善惡因果經

Thus have I heard: At one time the Buddha was dwelling in the country of Śrāvastī, in the grove of Prince Jeta and the elder Anāthapiṇḍika. At that time, a great assembly of immeasurable Bodhisattvas, devas, and humans was seated around the Buddha. The Buddha expounded the Dharma, and the great assembly listened with one mind.

At that time, the Venerable Ānanda, for the sake of sentient beings, addressed the Buddha, saying:

World-Honored One! At present in the world there are countless sentient beings. Considering humankind alone, there are the beautiful and the ugly; the strong and the weak; the rich and the poor; the suffering and the joyful; the noble and the lowly—differing in mind, intention, and speech.

Furthermore, there are those who live to a hundred years and are not yet dead, while others die at thirty; some perish young at fifteen, and some die within the womb. There are those of fine and dignified appearance who are poor and lowly, and those of ugly and coarse appearance who are rich and noble. There are those who are resolute yet hold a lowly position, and those who are weak yet dwell in noble rank.

There are those who are poor and suffering yet live long, and those who are rich and joyful yet die early. There are those who do good yet meet with calamity, and those who do evil yet gain benefit. There are those plump and fair whose eyes are cunning, and those gaunt and dark whose eyes are gentle and kind.

There are those who are short yet full of spirit, and those who are tall yet are ordered about by others. There are those with many children and grandchildren, and those who are solitary and alone. There are those who wander far from home, hungry, cold, and haggard, and those who enter the king's palace with food and clothing in abundance.

There are those who are poor and lowly when young yet become rich and noble in old age. There are those who are truly innocent yet suffer the calamity of imprisonment and exile. There are those with a kind father and a filial son who discuss the meaning of the Scriptures.

There are those whose brothers oppose one another, quarreling and stirring up strife. There are those who settle in homes with ample means, and those who wander without a home, drifting everywhere. There are those who dwell in trees like birds, sleep in caves like deer, and live like beasts.

There are those who eat with fur and dwell in burrows, knowing nothing of letters. There are those who sit idle yet enjoy the rewards of merit, and those who rush about as homeless guests. There are those who are intelligent and bright, and those who are dull and foolish.

There are those who must trade in order to gain wealth, and those who do nothing yet have riches come of their own accord. There are those who are rich yet miserly and stingy, and those who are poor yet delight in giving. There are those whose speech is harmonious and respectful, and those whose words come out thorny.

There are those who are loved and respected, and those who are shunned. There are those who do good and protect sentient beings, and those who kill living beings beyond counting. There are those whose thoughts are generous and who are drawn near by many, and those who are stingy and abandoned by the world.

There are brothers who constantly hate one another, and sisters-in-law who are constantly harmonious. There are those who delight in hearing the Scriptural Dharma, and those who, hearing the Scriptures, grow drowsy. There are those who are brutish and rude, and those who esteem the study of propriety and righteousness.

I respectfully beg the World-Honored One to expound at length upon cause and effect, so that the great assembly, hearing and understanding, may single-mindedly practice the good.

The Buddha said to Ānanda: As you have asked, the reason that in this life people receive their rewards differently is that in their former lives they used their minds differently, and therefore when they receive their lot there are a thousand differences and ten thousand distinctions:

– In this life, those of fine and upright appearance gained it through patience in former lives, while those of ugly and coarse appearance brought it about through anger.

– The poor and destitute are so because of stinginess; the noble are so because of paying homage; the lowly are so because of stubborn arrogance.

– The high and noble are so because of revering the Three Jewels; the low and base are so because of slighting the Buddha-Dharma.

– The fierce and cruel are so because in former lives they were wolves; the dark and gaunt are so because they blocked the light of the Buddha.

– Those without children are so because they killed young birds; those with many children are so because they protected the lives of sentient beings.

– The long-lived are so because of a heart of loving-kindness; those who die early are so because they constantly killed living beings.

– The greatly wealthy are so because they delighted in giving; those with many carriages and horses are so because they offered carriages and horses to the Three Jewels.

– The intelligent are so because they constantly studied and recited the Scriptures; the dull are so because they came forth from the animal realm.

– Those who are servants are so because they defaulted on debts; the restless are so because in former lives they were monkeys and apes.

– Those afflicted with scabs and sores are so because they destroyed the Three Jewels; those whose hands and feet are large or small, short or long, and uneven are so because they bound the limbs of sentient beings.

– Those whose six faculties are complete are so because they upheld the precepts; those whose six faculties are incomplete are so because they broke the precepts.

– Those whose lips are joined together are so because they tasted food before making the offering.

– Those whose faces are flushed red are so because they begrudged the light of fire.

– Those whose eyes are like a sparrow's are so because they sewed shut the eyes of hawks.

– The mute are so because they slandered the Buddha-Dharma.

– The deaf are so because they did not like to hear the Dharma expounded.

– Those with a blocked nose are so because they burned foul incense in offering to the Buddha.

– Those with a cleft lip are so because they pierced the gills of fish.

– Those whose hair is singed are so because they roasted pigs.

– Those with a torn ear-rim are so because they pierced the ears.

– Those whose body is like a snake's are so because they wore thin clothing and rushed brazenly before the image of the Buddha.

– Those with dark skin are so because they left the image of the Buddha under the eaves to be smoked by fumes.

– The lame are so because they saw their Master and Elder and did not rise.

– The hunchbacked are so because they wore thin clothing and turned their backs to the image of the Buddha.

– Those with a protruding forehead are so because they saw the Buddha and did not pay homage but slapped their foreheads with their hands.

– Those with a short neck are so because they saw a venerable elder and drew in their necks and slipped away.

– Those with heart disease are so because they pricked and stabbed the bodies of sentient beings.

– Those with leprosy are so because they robbed and seized the possessions of others.

– Those with asthma are so because in winter they gave others cold food to eat.

– Those with a goiter are so because they ate stealthily and on the sly.

– Those with foul breath are so because they cursed and reviled others.

– Those whose male organ is defective are so because they castrated dogs.

– Those with a short tongue are so because in secluded places they secretly reviled venerable elders.

– Those of evil temperament are so because in former lives they were snakes and scorpions.

– The filthy are so because in former lives they were pigs.

– Those who delight in dancing are so because in former lives they were performers.

– The greatly greedy are so because in former lives they were dogs.

– Those who constantly anger and are picky about food are so because in former lives they were mad.

– Those whose eyes are improper are so because in former lives they constantly spied on others' wives and children.

The Buddha taught further:

– Those who commit sexual misconduct with the wives or children of others fall, at death, into the state of ducks and geese.

– Those who commit sexual misconduct within their own kin fall, at death, into the state of sparrows.

– Those who begrudge the Scriptures and conceal wisdom, not sharing it with others, become termites and bookworms at death.

– Those who delight in carrying bows and arrows and riding in carriages fall, at death, into the lands of barbarians and the frontier regions.

– Those who delight in hunting and slaughter become wolves at death.

– Those who delight in fastening hairpins and wearing flowers become bulbul birds at death.

– Those who delight in wearing long garments fall, at death, into the species with long tails.

– Those who lie down while eating fall, at death, into the state of pigs.

– Those who delight in wearing gaudy garments fall, at death, into the state of multicolored birds.

– Those who mimic the voices of others fall, at death, into the state of parrots.

– Those who like to tease and jest fall, at death, into the state of venomous pythons.

– Those who like to vex others without reason fall, at death, into the state of poisonous, harmful insects.

– Those who like to report bad news fall, at death, into the state of owls.

– Those who like to speak words that bring calamity fall, at death, into the state of foxes.

– Those who like to terrorize others fall, at death, into the state of deer.

– Those who like to wear wooden clogs into the Buddha-hall fall, at death, into the species whose hooves are nailed.

– Those who like to break wind fall, at death, into the state of dung beetles.

– Those who like to use the pestle and mortar of the Saṅgha fall, at death, into the state of wood-boring beetles.

– Those who like to skim off the food of others fall, at death, into the state of wood-pecking insects.

– Those who steal the water of the Saṅgha fall, at death, into the state of fish and turtles.

– Those who soil the ground of the Saṅgha fall, at death, into the state of insects in the latrine.

– Those who steal the flowers and fruits of the Saṅgha fall, at death, into the state of insects that feed on mud. Those who steal the property of the Saṅgha fall, at death, into the state of oxen and donkeys that pull the grinding mill. Those who forcibly seize the possessions of the Saṅgha fall, at death, into the state of pigeons. Those who curse and revile the Saṅgha fall, at death, into the state of insects on the neck of the ox. Those who eat the vegetables of the Saṅgha fall, at death, into the state of worms on the smartweed plant. Those who sit upon the beds of the Saṅgha fall, at death, into the state of earthworms. Those who use the petty trifling articles of the Saṅgha fall, at death, into the state of moths.

– Those who bring bone hairpins into the temple become long-billed birds at death. Those who enter the temple wearing rouge and powder fall, at death, into the state of red-billed birds. Those who enter the temple wearing gaudy garments fall, at death, into the state of yellow birds. Husbands and wives who sleep together in the temple fall, at death, into the state of insects with green crests. Those who sit with legs stretched out before the Buddha's Stupa fall, at death, into the state of camels. Those who wear shoes and sandals into the Vihāra and into the Stupa fall, at death, into the state of frogs. Those who chatter nonsense while listening to the Dharma fall, at death, into the state of birds with a hundred tongues. Those who defile a pure Bhikṣuṇī fall, at death, into the hell of the iron pit, where a thousand and ten thousand rings of blades together hack and cut their bodies.

At that time, the Venerable Ānanda addressed the Buddha: As the World-Honored One has taught, the sins and obstructions of human beings are indeed deep and grave. Such being so, what must one do when coming to the temple in order to gain merit?

The Buddha said: Those who come to the temple have two kinds of mind: the first is the wholesome mind, the second is the unwholesome mind.

What is the wholesome mind?

– When one who comes to the temple sees the Buddha, one pays homage; seeing the Saṅgha, one is reverent, inquires into the meaning of the Scriptures, receives the precepts, repents, gives away wealth and possessions to serve the Three Jewels, and upholds the great Dharma without sparing body or life. Such a person, with a single step, arrives at a wholesome place, and in the next life receives a reward like the Tieka tree. This is called the supreme good person.

What is the unwholesome mind?

– One who comes to the temple draws near the Saṅgha in order to beg for this thing and borrow that thing; or seeks out the good and bad points of the Saṅgha in order to destroy them. Or one uses the food of the Saṅgha without shame, or takes the various cakes, fruits, vegetables, and food and hides them away to bring home. Such people fall, at death, into the hell of hot iron balls, boiling water, charcoal furnaces, mountains of blades, and forests of swords. This is called the utterly evil person.

The Buddha said to Ānanda: Admonish My disciples of later ages to be careful regarding the Three Jewels, not to commit the faults described above, but to worship with whole-hearted sincerity, not giving rise to a mind of regression. If they heed My words, when the Venerable Maitreya appears in the world they shall surely be transformed and liberated.

The Buddha taught further:

– In this life, those who strip the clothing from others fall, at death, into the hell of freezing cold, and afterward are reborn as silkworms that are boiled and then have their silk drawn out.

– In this life, those who do not light lamps to illuminate the Scriptures and Images fall, at death, into the hell of dark lamps in the Iron Mountain.

– In this life, those who cook, kill, and cut off the lives of sentient beings fall, at death, into the mountains of blades and forests of swords.

– In this life, those who chase and catch birds and dogs, or who hunt, fall, at death, into the hell of iron saws.

– In this life, those who commit many deviant deeds fall, at death, into the hell of iron beds and copper pillars.

– In this life, those who marry many wives fall, at death, into the hell of the iron grinding mill.

– In this life, those who take many husbands fall, at death, into the hell of venomous snakes.

– In this life, those who cook and roast chickens fall, at death, into the hell of the river of ashes.

– In this life, those who cook and roast ducks and pigs fall, at death, into the hell of boiling water.

– In this life, those who castrate dogs or pigs fall, at death, into the hell of sharp stones.

– In this life, those who drink wine to drunkenness and frenzy fall, at death, into the hell of drinking molten copper.

– In this life, those who cut off the lives of sentient beings fall, at death, into the hell of the iron wheel.

– In this life, those who steal the fruit of the Saṅgha fall, at death, into the hell of swallowing hot iron balls.

– In this life, those who eat the flesh of pigs and dogs fall, at death, into the hell of excrement and urine.

– In this life, those who eat raw fish fall, at death, into the hell of mountains of blades and forests of swords.

– In this life, those who, as stepmothers, are harsh to their husband's children fall, at death, into the hell of the burning hot carriage.

– In this life, those who speak with a double tongue and stir up discord fall, at death, into the hell of the iron plough.

– In this life, those who with harsh speech revile others fall, at death, into the hell of having the tongue drawn out.

– In this life, those who tell many lies fall, at death, into the hell of iron nails.

– In this life, those who kill living beings to offer to ghosts and spirits fall, at death, into the hell of the iron pestle.

– In this life, those who, as sorcerers, speak falsely to deceive people and take their goods fall, at death, into the hell of the mountain of stones.

– In this life, those who, as sorcerers, deliberately deceive people, saying that they ascend to heaven to seek the souls of the dead—such people fall, at death, into the hell of the cut-back.

– In this life, those who, as sorcerers, teach people to kill living beings in order to petition spirits, to petition the city god, the earth god, or to petition demons and the like—all of which is the deception of fools—fall, at death, into the hell of the chopping axe; they are hacked by the hell-wardens and have their eyes gouged out by iron-billed birds.

– In this life, those who, as sorcerers, bury the dead, foretell omens of calamity and fortune, the auspicious and inauspicious of a clan, fix the placement of gardens and homes, suppress and kill vermin, curse calamities, and deceive fools to take their goods—such people fall, at death, into the hell of iron and copper, where many fierce birds and beasts swarm about their bodies, gouging out their skin, flesh, sinews, and bones, an agony beyond all measure.

– In this life, those who, as physicians, misdiagnose illness and deceive others to take their goods fall, at death, into the hell of needles, their whole body bursting into flame.

– In this life, those who destroy temples and Stupas, abuse monks and nuns, and are unfilial to their parents fall, at death, into the Avīci hell. First they must pass through the eight great hells and the one hundred thirty-six small hells, and afterward fall into the Avīci hell for one kalpa, two kalpas, or five kalpas before they can escape. If they are fortunate enough to meet a good spiritual friend, they may give rise to the Bodhi mind; otherwise, they fall back into hell.

– In this life, those who destroy Stupas, demolish temples, and conceal the property of the Three Jewels to spend on themselves fall, at death, into the Avīci hell. Coming out of hell, they take the bodies of animals, such as pigeons, sparrows, ducks, teals, parrots, blue sparrows, fish, turtles, monkeys, deer, and stags. If they are reborn as humans, they become courtesans or are hermaphrodites (half-male and half-female).

– In this life, those who delight in anger fall, at death, into the state of venomous snakes, lions, tigers, wolves, bears, wildcats, hawks, and kites.

– In this life, those who delight in raising pigs and chickens fall, at death, into the state of hell-wardens.

– In this life, those who are foolish and do not understand the principles of the Way fall, at death, into the state of elephants, pigs, oxen, goats, water buffalo, lice, fleas, ants, mosquitoes, and the like. If they are reborn as humans, they are deaf, blind, mute, hunchbacked, maimed, lame, with faculties incomplete, unable to hear the Buddha-Dharma.

– In this life, the arrogant fall, at death, into the state of insects in the latrine, or become camels, donkeys, horses, and mastiffs. If they are reborn as humans, they become servants, destitute, beggars, slighted by others.

– In this life, those who, as officials, abuse their power to take the property of the people fall, at death, into the hell of the mountain of skin, where a million people flay their skin to eat it.

– In this life, those who delight in making others stand until they die fall, at death, into the state of white elephants, whose legs are straight so that they cannot lie down to sleep.

– In this life, those who break the fast and eat at night fall, at death, into the state of hungry ghosts, who for a hundred thousand million years get nothing to eat or drink, and whose toe-joints burst into flame as they walk.

– In this life, those who delight in sitting naked fall, at death, into the state of owls.

– In this life, those who hide the food of the fasting meal to eat in secret fall, at death, into the hell of hot iron; if they are reborn as humans, they suffer obstruction of the throat and die young.

– In this life, those who pay homage to the Buddha without reaching the ground fall, at death, into the hell of being hung upside down; if they are reborn as humans, they are often cheated by others.

– In this life, those who pay homage to the Buddha without joining their palms are reborn, at death, in the frontier regions, where whatever they do costs much effort yet yields no harvest.

– In this life, those who join their palms high in paying homage to the Buddha fall, at death, into the hell of being bound and hung; if they are reborn as humans, they often meet with sudden disasters.

– In this life, those who join their palms and, with utmost mind, pay homage to the Buddha reaching the ground are reborn, at death, in a place of honor, with many joys.

– In this life, those who, hearing the bell, do not rise fall, at death, into the state of a great long-bodied snake, gnawed at by various insects.

– In this life, those who side with their wives (or husbands) and revile their parents fall, at death, into the hell of having the tongue cut off.

– In this life, those who add water to wine to sell it fall, at death, into the state of insects in the water; if they are reborn as humans, they suffer bloating and die by suffocation.

The Buddha taught further:

– Those whose bodies are tall, large, and powerful yet whose anger is hard to relinquish are so because in former lives they were camels.

– Those who like to roam and eat much, and who do not avoid dangerous places, are so because in former lives they were horses.

– Those who can endure heat and cold yet whose minds are indifferent are so because in former lives they were oxen.

– Those who are haughty and feel no shame, who think much of romantic attachment and do not know right from wrong, are so because in former lives they were donkeys.

– Those who like to eat meat and do their work without fear are so because in former lives they were lions.

– Those whose bodies are tall and large, whose eyes are round, who like to go to deserted places, and who are jealous of their wives (or husbands) and children are so because in former lives they were tigers.

– Those with long hair and small eyes, who do not like to stay in one place, are so because in former lives they were birds.

– Those whose nature is treacherous and who like to kill sentient beings are so because in former lives they were foxes.

– Those who are powerful, with little lust, and who do not love their wives (or husbands) and children are so because in former lives they were wolves.

– Those who do not like to dress well, who often seize wrongdoers, who anger much and sleep little, are so because in former lives they were dogs.

– Those who are lewd and constantly speak of lovers are so because in former lives they were parrots.

– Those who like to be in crowded places and whose words for the most part vex others are so because in former lives they were babbler birds.

– Those whose bodies are small, who are lustful, whose minds are unsteady, and who are bewitched at the sight of beauty are so because in former lives they were sparrows.

– Those with red eyes and short teeth, who often spit when speaking, and who curl up when sleeping, are so because in former lives they were snakes.

– Those whose speech is often angry, who do not understand meaning and easily burst into the fire of anger, are so because in former lives they were scorpions.

– Those who live solitary, eat much, and sleep little at night are so because in former lives they were wildcats.

– Those who often bore through walls to steal, who are greedy for wealth and have no kin, are so because in former lives they were rats.

The Buddha said to Ānanda: I have said that all sufferings arise from the actions (karma) of the ten evil deeds. The gravest evil karma falls into the hells, middling evil karma falls into the animal realm, and lighter evil karma falls into the realm of hungry ghosts.

Herein:

+ The sin of killing drives sentient beings to fall into the hells, the animal realm, and the realm of hungry ghosts. If they are reborn as humans, they suffer two kinds of retribution: first, dying young; second, much illness.

+ The sin of stealing and robbing drives sentient beings to fall into the hells, the animal realm, and the realm of hungry ghosts. If they are reborn as humans, they suffer two kinds of retribution: first, poverty and lowliness; second, having their property confiscated, unable to use it.

+ The sin of sexual misconduct likewise falls into the three evil paths (hells, animal realm, hungry ghosts). If they are reborn as humans, they suffer two kinds of retribution: first, a wife (or husband) who is unfaithful; second, a wife (or husband) discordant in mind and intention, often quarreling with one another.

+ The sin of false speech likewise falls into the three evil paths. If they are reborn as humans, they suffer two kinds of retribution: first, being often slandered; second, being often deceived by many people.

+ The sin of double-tongued speech likewise falls into the three evil paths. If they are reborn as humans, they suffer two kinds of retribution: first, having their relatives torn apart; second, having fierce and cruel relatives.

+ The sin of harsh speech likewise falls into the three evil paths. If they are reborn as humans, they suffer two kinds of retribution: first, constantly hearing harsh sounds; second, whatever they say being often contradicted.

+ The sin of frivolous speech likewise falls into the three evil paths. If they are reborn as humans, they suffer two kinds of retribution: first, that even what they say correctly is believed by no one; second, that whatever they say does not accord with reason or sense.

+ The sin of lustful craving likewise falls into the three evil paths. If they are reborn as humans, they suffer two kinds of retribution: first, craving wealth without knowing satisfaction; second, having many desires yet not attaining their wishes.

+ The sin of anger likewise falls into the three evil paths. If they are reborn as humans, they suffer two kinds of retribution: first, being constantly picked at by others; second, being constantly harmed by others.

+ The sin of wrong views likewise falls into the three evil paths. If they are reborn as humans, they suffer two kinds of retribution: first, being constantly born into families of wrong views; second, a mind that is constantly fawning and flattering.

+ O Disciples of the Buddha! These are the path of the ten evil deeds, the convergence of causes and conditions that gather all sufferings.

At that time, in the assembly there were those who had committed these ten evil deeds. Hearing the Buddha teach of the suffering retributions in the hells, they all wailed and wept, and addressed the Buddha, saying: World-Honored One,

what good deeds must we do in order to escape these sufferings?

The Buddha said: You should tell all sentient beings to perform deeds of merit together. What are deeds of merit?

– If any sentient being, in this life, becomes a great Patron of the Transformation—such as founding temples and building Stupas—then in the next life he shall surely become a King ruling over the myriad people, and wherever he goes all will submit to him.

– In this life, those who serve as an upright Mayor, or as a Karmadāna or a Master of Discourse, shall in the next life become Royal Ministers, Generals and Commanders ruling over

an entire province, fully provided with garments, carriages, and horses; all necessary means shall naturally be abundant.

– In this life, those who guide others to perform meritorious deeds shall in the next life become wealthy and noble elders, honored and respected, all of whose undertakings proceed smoothly without obstruction.

– In this life, those who light lamps and protect the light shall in the next life be reborn in the heaven of Sun and Moon, their bodies shining forth with radiant light.

– In this life, those who delight in giving with a heart of loving-kindness and who protect sentient beings shall in the next life, wherever they dwell, be rich and noble, with clothing and food in abundance.

– In this life, those who delight in giving food to all shall, wherever they are reborn in the next life, have food come of its own accord, with perfect health and beauty, intelligence and eloquence, and a long lifespan. If one gives to animals, the merit and reward are a hundredfold. If one gives to an icchantika, the merit and reward are a hundred thousandfold. If one gives to a Dharma Master who expounds the Mahāyāna Dharma, setting forth the secret treasuries of the Tathāgata and helping the great assembly to give rise to wisdom, one enjoys immeasurable merit and reward. If one gives to the Buddhas and Bodhisattvas, one enjoys inexhaustible merit and reward. Furthermore, giving to these three objects also yields utterly inexhaustible merit and reward. They are: first, the Buddhas; second, one's parents; third, the sick. By merely giving a single meal, the merit and reward are already immeasurable—how much more so when one constantly gives, so that the merit and reward can never be exhausted.

– In this life, those who delight in praising, reading, and reciting the Scriptural Dharma shall obtain a voice harmonious, gentle, sublime, and virtuous, so that all who hear it rejoice.

– In this life, those who delight in upholding the precepts shall be reborn into a family upright and perfect.

– In this life, those who delight in digging wells in public places, setting out drinking water along the roads, and planting trees to give shade shall in the next life become Kings, with food and drink of a hundred flavors according to their wish, present the moment they desire it.

– In this life, those who delight in printing and copying the scriptures, distributing them for all to read, shall be reborn as persons of eloquence, who comprehend the Buddha-Dharma the moment they hear it, and are constantly upheld by the Buddhas and Bodhisattvas. Such a one is supreme, ever the foremost leader.

– In this life, those who delight in building bridges and making boats to ferry people across rivers shall be reborn into a family complete with the seven treasures, revered and admired by all, who rejoice; wherever they go, all will guard and protect them.

The Buddha said to Ānanda: As I have explained the cause and effect of each matter in this Scripture, so as to exhort sentient beings to read, recite, and practice it in order to escape suffering and calamity. If anyone hears this Scripture and slights it, that person's tongue shall fall out in this very life.

At that time, the Venerable Ānanda addressed the Buddha: World-Honored One! What is this Scripture called? How is it to be practiced?

The Buddha said to Ānanda: This Scripture is named The Cause and Effect of Good and Evil, and is also called the Scripture of the Bodhisattva's Vow to Practice; uphold it just so.

When the Buddha had finished expounding this Scripture, in the assembly eighty thousand people gave rise to the mind of Supreme Perfect Enlightenment; a hundred thousand women transformed into male form; one thousand two hundred evil and cruel people transformed into good and virtuous people, realizing the patience of the unborn, ever attaining peace, joy, and freedom. Such people, when they die hereafter, are reborn in the various Pure Lands, becoming companions of the Buddhas and Bodhisattvas.

Thereupon, the entire great assembly returned to their own dwelling places and practiced the teachings of the Buddha.