we reached the river, dusk had just fallen. Unable to cross, we had no choice but to spend the night on the riverbank. During the first watch of the night, labor pains began in my abdomen. I sat up and, before long, gave birth to a son.

“Among the grass on the riverbank was a venomous snake. Attracted by the scent of fresh blood, it began to approach, though it had not yet reached the place where I lay. Meanwhile, my husband and the servant were sleeping in the middle of the road. The snake came to the servant and bit him, killing him instantly. It then went to my husband, who was unaware of it because he was asleep, and bit him to death as well.

“When I cried out, ‘Snake! Snake!’ my husband gave no answer. After biting my husband and the servant to death, it also bit the oxen and horses.

“The following morning, I saw that my husband’s body had swollen and putrefied, his flesh and bones decomposing and scattered across the ground. I was so grief-stricken and terrified that I fainted. Then I writhed and wailed, beating my head and tearing out my hair, my body covered in dirt. I would regain consciousness only to faint again. For several days, I remained overwhelmed by such sorrow and anguish.

“I stayed alone on the riverbank until the waters subsided somewhat. I then carried my young child on my back, wrapped the newborn infant in my robe, bound him securely with my sash, held the sash in my mouth, and waded across the river.

“When I reached midstream, I looked back at my eldest child, who was still sitting on the bank, and saw a fierce tiger charging toward him with great heaving breaths. Just as I cried out in alarm, the newborn infant fell into the current. I hurriedly bent down and groped through the water for him, but he had already disappeared. Then the young child on my back, no longer supported by my hands, also fell into the river and was swept away by the current. Meanwhile, my eldest child on the opposite bank was devoured by the tiger.

“Seeing this, my heart shattered, as though my entrails had been severed section by section. Blood gushed from my mouth as I screamed and wept. How could I have witnessed so many scenes of death and mourning in a single morning? When I finally reached the riverbank, I immediately collapsed unconscious.

“After some time, I saw a group of people approaching. Among them was an elder who was a friend of my parents.

“I hurriedly asked him for news of my parents. The elder told me that my parents’ house had burned down the previous night and that both of them had perished in the fire. On hearing this, I again fainted as though dead and did not regain consciousness for a long time.

“At that very moment, five hundred bandits attacked the elder’s party.

“One of the bandits seized me and took me away, forcing me to become his wife. He ordered me to guard the gate and told me that if they were pursued and danger arose, I must open it quickly for them.

“Not long afterward, my husband and the other bandits went out to plunder. The wealthy householders of a village joined forces to pursue and capture them, forcing them to flee home.

“At that time, I had just given birth inside the house. My husband stood outside and called two or three times, but no one opened the gate.

“He then thought that I intended to harm him. With this thought, he climbed over the wall and entered, demanding to know why I had not opened the gate. I told him that I had just given birth and had therefore been unable to reach the gate in time. Seeing this, the bandit chief’s anger subsided, and he said to me: ‘Whenever people possess a body, they will inevitably have children. Because you gave birth, you nearly brought disaster upon me. Of what use is this child? Kill it at once!’ But out of compassion and love, I could not bear to kill the child. The bandit then drew his knife, severed all the child’s limbs, and ordered me to eat them all. If I refused, he said, he would cut off my head.

“Overcome with terror, I was forced to eat them. After I had finished, his anger ceased.

“Later, my husband continued his plundering. One day, the king’s men captured him and brought him forth for punishment. According to the law governing bandits, he was to be executed, and the criminal’s wife was also to be buried with her husband. At that time, I was adorned entirely with jeweled ornaments. Coveting those valuables, someone came by night, dug open the grave to take the treasures, and carried me away. Before long, however, the king sent men to investigate, and I was captured once again.

“After capturing me, the king sentenced me according to the law for punishing bandits. Under that law, the bandit was executed, and the criminal’s wife was buried with him. But the grave was not sealed securely, so during the night tigers, wolves, and other beasts dug it open to devour the corpse. Because of this, I escaped death.”

When I emerged from the grave, my spirit was dazed and bewildered; although I kept walking, I did not know where I was going.

Along the road I met many people, and I asked them to direct me to a place of peace and security, where all anxiety, sorrow, and grief might be extinguished.

At that time, an elder of the brahmin lineage took pity on me and said: “I have heard that within the teaching of Buddha Shakyamuni there is great peace and happiness, free from all suffering and affliction.”

When I heard this, I was filled with boundless joy. I immediately went to Mahaprajapati Gautami Bhiksuni and asked to renounce the household life.

After going forth, I practiced step by step in accordance with the Dharma until I attained the fruit of arhatship, complete with the three knowledges, the six superknowledges, and the eight liberations.

Do you see? While I was still a householder, I had to undergo such suffering. Yet it was also because of this that today I have attained the fruit of the path.

When the women of the Shakya clan heard this, their hearts were filled with joy, and they attained the Dharma-eye. Having heard it, the entire assembly resolved to seek the unsurpassed path.

At that time, the Buddha’s maternal aunt, Gautami Bhiksuni, addressed the bhiksunis, shikshamanas, shramanerikas, upasikas, and all women, saying: The Buddhadharma brings immense benefit. Only within the teaching of the Tathagata are all virtues and the three kinds of fruition fully present. All sentient beings have a share in them.

Why, then, did the Tathagata not permit us women to participate in the Buddhadharma? It is because we women are often prone to doubt and attachment and lack a spirit of joyful relinquishment. Because of attachment, we create countless binding karmas, until ignorance and craving obscure our true mind. Consequently, we remain submerged in the sea of suffering of birth and death, battered by wave upon wave of craving.

Because wrong views and craving create obstructions, arrogance and indolence arise. Therefore, with this body, we cannot attain the fruit of unsurpassed bodhi or acquire the thirty-two excellent marks.

Within the course of birth and death, we cannot become Wheel-Turning Sage Kings who teach and transform sentient beings through the practice of the Ten Wholesome Deeds; nor can we attain the supreme station of a Brahma King, establish the True Dharma, or entreat the Buddhas to turn the wheel of Dharma so that all sentient beings may receive benefit and happiness. For these reasons, the Tathagata did not permit women to become disciples.

Mara Papiyan, those holding various wrong views, and all non-Buddhist practitioners devote themselves to evil, cling to false doctrines, destroy the True Dharma, and extinguish the Buddha, Dharma, and Sangha. Therefore, the Tathagata did not permit women to participate in the Buddhadharma.

“For the sake of all women, I asked the Tathagata three times to permit us to renounce the household life and study and practice the Buddhadharma, but the Buddha did not consent.

Because my wish was not granted, my heart was filled with sorrow, and I lamented my condition as a woman. Unknowingly, tears brimmed in my eyes, and I walked dejectedly out of the Jeta Grove Monastery.

At that moment, I met Venerable Ananda. Venerable Ananda asked why I appeared so sorrowful. I then told him that I wished to renounce the household life and practice the Buddhadharma, but although I had petitioned the Tathagata three times, he had not consented. That was why I was grieving.

Venerable Ananda then told me not to worry and promised that he would ask the Tathagata to permit me to enter the Buddhadharma. Upon hearing Venerable Ananda’s words, my heart was filled with immeasurable joy.”

Venerable Ananda then went before the Buddha and said: “World-Honored One, I wish to ask the World-Honored One to grant me one request.” The Buddha said to Ananda:

-Whatever you wish to ask, speak freely.

Ananda said:

-World-Honored One, your foster mother, Mahaprajapati, cared for and nourished the physical body of the World-Honored One until the day the World-Honored One attained Buddhahood. If one considers all that your foster mother has done for the Tathagata, the Tathagata owes her an immense debt of gratitude.

The Tathagata permits all sentient beings to participate in the Buddhadharma; how much more, then, should your foster mother be allowed to do so? How could the Tathagata bear not to consent?

The Buddha said to Venerable Ananda:

-It is just as you have said. It is not that I am unaware of my foster mother’s profound kindness toward me, but I do not wish to permit women to participate in the Buddhadharma. If I allow women to enter the Buddhadharma, then after five hundred years my True Dharma will decline. For this reason, I do not wish to permit women to participate in the Buddhadharma.

Venerable Ananda then bowed his head in homage, knelt, joined his palms, and said to the Buddha:

-World-Honored One, I reflect that all Buddhas of the past possessed the complete fourfold assembly, yet Shakyamuni Tathagata alone does not.

The Buddha said to Venerable Ananda:

-If my foster mother esteems the Buddhadharma, she must practice with utmost diligence and observe the Eight Principles of Reverence. I shall then consent to allow her to renounce the household life and live within the Buddhadharma.

Venerable Ananda then paid homage to the Buddha, circumambulated him three times, and withdrew. He immediately came to inform me that the Tathagata, in response to his entreaty, had agreed to allow me to renounce the household life and uphold the Buddhadharma.

When I received this news, my heart was filled with boundless joy, and I said to Venerable Ananda:

-How precious, Venerable Ananda! You wholeheartedly entreated the Tathagata and enabled my wish to be fulfilled.”

“Venerable Ananda then recounted to me the Eight Principles of Reverence that the Tathagata had earnestly taught. After hearing them, I felt both joy and sorrow, and I thought to myself: This body of mine is impermanent, yet today I may exchange it for a precious body; this life of mine changes and perishes from thought to thought and is never fixed, yet today I may exchange it for a precious life; my body, life, and possessions all arise through false causes and conditions and are not real, yet today I may exchange them for treasures that are eternal and indestructible.

Reflecting upon such virtues and benefits, I immediately gave rise to a heart of utmost sincerity and reverently made offerings to Venerable Ananda, saying: “Venerable Ananda, please do not worry. Throughout my life, I shall follow the teaching given by the Tathagata. Even if I must relinquish my body and life, I would never dare violate it.”

“The Tathagata then taught me the wondrous Dharma of the Eight Principles of Reverence. At that time, moved by great compassion for all women of future generations, I said to the Buddha: “World-Honored One, if in the future, during an evil and turbid age, any virtuous woman gives rise to reverence and devotion toward the Buddhadharma, I beseech the World-Honored One also to admit her into the Buddhadharma.” The Buddha then said to me:

-How excellent! If in the future there are virtuous women who know how to protect and uphold the Buddhadharma, practice step by step, observe the precepts, give alms, cultivate extensive learning, and practice wholesome dharmas—whether as householders or renunciants; whether they receive the Three Refuges, uphold the Five Precepts, or fully observe all the precepts; whether they cultivate the six paramitas and the practices that support the path—I shall permit them to practice as they wish, and they shall also attain the three kinds of fruition: rebirth in the human realm, rebirth in the heavenly realm, and the fruit of the unsurpassed path.

Hearing the Buddha say this, my heart was filled with immeasurable joy, and I immediately said to the Buddha:

-World-Honored One, if we women attain these three kinds of fruition, it will truly be through the Buddha’s kindness.

The Buddha said:

-Do not think in this way. The Tathagata has bestowed no kindness, and toward sentient beings the Tathagata never considers himself to have bestowed kindness. To reckon kindness would be to destroy the Tathagata’s mind of equality. You should know that if the Tathagata regarded himself as having bestowed kindness upon some sentient beings and no kindness upon others, then the Tathagata would not possess a mind of equality.

If any sentient being seeks to harm the Buddha, the Tathagata does not become angry; and if a sentient being anoints the Tathagata’s body with sandalwood fragrance, the Tathagata does not become pleased.

The Tathagata regards all sentient beings with complete equality, no longer making distinctions between enemy and friend. This debt of gratitude is owed to Ananda, not to the Tathagata, for it was through Ananda that women were able to enter the Buddha-Dharma.

Therefore, in future generations, bhiksunis and all virtuous women should always wholeheartedly remember Ananda’s kindness, invoke his name, revere him, make offerings to him, honor and praise him, and never allow these practices to cease. If they cannot do so continually, they should at least keep him mindfully in remembrance during the six periods of day and night.

At that time, Mahaprajapati Gautami said to the bhiksunis and all the virtuous women: “We should wholeheartedly take refuge in and entrust our lives to the Great Master Ananda. If any virtuous woman wishes to seek peace and auspicious karmic rewards, then on the eighth day of the second month or the eighth day of the eighth month, she should put on clean garments, wholeheartedly undertake and observe the Eight Precepts, and diligently cultivate with vigor throughout the six periods of day and night. Then the Venerable Ananda will employ his awe-inspiring spiritual power to assist her according to her wishes, enabling them to be fulfilled.”

Having heard the Dharma, the assembly rejoiced, circumambulated to the right, and then withdrew.