佛本行集經

Chapter 52: THE PROCEDURE FOR EXPOUNDING THE DHARMA

(Part 2)

At that time, the bhiksus thought: “The Tathagata has permitted us to assemble the congregation every five days to praise the virtues of the Buddhas..., and to praise the six superknowledges.”

Thereafter, the bhiksus assembled once every five days and expounded the Dharma by praising in unison the virtues of the Buddhas..., and the virtues of the six superknowledges. When the listeners heard the Dharma, they all discussed and criticized this, saying:

“Why do our teachers expound the Dharma in a single voice, like children who have only begun their studies reciting together?”

When the bhiksus heard the listeners criticize them in this way, they reported the matter to the Buddha. The Buddha taught the bhiksus:

“Bhiksus, from now onward, I do not permit you to praise the teachings in unison. I permit you only to invite someone eloquent and capable of expounding the Dharma.”

The bhiksus then sometimes invited teachers of little ability, lacking in dignity, whose moral discipline had been violated and was impure, to expound the Dharma. The listeners again criticized them with displeasing words, saying:

“If even Dharma teachers speak in such a manner, how much more so those who are not Dharma teachers!”

When the bhiksus heard this, they reported the whole matter to the Buddha. The Buddha taught:

“Bhiksus, from now onward, I instruct my disciples not to invite teachers of little ability, lacking in dignity and impure in moral discipline, to serve as Dharma teachers. If a Dharma teacher is to be invited, you must invite one who is fully capable and who, within the assembly, has perfected moral conduct.

“Moreover, one who understands the teachings, is skilled in expounding the Dharma, and has successively mastered the Agama sutras should be invited as the Dharma teacher.”

There were many in the assembly who understood the Agama sutras. The Buddha taught the bhiksus:

“You should not invite someone to be the Dharma teacher merely because he understands the Agama sutras; he must also understand the other treatises. Only then should he be invited to represent the assembly as its Dharma teacher. If there are many bhiksus in the great assembly who understand the meaning and principles of the sutras, Vinaya, and treatises, select from among them those who clearly understand the texts and are skilled in exposition.

If there are such persons in the assembly, I permit you to invite them in order, beginning with the most junior, to represent the great assembly as Dharma teacher. If the first is ill, invite the second. If the second is ill, invite the third.

If the third is ill, invite the fourth. If the fourth is ill, invite the fifth. In this way, successively invite bhiksus capable of expounding the Dharma to represent the great assembly as Dharma teacher.”

At that time, some bhiksus expounded the Dharma outdoors and suffered from heat or cold. The Buddha therefore permitted them to build a Dharma hall and expound the Dharma within it. Although they had a Dharma hall, it had no walls, so wind blew dust and refuse upon the teachers and soiled them. The Buddha then permitted them to build walls around the hall to keep out dust and refuse.

The bhiksus expounded the Dharma in the hall, but its floor was uneven. They therefore used hemp or grass to cover the ground, or smeared the floor with mud to make it clean.

After the bhiksus had built the Dharma hall and plastered its earthen floor, they practiced, recited, and walked in meditation within it. Dust soiled their feet, so the Buddha permitted the bhiksus to wash them.

Because the bhiksus frequently washed their feet, their heels became painful. The Buddha then instructed them to sprinkle warm scented water on the floor and sweep away the dust.

After the dust had been removed, the floor dried again and soiled their feet. The Buddha therefore taught the bhiksus:

“I now permit you to smear the floor of the Dharma hall with cow dung and scented water.”

When the scented water dried, the cow dung flaked away and soiled their feet as before. The Buddha then told the bhiksus to spread soft grass or hemp over the floor.

When the congregation saw Dharma teachers fully endowed with eloquence expounding the Dharma, they scattered fragrant flowers upon them. The Dharma teachers would not accept this offering and drew away from it. Why? Because the Buddha had forbidden renunciants to use perfumes and garlands of fragrant flowers. When the listeners saw this, they criticized the bhiksus:

“They dare not accept even such an ordinary offering, much less anything finer.”

The bhiksus reported this matter to the Buddha. The Buddha taught them:

“Teachers, if lay donors, seeking well-being and filled with joy, scatter fragrant flowers, aromatic powder, and garlands upon a Dharma teacher, you should accept them.”

At that time, other lay donors offered valuable possessions and kasayas. The Dharma teacher, fearful and ashamed, would not accept them. When worldly people saw this, they discussed and criticized it:

“These Sakyaputriya sramanas dare not accept even such ordinary things, much less anything finer.”

When the bhiksus heard this, they reported the matter to the Buddha. The Buddha taught the bhiksus:

“If worldly people joyfully offer possessions, kasayas, and so forth to a Dharma teacher, I permit you to distribute them. Any teacher who needs them may accept them. Any teacher who does not need them may give them to another.”

At that time, during Dharma assemblies, the bhiksus brought lengthy scriptures and recited them silently, sometimes failing to finish even after a month. Desiring only to finish quickly, they became anxious and ashamed and wished merely to complete the recitation as soon as possible; thus, body and mind grew weary.

The bhiksus reported this matter to the Buddha. The Buddha then taught the bhiksus:

“When expounding the Dharma to the great assembly, you must do so at the proper time.”

At that time, the bhiksus expounded the Dharma in expressive voices and with literary eloquence. Becoming fearful and ashamed, they reported this to the Buddha. The Buddha taught the bhiksus:

“I permit you to use expressive and eloquent language to explain the meaning and principles of the teachings.”

At that time, some teachers selected the principal meanings from the sutras and expounded them to the great assembly without following their original sequence. Fearful and ashamed that they might be acting contrary to the sutras and Vinaya, the bhiksus reported the whole matter to the Buddha. The Buddha taught them:

“I permit you, as appropriate, to extract the essential meanings from the sutras, arrange them in sentences, and expound the Dharma. You must, however, convey the correct meaning and must not distort the intent of the original scripture.”

At that time, when Dharma teachers expounded the Dharma, the congregation was so large that their voices could not be clearly heard, leaving the great assembly dissatisfied. The bhiksus reported the whole matter to the Buddha. The Buddha taught them:

“I now permit you to erect a high seat in the midst of the great assembly and invite the Dharma teacher to ascend it and expound the Dharma, so that all listeners may hear.”

One day, the bhiksus held a great Dharma assembly. The congregation was vast, and the Dharma teacher’s voice still did not reach everyone. The bhiksus reported this to the Buddha. The Buddha again taught:

“You should make the high seat twice as elevated and invite the Dharma teacher to ascend it and expound the Dharma.”

The great assembly made the seat many times higher, yet the Dharma teacher’s voice still did not reach everyone. The bhiksus again reported this to the Buddha. The Buddha taught:

“I permit you, as appropriate, to expound the Dharma while walking or standing.”

At that time, two teachers expounded the scriptures and Dharma in the same hall, thereby interfering with one another. Consequently, two Dharma halls were built, with a different Dharma teacher expounding in each, yet they still interfered with one another. The bhiksus in one hall went to the other hall, and those from this hall urged the bhiksus of the other hall to return with them in turn. Some bhiksus did not wish to hear one Dharma teaching, so some listeners crossed to this hall while others went to the other, making the Dharma assemblies noisy and interrupting the continuity of their listening. The bhiksus reported the whole matter to the Buddha. The Buddha taught them:

“From now onward, two persons must not expound the Dharma in the same hall. Nor may two Dharma halls be built so close together that the voice from one disturbs the other. The congregation of one hall must not go to the other hall, nor may the congregation of the other hall come to this one. No one may disparage a Dharma teaching or refuse to listen with respect. Whoever disparages it must be dealt with according to the Vinaya.”

One day, there was no Dharma teacher in the assembly. The bhiksus reported this to the Buddha. The Buddha taught them:

“If there is no Dharma teacher, invite someone to ascend the seat and recite the sutras.”

At that time, no one in the assembly knew how to recite the sutras. The bhiksus reported this to the Buddha. The Buddha taught them:

“I permit you to recite the sutras in order: either appoint reciters successively beginning with the senior elders, or appoint reciters successively beginning with the most junior, even if one recites no more than a single four-line verse.”

At that time, some Dharma teachers recited the scriptures like worldly people, chanting the teachings melodically. The listeners discussed and criticized them:

“Such scripture recitation resembles our worldly singing. How can shaven-headed sramanas sing in this manner when they should be expounding the Dharma?”

When the bhiksus heard this, they reported the matter to the Buddha. The Buddha taught the bhiksus:

“If a bhiksu expounds the Dharma using worldly melodies, he incurs five faults. What are the five? First, he becomes attached to the habit of melodic singing. Second, the listeners give rise to defiled thoughts and fail to grasp the meaning of the true Dharma. Third, the rising and falling melody causes words in the scripture to be lost. Fourth, when worldly people hear it, they discuss and criticize it. Fifth, when people in future generations hear of such conduct, they will take a worldly practice as an established rule.

“Any bhiksu who expounds the Dharma according to worldly melodies incurs these five faults. Therefore, you must not expound the Dharma in a singing voice.

“Bhiksus, if any teacher does not yet understand the teachings described above, then before going anywhere he must first seek the counsel of his preceptor or acarya...”

At that time, some bhiksus wished to travel to distant cities, towns, and villages. Their preceptors and acaryas told them:

“Teachers, you should not go there.”

The bhiksus did not obey and departed anyway. On the road, they encountered a band of robbers who seized them. The robbers beat them with hands and feet, causing them unbearable suffering and leaving them barely alive. They robbed them of their robes and bowls and only then released them. The bhiksus later returned to the monastery and related the entire matter to the other teachers. The bhiksus then reported it to the Buddha. On account of this incident, the Blessed One convened the Sangha and asked them:

“Is it true that your preceptors and acaryas did not consent to your traveling to those villages?”

The bhiksus replied:

“Blessed One, it is indeed true.”

The Buddha then asked:

“Bhiksus, you should know that such conduct is not good. Since your preceptors and acaryas did not permit you, why did you go to those villages on your own authority?”

The Buddha said:

“Bhiksus, why did this happen? I remember that in the past, in this continent of Jambudvipa, there was a caravan of five hundred merchants led by a merchant chief named Maitraka. At that time, the merchants assembled and discussed the matter among themselves:

“‘Today we should fully provision ourselves with every implement and supply needed to enter the great ocean in search of treasure. We will surely obtain many precious things, such as mani jewels, pearls, mother-of-pearl, coral, gold, and silver, and bring them home. Thus, we shall become wealthy for seven successive generations and become a family of immense riches. We shall preserve these possessions, support our relatives, and conduct our affairs and enterprises.’

“The five hundred merchants then fully prepared all the equipment, provisions, and merchandise needed to enter the ocean, at a cost of thirty million coins: ten million for provisions during the journey, ten million as the merchants’ trading capital, and ten million for repairing the ship and hiring sailors.

“After making all these preparations, each of them peacefully undertook the Eight Precepts. Having undertaken the Eight Precepts, each returned home to bid farewell to his parents, wife, children, and relatives.

“The merchant chief Maitraka then sought his mother’s counsel. His mother was upstairs at the time. She had just bathed, had undertaken the Eight Precepts, and was dwelling peacefully. Maitraka came before his parents and said:

“‘Excellent! Father and Mother, I wish to enter the great ocean in search of treasure. There I shall find much wealth, such as mani jewels, pearls, crystal, gold, and silver, and then return. I shall make our household prosperous for seven generations, fully supplied with everything and exceedingly wealthy. I shall make offerings to my parents, support my wife and children, practice generosity, and create merit.’

“The merchant chief Maitraka’s mother told him:

“‘Why must you enter the great ocean? Your household already possesses abundant property and immense wealth. Whatever is needed is fully available, and there is enough to support life and provide relief for seven more generations, to make offerings and practice generosity, and thereby create merit. My beloved son, the great ocean holds many terrors: violent winds, waves, and storms, the Timingila fish, terrifying sea deities, and female raksasas. My beloved son, the great ocean contains many dangers such as these. Your mother is old and has grown frail. Beloved son, if you depart, it will be very difficult for mother and son to meet again. My life is now fragile, and the day of my death draws near.’

“Maitraka’s mother earnestly spoke in this way three times. Maitraka again said to her:

“‘Excellent! Mother, I have resolved to enter the ocean in search of treasure. Once there, I shall gather many precious jewels and then surely return, bringing mani jewels, pearls, gold, silver, and other things to offer to my parents and teachers, to provide relief and alms, and to create much merit.’

“Having said this, Maitraka set out. His mother rose from her seat, approached and embraced him, saying:

“‘Maitraka, my beloved son! I do not consent to your entering the ocean in search of jewels. Why do you still go searching when our household already possesses such abundant wealth?’

“Maitraka thought: ‘My mother’s displeasure with my undertaking has already caused harm. If she now prevents me from entering the ocean in search of jewels, I shall meet with calamity and failure.’ Thus enraged, Maitraka struck his mother, knocked her to the ground, stamped upon her head, and departed.

“Maitraka and the caravan reached the seashore. There they performed a rite of sacrifice to the sea deity. After the rite, they carefully prepared the ship. In addition, they separately hired five men at three times the usual wage. These five were responsible for the following tasks: one tended the sail ropes, one held the rudder, one repaired the ship, one was skilled in swimming and diving, and one was skilled in navigation.

“When all arrangements had been completed, they boarded the ship, sailed out, and entered the great ocean in search of treasure.

“While the caravan was at sea, the ship broke apart. All five hundred merchants drowned, and only the merchant chief Maitraka survived. Maitraka clung to a piece of wreckage and, supported by that plank, swam with all the strength of his arms and legs. Assisted by the wind, the waves carried him ashore on a small island named Visideva, which the Sui translators rendered as ‘Lord of Transformation.’

“On the island, Maitraka ate only fruit and vegetation. After living there for a short time, he wandered about. On the southern side of the island, he found a road and followed it for a short distance.

From afar he saw a silver city, exceedingly attractive, beautiful, rare, and never wearisome to behold. It had towers, watchtowers for repelling enemies, surrounding moats and ramparts, balustrades, and barred gates. Its gates were all fashioned from precious jewels.

Its palaces and towers had stairways lined with planks, over which jeweled canopies were spread. They were adorned with precious gems and hung with banners and parasols of every kind. Jeweled banners, tables, and incense burners filled the air with exquisite fragrance.

Around the city were many parks, groves, lakes, ponds, rivers, and streams, providing every pleasure and delight.

“At the center of the city stood a jeweled palace named Joyful Delight. It was made from the seven treasures: gold, silver, lapis lazuli, mother-of-pearl, agate, amber, pearls, and so forth. Four women of incomparable beauty then came out from the city. Their features were charming and lovely, they were adorned with jeweled necklaces, and one never tired of beholding them. Addressing the merchant chief Maitraka, they said:

“‘Excellent! Maitraka has come here. How were you able to brave the dangers and hardships of the journey? This city has no master and is filled with wealth, lacking nothing. Within it stands a jeweled palace named Joyful Delight, made from the seven treasures. We dwell there. At night we sleep and in the morning awaken with pure minds. Our speech is truthful, our appearance and conduct are gentle, and our voices are soft. Therefore, you may now enter this city and ascend the jeweled palace. No man is there, and you may freely walk, stand, lie down, or sit. Let us unite and enjoy sensual pleasure together. We shall offer all provisions to you and attend upon you.’

“Maitraka then entered the city and went to the palace where there were no men. With those four women, he freely enjoyed the five sensual pleasures. He lived in this manner for several years, then for a hundred years, and then for a thousand years, heedlessly indulging in pleasure.

“One day, the four women again said to Maitraka:

“‘Excellent! Noble son, remain within this city and do not go to any other city.’

“Maitraka became suspicious: ‘Why did these women say to me, “Noble son, remain only within this city and do not go to any other city”? I should not heed their words but should secretly depart. When they are sound asleep, I shall follow this road and explore every place to discover the truth of the matter, whether good or evil. I shall then act as appropriate.’

“Maitraka waited until the women were sound asleep, slowly arose, left the jeweled palace, and successively passed through the city’s eastern gate. He then walked around the city on all four sides. Upon reaching its southern side, he saw a road. Following it for a short distance, he again saw from afar a beautiful and attractive golden city..., surrounded by many rivers, streams, and ponds filled with water. Within the city stood a jeweled palace named Perpetual Intoxication, made from the seven treasures—gold, silver, mother-of-pearl, pearls, and so forth—and magnificent, splendid, and beautiful to behold. Eight exceptionally beautiful women, adorned with exquisite jeweled necklaces, then came out of the city and addressed the merchant chief Maitraka:

“‘Excellent! Maitraka, how were you able to come here from so far away?’

“They again said to the merchant chief:

“‘This city is made entirely of pure gold and is filled with property and treasures. At the center of the city stands a jeweled palace named Perpetual Intoxication, made from the seven treasures. At night we sleep and in the morning awaken...’

“Maitraka likewise entered the city and ascended the jeweled palace, where there were no men. With those eight women, he freely delighted and rejoiced in the five sensual pleasures. Thus, he lived freely for several years and then for a hundred years. One day, the eight women again said to Maitraka:

“‘Noble son, you must not leave this city and go to another.’

“Maitraka again became suspicious, found a way to escape the city, and traveled about observing every place.... From afar he again saw a city made of crystal, beautiful and attractive, never wearisome to behold. Within it stood a jeweled palace named Delight of the Mind, fashioned from the seven treasures—gold, silver, lapis lazuli, pearls, and so forth—and magnificent, splendid, and beautiful to behold. Sixteen women of surpassing beauty then emerged from the city, their bodies adorned with jeweled pearls and necklaces, never wearisome to behold. They approached Maitraka and likewise said:

“‘Excellent! Maitraka, how did you brave the dangers and come here? This city is made entirely of crystal and is filled with property and treasures. Within it stands a jeweled palace named Delight of the Mind, also made entirely from the seven treasures. We sixteen sleep at night and awaken in the morning...’

“...As before, they invited Maitraka to stay in the jeweled palace. Maitraka entered the city and ascended the palace, where there were no men. With those sixteen women, he delighted and enjoyed the five sensual pleasures. Several years and then several thousand years passed. One day, the women again said to Maitraka:

“‘Take care; you must not wander elsewhere.’

“Maitraka again became suspicious. Disregarding their words, he left the city and gradually continued onward, wandering through every place. From afar he again saw a city made of lapis lazuli, with four solid, magnificent, and attractive walls, surrounded by streams, ponds, rivers, and lakes filled with water. Within the city stood a jeweled palace named Brahma Virtue, made from the seven treasures, magnificent and alluring. Thirty-two beautiful women, adorned with jeweled necklaces and of surpassing loveliness, emerged from the city, approached Maitraka, and said:

“‘Excellent! How was the noble one able to come here from so far away?’

“They continued:

“‘This city is made of lapis lazuli and is filled with wealth and treasures. We are all pure and live together without discord. Whenever we undertake anything, we first consult one another and only then carry it out. Our minds are harmonious, and our speech is graceful and refined. We have come to invite the noble son to enter the city and ascend the jeweled palace, there to join us in delight and enjoy the five sensual pleasures. Whatever the noble son requires, we shall provide in full.’

“Maitraka entered the city and ascended the jeweled palace, where there were no men. With the thirty-two beautiful women, he enjoyed all the five sensual pleasures. For several years, several hundred years, and several thousand years, he lived a delightful life. One day, the thirty-two women again said to Maitraka:

“‘Excellent! Noble son, take care not to leave this city and go to other cities.’

“Maitraka again became suspicious, thinking: ‘Why do these women say to me, “Noble son, take care not to leave this city and go to other cities”? I can wait until they are sound asleep, secretly arise, and follow this road to that place to discover whether it holds good or evil. Once I know, I shall act as appropriate.’

“Thereafter, Maitraka waited until the women were sound asleep, secretly arose, descended from the jeweled palace, passed through the eastern gate, and walked all around the city. On reaching the southern side, he saw a road and followed it. After only a short while, he saw from afar an iron city with gates on every side. Within it, no person—neither man nor woman, boy nor girl—came out to welcome him. He heard only voices saying: ‘Who is hungry? Who is thirsty? Who is naked? Who runs swiftly? Who has returned weary from a long journey? Upon whom can I rely?’

“Maitraka thought: ‘Previously, when I encountered the silver city, four women came out to welcome me. When I reached the golden city, eight women came out to welcome me. When I reached the crystal city, sixteen women came out to welcome me.

When I reached the lapis lazuli city, thirty-two women came out to welcome me. Yet now, from this city, no man or woman, boy or girl comes out to welcome me. I hear only these unpleasant voices: “Who is hungry?

Who is thirsty? Who is naked? Who runs swiftly?

Who has returned weary from a long journey? Upon whom can I rely?” I should enter this city and see who speaks in this way.’ Maitraka then entered the city. As soon as he was inside, its four gates closed tightly.

Terrified and horrified, the hair on his entire body stood on end. He ran here and there, crying: ‘Have I now met with ruin? Am I now destroyed?’ While Maitraka searched for an escape, he suddenly saw a man with an iron wheel upon his head.

The wheel glowed red like a fiercely blazing fire and was terrifying to behold. Maitraka approached and asked:

“‘Good sir, who are you? Why does a wheel revolve upon your head, burning red and fearsome like a blazing mass of fire?’

“The sinner replied:

“‘Good sir, do you know that I am the merchant chief Govinda?’

“Maitraka again asked:

“‘What karmic deed did you formerly commit that now causes this red-hot iron wheel to revolve upon your head?’

“The sinner replied:

“‘Formerly, in anger, I struck my mother and stamped upon her head. Because of the sinful karma arising from that cause and condition, this red-hot iron wheel now revolves upon my head.’

“When Maitraka heard this, he wept and wailed in grief, reproaching himself, repenting, and recalling the karma he had formerly created. He cried:

“‘I am imprisoned like a deer in an enclosure!’

“At that moment, a yaksa named Baluka, the guardian of that city, came and removed the iron wheel from the head of the merchant chief Govinda, then fixed it upon Maitraka’s head. The red-hot iron wheel caused Maitraka unbearable agony. He questioned the yaksa in verse:

Before, I passed through Joyful Delight;
Then entered the golden city, Perpetual Intoxication Palace;
I reached the crystal city, Delight of the Mind Palace;
And finally dwelt in Brahma Virtue Palace.

“The yaksa who guarded the iron city replied to Maitraka in verse:

“At that time, the Blessed One spoke these verses:

If one first gives rise to loving-kindness, then changes one’s mind,
And fails to repay kindness where kindness was bestowed,
That person will later encounter disaster,
Just as Maitraka did when overcome by anger and delusion.

The force of past karma has led to the present;
The force of present karma will continue onward.
The force of karma leads beings to be born in various places;
According to the karma they create, they experience suffering or joy.

“The Buddha told the bhiksus:

“What do you think? You should entertain no other thought. Maitraka at that time was none other than I in a former life. Before entering the ocean, I undertook the Eight Precepts. Through the power of the karmic causes and conditions thereby created, I received the blessed reward of encountering jeweled cities four times, each fully supplied with every object and lacking nothing. Yet because, with an evil and angry mind, I stamped upon my mother’s head, for a full sixty thousand years I underwent the extremely painful retribution of being burned by an iron wheel.

“Bhiksus, suffering is experienced through the causes and conditions of karmic retribution; it does not arise without cause. Sentient beings create good and evil karma and then experience retribution according to those causes and conditions. Therefore, you must create pure karma of body, speech, and mind.

“Bhiksus, if any foolish teacher does not clearly understand transgression and merit, good and evil, he must first ask his teacher, preceptor, or acarya, and only afterward enter a town or village. If his preceptor or acarya does not give permission and he departs on his own authority, that bhiksu must be disciplined according to the Dharma for the offense of disrespect and disobedience.”

Chapter 53: A FORMER LIFE OF SIKHIN BUDDHA

(Part 1)

When the bodhisattva was still practicing austerities beside the Nairanjana River, he sat and lay wherever circumstances allowed, wore coarse old garments, and accepted only necessary requisites. Each day, he ate only one sesame seed, one grain of rice, one small bean, one large bean, one mung bean, one red bean, or one green bean.

At that time, King Suddhodana searched for the bodhisattva but did not know where he was, so he asked everyone:

“Where is my son now? What is he doing?”

During that month and year, the king secretly sent an emissary to inquire into the bodhisattva’s whereabouts. He instructed the emissary:

“Go today and find where my son is and what he is doing, then bring word back to me.”

The emissaries accepted their commission and said to the king:

“Your servants shall act exactly as the Great King commands and dare not disobey.”

They hurried everywhere seeking news and gradually reached the region of Uruvilva, where they saw the bodhisattva practicing austerities that were difficult to practice. The emissaries hastened back and reported to King Suddhodana:

“Great King, excellent! The prince is now practicing austerities in the region of Uruvilva. He dwells wherever circumstances allow and eats one green bean each day....”

When the great King Suddhodana heard this report, his heart became sorrowful and distressed, and he lamented:

“Alas, my son! Your body is tender and delicate. Why must you do such a thing?”

Throughout the course of six years, emissaries continually reported all good and ill news to the great king. At that time, Yasodhara of the Sakya clan heard the emissaries report: “The prince dwells in hardship and practices austerities. He lives and sleeps wherever circumstances allow and eats one green bean each day....” Having heard this, she thought: “How can I live at ease and enjoy comforts while my husband practices austerities?

This is truly not good. I too shall follow the prince’s practice and cultivate austerities.” Having thought thus, she removed all her precious ornaments—jeweled necklaces, gold, silver, lapis lazuli, pearls, mani jewels, cosmetics, garlands, and so forth. She dressed entirely in white and retained only the topknot upon her head.

She slept on ordinary bedding and ate coarse food sufficient merely to sustain life. No worldly ascetic could surpass her in austerity.

After the Blessed One had attained enlightenment, Udayin asked the Buddha:

“Why was Yasodhara, upon learning that the Blessed One was practicing austerities in the mountains and forests, able to follow the Blessed One so well in practicing austerities that no worldly person could equal her?”

The Buddha told Udayin:

“Udayin, it was not only in this life that Yasodhara of the Sakya clan saw me practicing austerities in the mountains and forests and was able to follow my practice. In a past life, when she saw me encounter peril and adversity, she also followed me into a place of immense suffering and danger.”

Udayin asked the Buddha:

“How did this occur? Please explain it fully.”

The Buddha told Udayin:

“I remember that in the distant past, in an exceedingly secluded and tranquil wilderness of mountains, forests, ravines, and waterfalls, there lived a deer king who led a herd of deer and subsisted on grasses and leaves. One day, while wandering from place to place, the deer king fell into a hunter’s net. The herd panicked and scattered in every direction. Only one doe, seeing the deer king caught in the snare, remained and did not flee. In those days, deer understood human speech, so the doe spoke these verses to the deer king:

“The deer king replied to the doe in verse:

“There is a verse: