法苑珠林 50

English (machine translation) 50

Language: English

50.1

Compiled by the Śramaṇa Daoshi of Ximing Temple

50.2

Chapter 51: Repaying Kindness
Chapter 52: Betraying Kindness

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Chapter on Repaying Kindness (This contains two sections)

I have heard that the heavy grace of the Three Jewels and their compassionate shade cover the four forms of birth; their transformation and nurturing across the ten directions regard [all beings] equally as an only child. There is no subtle circumstance they do not attend to, and whenever wisdom approaches, they are sure to comfort it. Consequently, they caused Udayana to carve a statue with radiant, floating light, and Prasenajit to cast a form, rising above all to vacate his seat. From that time onward, miraculous omens arose with redoubled vigour, and their glorious fame spread all the more abundantly, as grass bends before the wind. By mindfulness of them, sins are eradicated and blessings arise; by revering them, virtue flourishes through all antiquity. Truly, it is because the Tathāgata nurtures our Dharma body, while our parents rear our physical body. Having cultivated the cause for longevity, we do not cling to the lifespan of a mayfly. Kindness and righteousness are profound and weighty, and one especially must contemplate repaying this kindness.

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Section 2: Citing Testimonies

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As the Saddharmasmṛtyupasthāna-sūtra says: 'There are four kinds of kindness that are extremely difficult to repay. What are the four? First is one's mother; second is one's father; third is the Tathāgata; and fourth is the Dharma master who preaches the Dharma. If anyone makes offerings to these four kinds of persons, they will obtain immeasurable merit; in the present they will be praised by people, and in future lives they will be able to attain bodhi.'

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Furthermore, the Mahāprajñāpāramitā-sūtra (fascicle 443) says: 'If someone asks: "Who knows kindness and is able to repay kindness?" one should rightly answer: "The Buddha is the one who knows kindness and is able to repay kindness." Why is that? Because in all the world, no one surpasses the Buddha in knowing kindness and repaying kindness.'

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Furthermore, the Ekottarika-āgama says: 'At that time, the World-Honoured One addressed the bhikṣus: "If there is a sentient being who shows reciprocity, this person is worthy of respect. He does not forget even a small kindness, how much less a great kindness! Even if he is separated from here by hundreds of thousands of yojanas, he is still as near to me as ever, and I constantly praise him. If there is a sentient being who does not show reciprocity, he does not remember even a great kindness, how much less a small kindness! He is not close to me, and I am not close to him. Even if he wears the saṅghāṭī and is at my side, this person is still far away. Therefore, bhikṣus, you should be mindful of reciprocity in every thought; do not learn ungratefulness."'

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Furthermore, the Śāriputra-paripṛcchā-sūtra says: 'The Buddha said: "In receiving the precepts, one should provide according to one's ability, which can serve as dāna, regardless of how much or how little." Mañjuśrī addressed the Buddha, saying: "Why did the Tathāgata say that the kindness of parents is so great that it must be repaid, and also say that the kindness of masters and monks cannot be measured? Which of them is foremost?" The Buddha said: "For householders, serving their parents filially at their knees—nothing can equal the repayment of being born and raised by them; because the kindness of giving birth and raising them is deep, it is called great. If one learns from a master to unfold knowledge and vision, that is next in greatness of kindness. For renunciants, abandoning the household of birth and death of their parents, entering the Dharma-door, and receiving the subtle and wonderful Dharma is due to the power of the master. It brings forth and nurtures the Dharma-body, generates the wealth of merit, and sustains the life of wisdom; no merit is greater. Repaying those who gave one birth is secondary to this."'

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Furthermore, the Antarābhava-sūtra says: 'The Buddha asked Maitreya: "When a child in Jambudvīpa falls to the ground upon birth and up until three years old in its mother's embrace, how much milk does it drink?" Maitreya replied: "It drinks one hundred and eighty hu of milk, excluding the four parts eaten while in the mother's womb. When a child in Pūrvavideha falls to the ground upon birth and up to three years old, it drinks one thousand eight hundred hu of milk. When a child in Aparagodānīya falls to the ground upon birth and up to three years old, it drinks eight hundred and eighty hu of milk. When a child in Uttarakuru falls to the ground upon birth, it sits by the roadside, and passers-by offer their fingers for it to suckle; in seven days it becomes an adult. In that land there is no milk. Sentient beings in the intermediate state (antarābhava) inhale the wind." (The ancients used small dou measures; compared to the current Tang dou, one modern dou equals three old dou, which is why the amount of milk seems large.)

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Furthermore, the Sūtra on the Difficulty of Repaying Parents' Kindness says: 'Even if one carried one's father on the left shoulder and one's mother on the right shoulder, passing through a thousand years while they relieve themselves upon one's back, one still could not repay the kindness of one's parents.'

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Furthermore, the Ekottarika-āgama says: 'The meritorious karmic fruit of filial devotion and making offerings to parents is equal to the merit of a bodhisattva bound to one last birth (eka-jāti-pratibaddha).'

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Furthermore, in the Sūtra Preached by the Buddha on Ancient Past Lives, the bhikṣu Aniruddha recounted his own past life, saying: 'Long ago, I was in the city of Vārāṇasī. Grain was exceedingly dear and the people suffered from famine. I carried grass on my shoulders and sold it to make a living. There was a pratyekabuddha named Hori who was travelling in that country. Early in the morning I left the city intending to carry grass. At that time, the pratyekabuddha, wearing his robes and holding his bowl, entered the city on his alms round. Midway, as I was returning bearing grass, I met him again at the city gate; he was emerging with an empty bowl. The pratyekabuddha Hori saw me approaching from afar and thought to himself: "I entered the city early, and this man left the city; now he returns bearing grass. I suppose he has not eaten breakfast yet. I will follow him to his house and beg [from him] to check my hunger." At that time, carrying the grass, I returned to my own dwelling, set the grass down on the ground, and looked back to see the pratyekabuddha following behind me like a shadow following a form. I thought to myself: "When I left the city this morning, I saw this pratyekabuddha enter the city on his alms round, and he has returned with an empty bowl. I suppose he has obtained no food. I should abstain from food and give it to him in offering." I immediately took out my food, knelt upright, and presented it to him. The man of the Way took pity and accepted it. The pratyekabuddha said: "Now grain is scarce and dear, and the people are starved and faint. Divide it into two portions: put one portion into the bowl, and eat one portion yourself; only then will it conform to the Dharma." The donor replied to him: "Indeed, O Holy One! As a white-robed householder, I can cook and eat at leisure; early or late makes no difference. May the man of the Way accept it and bestow compassion upon this single family!" Then the pratyekabuddha accepted all the food. Because of this virtue, I was reborn seven times in the heavens as kings of various heavens, and seven times in the world as the foremost among men. Because of this single gift of dāna, I was served and respected by kings, elders, commoners, and the hundred officials, and was offered gifts by the fourfold assembly of monastics and laypeople. Whenever they come to seek me, I forget nothing.'

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Furthermore, the Sūtra on the Buddha Ascending to the Trāyastriṃśa Heaven to Preach the Dharma for His Mother says: 'The Buddha was in the Trāyastriṃśa Heaven under the Pārijāta tree in the Nandana Grove. During the three months of the rains retreat, surrounded by the fourfold assembly, a thousand rays of light radiated from the pores of his body, illuminating the three-thousand-great-thousandfold world. When Lady Māyā heard of this, milk spontaneously flowed from her breasts: "If this is truly Siddhārtha whom I bore, let this milk go straight into his mouth!" Having spoken these words, both breasts squirted [milk] straight forth like white lotus blossoms, and it entered the Tathāgata's mouth. Seeing this, Māyā leapt for joy, delighting like blossoms bursting into bloom. Single-mindedly she threw the five limbs to the ground with focused, right mindfulness, and her defilements subsided. The Buddha preached the Dharma for her, and she attained the fruit of a srotāpanna. The various benefits the Buddha wrought in heaven cannot be fully described. At that time, when the three summer months ended, the World-Honoured One was about to descend back to Jambudvīpa; he emitted five-coloured rays of light, resplendent and magnificent. Śakra, lord of the devas, knowing that the Buddha was about to descend, immediately had spirits construct a three-flight jewelled stairway: the centre made of Jāmbūnada gold, the left of lapis lazuli, and the right of agate, with balustrades carved and adorned with extreme beauty. The Buddha said to Māyā: "In the dharma of birth and death, there must inevitably be separation. I must now descend back to Jambudvīpa, and before long I shall also enter nirvāṇa." Māyā shed tears and spoke a gāthā. At that time, the World-Honoured One took leave of his mother, stepped down the jewelled stairway, with Brahmā holding a parasol and the Four Heavenly Kings attending at his left and right. The great fourfold assembly sang praises in pāṭha, and celestial beings played divine music filling the void. Scattering flowers and burning incense, an escort guided his descent to Jambudvīpa. King Prasenajit and the entire great assembly gathered at the jewelled stairway, bowing their heads to welcome him. The Buddha returned to the Jetavana, sat upon the lion throne, and was surrounded by the fourfold assembly, their joy and leaping beyond full description.'

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Furthermore, the Guanfo sanmei jing says: 'The royal father addressed the Buddha: "You should go to the Trāyastriṃśa Heaven to preach the Dharma for your mother." The Buddha said: "I should conduct myself in the manner of a cakravartin to greet and enquire after the dānapati." At that time, Bodhisattva Dharaṇīṃdhara entered the Śūraṅgama Samādhi and produced vajra flowers from the vajra limit, flower succeeding flower. Four nāgas each held a seven-jewelled platform. Dharaṇīṃdhara made a three-flight jewelled stairway for the Buddha. When the World-Honoured One arrived, he entered the palace, and the light from the ūrṇā transformed into a seven-jewelled parasol covering his mother, and made a seven-jewelled couch offering for her to sit upon.'

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Furthermore, the Liudu ji jing says: 'Long ago, the Bodhisattva was the head of a great household, possessing wealth of hundreds of millions. He always served the Three Jewels and harboured compassion toward sentient beings. Seeing a turtle in the marketplace, he felt pity for it in his heart and asked whether the price was high or low. The owner of the turtle, knowing that the Bodhisattva had universal benevolence, replied: "One million." The Bodhisattva replied: "Very well." He took the turtle home, and releasing it beside the water, watched it swim away; weeping with joy, he made a vow: "May the lives of those in all disasters be preserved just as yours is now!" He gave rise to vast, great vows, and all the Buddhas praised him. Later that night, the turtle came and gnawed at his gate. Surprised by the sound at the gate, he went out and saw the turtle. It said to the Bodhisattva: "I received your heavy grace and my body was preserved; I have nothing with which to repay your kindness. As a creature living in water, I know when the waters swell and subside. A great flood is about to come, which will surely cause immense catastrophe. Please prepare a boat quickly, and at that time I will come to guide you." He replied: "Very well." The next morning he went to the palace gates and reported the matter to the king. Because the Bodhisattva had an old reputation for goodness, the king trusted his words and moved from the lowlands to high ground. When the time arrived, the turtle came, and the flood arrived. [The turtle said:] "Quickly board the boat; follow where I go and you will obtain safety." The boat followed behind it. A snake approached the boat; the Bodhisattva said, "Take it aboard." The turtle said, "Very well." He then saw a floating fox, and said, "Take it aboard." The turtle said, "Good also." He then saw a drowning man, beating his cheeks, crying out to heaven and pleading, "Have mercy and save my life!" He said, "Take him aboard." The turtle said, "Take care not to take him aboard! Ordinary men's hearts are deceitful; few possess steadfast faith. Turning their backs on kindness to chase after power, they love to commit evil and treason." The Bodhisattva said, "If you rescue crawling creatures, while I despise humankind, how could that be benevolence? I cannot bear to do so." Thereupon he took him aboard. The turtle king sighed with regret. Thereupon they reached a fertile land. The turtle took its leave, saying: "My debt of kindness is fulfilled; please allow me to withdraw." He replied: "When I attain the Tathāgata, the Arhat, the Samyaksambuddha, I will surely deliver you." The turtle said: "Very well." The turtle withdrew, and the snake and fox each went their way. The fox made its dwelling in a burrow, and obtained a hundred catties of famous purple-sheen gold hidden by people of antiquity. In delight it said: "I should repay his kindness with this!" The fox returned and reported, saying: "This small creature received your grace and had its humble life saved. As an animal that lives in burrows seeking holes for safety, I obtained a hundred catties of gold. This burrow is not a tomb, not a house, not robbery, not theft; it was brought about by my sincere devotion. I wish to offer it to the worthy one." The Bodhisattva reflected deeply: "Not taking it would be a wasted loss of no benefit to the poor. If it can be given in dāna to sentient beings so they are saved, would that not be good?" He soon took it. The rescued man saw it and said: "Give me half!" The Bodhisattva immediately bestowed ten catties upon him. The rescued man said: "You dug up a tomb and robbed gold—what crime should you face? If you do not divide it in half, I will surely report it to the authorities." He replied: "I wish to give it equally to the impoverished and suffering people; you wish to monopolise it—is that not partial?" The rescued man thereupon reported him to the authorities. The Bodhisattva was arrested and had nowhere to appeal; he only took refuge in the Three Jewels, repented of his errors, and blamed himself, wishing with compassion: "May sentient beings quickly leave the eight difficulties and have no grievances like mine today." The snake and fox met and said: "What can be done about this matter?" The snake said: "I will save him." Thereupon, holding good medicine in its mouth, it broke through the latch and entered the prison. Seeing the Bodhisattva's appearance and colour diminished, it felt grief and sorrow in its heart, and said to the Bodhisattva: "Keep this medicine with you. I will bite the crown prince; its poison will be extremely virulent, and no one will be able to save him. When you, worthy one, report the medicine to the king and apply it, he will immediately recover." The Bodhisattva was silent, and the snake acted as it had spoken. When the crown prince's life was on the verge of expiring, the king issued an order: "If anyone can save him, I will enfeoff him as Prime Minister and rule alongside him." The Bodhisattva reported it to the king; upon applying the medicine, he immediately recovered. The king rejoiced and asked about the circumstances; he related the matter from beginning to end. The king lamented, blaming himself: "How utterly benighted I was!" He immediately executed the rescued man and granted a general amnesty throughout his kingdom. He enfeoffed the Bodhisattva as Prime Minister, took him by the hand into the palace, and sitting side by side, they discussed the Buddha-Dharma, ultimately bringing about great peace. The Buddha told the bhikṣus: "The householder was my own self; the king was Maitreya; the turtle was Ānanda; the fox was Śāriputra; the snake was Maudgalyāyana; and the drowning man was Devadatta. The Bodhisattva's perfection of benevolence and practice of dāna was like this."'

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Furthermore, the *New Vibhāṣā-śāstra* says: Formerly, King Kaniṣka of the country of Gandhāra had a eunuch who regularly supervised inner palace affairs. When he went outside the city for a short time, he saw a herd of cattle, numbering over five hundred, coming into the city. He asked the drover, 'What cattle are these?' The drover replied, 'These cattle are about to be castrated.' Thereupon, the eunuch reflected to himself, 'Because of my past evil karma, I received a non-male body. Now I should use my wealth to save these cattle from this distress.' He then paid their price and had them all released. Due to the power of this wholesome karma, this eunuch immediately regained a male body. Feeling profound joy and delight, he at once returned to the city. Standing at the palace gate, he sent word through a messenger to inform the king, requesting to enter and present himself. The king ordered him to be summoned inside, and, wondering, asked the reason. Thereupon, the eunuch reported the matter in detail. Hearing this, the king was astonished and pleased, rewarded him generously with precious treasures, transferred him to a high official post, and put him in charge of external affairs.

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The verse says:

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How magnificent is the Capable and Benevolent One, / Rescuing with compassion as his foremost aim! / Availing himself of opportunities to respond to their appeals, / He nurtured them with merciful pity: / The fox brought gold and the snake brought reward; / The eunuch's body was restored to completeness. / Knowing kindness and repaying virtue— / The unseen realm responds to it indeed!

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Circumstances of Sympathetic Resonances (briefly citing four verified accounts)

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Wu Ziying during the Song;
A person who escaped disaster by recollecting the Buddha during the Song;
Chen Pei of Bohai during the Song;
A monk of Shibi Temple in Bingzhou during the Tang.

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Wu Ziying of the Song was a man of Shuxiang. Good at going into the water, he caught a red carp; admiring its fine color, he brought it home and did not kill it. He raised it in a pond, frequently feeding it with rice and grain. Having eaten this for one year, it grew to over a zhang in length, and then sprouted horns and wings. Ziying bowed in fear and gave thanks to it. The fish said, 'I have come to welcome you. Mount my back, and I will ascend to heaven together with you.' Once a year he would return to see his wife and children, and the fish would welcome him back later. There were seventy people who did like this. Therefore, households in the Wu region all set up shrines to the Divine Fish and Ziying. (The one verified account above comes from the *Biographies of the Immortals*.)

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During the Song, there was a state neighboring rākṣasas. The rākṣasas repeatedly crossed the border and ate people without limit. The king made an agreement with the rākṣasas, saying, 'From now on, each household in the country shall take turns, each for a single day, to send someone to you; do not kill people indiscriminately anymore.' There was a Buddhist family that had only one son, who was just ten years of age; it was his turn to be sent. The parents wept bitterly and recollected the Buddha with utmost sincerity, whereupon their kinsmen also joined in directing their thoughts to help the boy. They then sent off the boy, bid him farewell, and abandoned him there. Through the awe-inspiring supernatural power of the Buddha, the great demon could not approach him. The next morning, finding their son still alive, they returned together in joy. From then on, [the menace] ceased. The people of the state rejoiced and were filled with admiration. (The one verified account above comes from the *Records of the Unseen Realm*.)

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During the Song, whenever a Grand Protector of Jiuquan Commandery assumed office, he would die suddenly before long. Later, Chen Pei of Bohai was dispatched to this commandery. Pei was sorrowful and unhappy, so he went to a diviner to divine his auspicious or inauspicious fortune. The diviner said, 'Keep away from the feudal lords (zhuhou) and release Boqiu; if you can resolve this, you will have no worries.' Pei still did not understand these words. The diviner replied, 'Just go, and you will naturally come to understand it.' After Pei assumed office, among his attending physicians were Wang Houping, as well as Shi Hou, Dong Hou, and others. Pei was enlightened in his mind and said, 'These are what were called the "various Hous" (zhuhou)!' So he distanced himself from them. He then lay down and pondered the meaning of 'releasing Boqiu,' but did not know what it meant. After midnight, something came onto Pei's quilt. Pei, sensing it, used the quilt to cover and catch it. The creature leaped and bounded, making loud noises. People outside heard it and came in holding torches, intending to kill it. The demonic spirit then said, 'I truly have no ill intent; I only wished to test you, Governor. If you pardon me this once, I will deeply repay your kindness, Governor.' The Governor said, 'What kind of creature are you that you suddenly affront the Grand Protector?' The demonic spirit said, 'I was originally a hundred-year-old fox. Now I have transformed into a demonic spirit and am on the verge of becoming a deity; yet I happened to encounter your awe-inspiring anger, Governor, and have met with great distress. If you release me this once, my style-name is Boqiu. If you ever have an urgent difficulty, Governor, just call my style-name, and it will naturally be resolved.' Pei was then delighted and said, 'The divination truly meant "releasing Boqiu"!' He immediately released it. Opening the quilt a little, suddenly there was a red light like a thunderous flash of lightning that flew out the door. The following night, someone knocked on the door. Pei asked, 'Who is it?' It replied, 'Boqiu.' He asked, 'What is the matter?' It replied, 'I have come to report something.' He asked, 'What do you report?' It replied, 'There are bandits at the northern border; they have set out slaves.' Pei investigated and found it to be verified. In every matter it spoke to Pei in advance. Consequently, there was not the slightest wrongdoing within his jurisdiction, and everyone said, 'A sagely ruler has emerged!' After more than a month, the Chief Clerk Li Yin had an illicit affair with Pei's maidservant. Afterwards, filled with fear that Boqiu would come to report it, he plotted with the 'various Hous' to kill Pei. Taking advantage of the absence of bystanders, they sent the 'various Hous' holding clubs to go straight in to beat him to death. In terror, Pei called out at once, 'Boqiu, come save me!' Immediately there appeared an object like an unfolded bolt of red silk, crackling with loud sound. The Hous fell prostrate on the ground, having lost their wits. Pei then bound them one by one and interrogated them about the reason for their coming, and they all confessed their guilt. More than a month later, it bid farewell to Pei, saying, 'Now I have attained deity status and must ascend to heaven; I will no longer be able to visit and meet with you, Governor.' It then departed and was seen no more. (The one verified account above comes from the *Sequel to the Records of Inquiring into the Spirits*.)

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During the Tang, there was an old monk at Shibi Temple in Bingzhou who took meditation and recitation as his vocation, diligently practicing his conduct. At the end of the Zhenguan era, a pigeon nested on the rafters of his room and nurtured two chicks. Whenever the Dharma master had leftover food, he would regularly go to the nest to feed them. Later, although the pigeon chicks gradually grew, their wings were not yet fully formed; they both practiced flying, fell to the ground together, and died. The monk gathered and buried them. Ten days later, the monk dreamed at night that two young boys reported to him, saying, 'Because we previously committed minor offenses, we received the bodies of pigeons. Recently, we heard the Dharma master recite the *Lotus Sūtra* and the *Diamond Prajñā Sūtra*; having heard the marvelous Dharma, we have succeeded in receiving human bodies. We are now being reborn as boys in the house of a certain surname in a certain village more than ten li beside this temple. After ten months, we shall be born.' In accordance with the expected date, the monk went to check, and saw that a woman of this household had given birth to two boys at the same time. He therefore held a vegetarian feast for their first-month celebration. The monk called them 'pigeon boys,' and both boys responded to him, saying, 'Yes.' After this single response, it was more than a year before they began to speak. (The one verified account above comes from the *Omissions from the Records of Karmic Retribution*.) The matters of repaying kindness are extensive and cannot be recounted in full.

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Chapter 52: Betraying Kindness (this has two sections)

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Section 1: Stating the Intent

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We have heard: the four modes of birth sinking in the mire must rely on a boat or raft; the six destinies wandering in confusion originally depend on guidance and leadership. Therefore, the Three Jewels, with great compassion, condescend to respond to the common populace, graciously bending down to guide and draw them forth so that they may be freed from pain and suffering. How much more so if one violates and betrays great kindness—how could one not sink eternally into the ocean of suffering? For this reason, when a woman prepared poison, her husband received the king's reward; when a woodcutter harmed a bear, his arms fell off as immediate retribution. This is truly because the karma of betraying kindness is grave, bringing immediate reciprocal retribution. Thus, the *Mahāprajñāpāramitā-śāstra* says: 'Knowing kindness is the root of great compassion, opening the initial gateway of wholesome karma. One is loved and respected by people, one's fame is heard far and wide, upon death one is born in heaven, and ultimately one achieves the Buddha path. One who does not know kindness is worse than a beast.'

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Section 2: Citing Proofs

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As the *Sūtra of a Hundred Parables* says: Formerly, there was a woman who was profligate and lascivious without limit. As her lustful desires flared, she hated her husband and constantly pondered methods and schemes, wishing to harm him. Devising all manner of plans, she found no opportunity. It happened that her husband was dispatched on an embassy to a neighboring country. The wife secretly devised a scheme, preparing poisoned medicine balls to harm her husband. She deceitfully told her husband, 'Now that you are going on a distant mission, I fear you will lack provisions. I have now prepared five hundred joy-balls as provisions to send you off with. When you cross the border into another realm and are hungry and exhausted, only then should you take them to eat.' The husband followed her words. Having arrived in the other realm, before he had time to eat them, he stopped to spend the night in a forest in the dark of night. Fearing ferocious beasts, he climbed a tree to avoid them, forgetting and leaving the joy-balls under the tree. That very night, five hundred bandits who had stolen five hundred horses and precious goods from the king of that country came to halt under the tree. Due to their flight, they were all hungry and thirsty. Seeing the joy-balls under the tree, the bandits took them and each ate one ball. The poisonous effect of the medicine was potent, and the five hundred bandits all died at once. When dawn arrived, the man in the tree saw these bandits lying dead under the tree. He deceitfully used a sword and arrows to strike and shoot the corpses, gathered their saddles, horses, and precious treasures, and drove them toward that country. At that time, the king of that country was leading a large crowd pursuing their tracks, and met him halfway. The king asked, 'Who are you, and where did you get the horses?' The man replied, 'I am a man of such-and-such country. On the road I encountered these bandits and fought with them, hacking and shooting them. The five hundred bandits are all dead together under a tree in one place. For this reason, I took the horses and precious treasures to come take refuge in Your Majesty's country. If you do not believe me, go inspect the place where the bandits were wounded and slain.' The king immediately sent trusted attendants to go inspect it, and it was indeed as he had said. The king was then overjoyed and exclaimed that it was unprecedented. Having returned to the country, he generously granted him noble ranks and rewards, enfeoffing him with a village. The king's old ministers all became jealous and spoke to the king, saying, 'He is a man from afar and cannot yet be trusted and submitted to. Why should he suddenly receive such excessive favor, so that his noble ranks and rewards surpass the old ministers?' The man from afar heard this and said, 'Who is valiant and able to test himself against me? I request to match skills with him on the open plain.' The old ministers were astonished, and none dared to face him. Later, in a great wilderness of that country, there was a ferocious lion that blocked the road and killed people, cutting off the king's highway. The old ministers deliberated together: 'That man from afar considers himself valiant and unmatched. If he can now kill that lion and remove the menace for the country, it will be truly extraordinary.' Having formed this plan, they reported it to the king. Hearing this, the king bestowed weapons upon him and dispatched him at once. At that time, having received the order, the man from afar steeled his resolve and went to where the lion was. Seeing him, the lion bristled, roared, and leapt forward. Terrified, the man from afar immediately climbed a tree. The lion opened its mouth and raised its head toward the tree. In his panic, the man dropped the sword he was holding right into the lion's mouth, and the lion died instantly. At that time, the man from afar danced with joy and came to report to the king. The king doubled his favor, and all the people of that country spontaneously submitted with respect and praise.

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Furthermore, the *Collection of Essentials from Various Sūtras* says: There was a man who went into the forest to chop wood and lost his way. At that time, there was a heavy rain; at dusk, hungry and cold, he was about to be harmed by venomous insects and beasts. This man entered a stone cave. A large bear saw him, and he fled out in fear. The bear said to him, 'Do not be afraid; this dwelling is warm, and you may lodge in it.' At that time it rained continuously for seven days, and [the bear] constantly provided this man with sweet fruits and delicious water. After seven days the rain stopped, and the bear led this man out to show him the path. The bear said to the man, 'I have a body of sinful karma and many enemies among people. If anyone asks, do not say you saw me.' The man replied, 'I will not.' As this man walked forward, he met some hunters, who asked, 'Where have you come from? Have you seen any beasts?' He replied, 'I saw a large bear that showed me kindness; I cannot point it out to you.' The hunters said, 'You are one of humankind; looking at us as fellow humans, why should you spare a bear? Now, having once lost your way, when would you ever return? If you point it out to us, we will give you a large share.' This man had a change of heart, and immediately led the hunters to the bear's dwelling. The hunters killed the bear and gave him a large share. As this man stretched out his hands to take the meat, both of his forearms fell off. The hunters said, 'What sin do you have?' He replied, 'This bear looked after me as a father looks after a child. My betraying its kindness now brings this sinful retribution.' The hunters were terrified and did not dare eat the meat; they took it to offer to the Saṃgha. The elder monk was an arhat, and said to the junior monks, 'This was a bodhisattva. When he appears in the world in the future, he will attain Buddhahood. Do not eat this meat.' They immediately built a stūpa to make offerings to it. When the king heard of this matter, he issued an order throughout the country: 'Do not allow anyone who betrays kindness to dwell here.' (The *New Vibhāṣā-śāstra* says: At that time, the elder monk perceived that the meat was the flesh of a bodhisattva; together they took fragrant firewood, burned the meat, gathered the remaining bones, erected a stūpa, and bowed in reverence and made offerings to it, just as they would serve a Buddha stūpa.)

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Furthermore, the Sūtra of the Nine-Coloured Deer states: Long ago, the Bodhisattva was reborn as a nine-coloured deer. Its hair had nine colors, and its antlers were as white as snow. It frequently drank water and ate grass along the banks of the Gaṅgā River. It was always a companion to a crow. At that time, there was a drowning man in the water drifting down with the current, bobbing up and down. Looking up, he cried out to Heaven: 'Spirits of the mountains, spirits of the trees, and all devas and nāga spirits, why do you not take pity on me?' Hearing him, the deer entered the water to rescue him, saying to him, 'You may ride upon my back and hold onto my antlers.' It carried him out onto the bank. Reaching dry land, the drowning man circumambulated the deer three times and kowtowed to it, begging to become the master's slave, to serve at its bidding and gather water and grass for it. The deer said, 'There is no need; just go your own way. If you wish to repay my kindness, do not speak of where I am. People covet my hide and antlers, and will surely come to kill me.' At that time, the queen of the country saw the nine-coloured deer in a dream at night. She then feigned illness and took to her bed. The king asked why, and she replied, 'Last night I saw an extraordinary deer in a dream. Its hair had nine colors, and its antlers were as white as snow. I long to obtain its hide to make a seat cushion and its antlers to make a whisk handle. The king must obtain it for me; if the king does not obtain it, I shall die.' The king made an appeal throughout the country: 'Whoever is able to obtain it shall be granted half the kingdom to govern, given a golden bowl filled with silver millet, and given a silver bowl filled with golden millet.' The drowning man heard this, and wishing to secure wealth and nobility, thought to himself: 'The deer is an animal; what does its life or death matter?' He went before the king and said he knew where the deer was. The king was greatly delighted and said, 'If you can bring its hide and antlers, I will reward you with half the kingdom.' Leprous sores immediately grew upon the drowning man's face. The drowning man said, 'Great King! Although this deer is an animal, it possesses great supernatural power. The king ought to send out a large force of men and soldiers; only then can it be caught.' The king thereupon dispatched a vast army and went straight to the bank of the Gaṅgā River. The crow, perched in a treetop, saw the men and soldiers coming and at once called out to the deer, 'Friend, arise! The king's soldiers have arrived!' The deer was sleeping soundly and did not wake. The crow flew down and pecked its ear, and only then was the deer startled awake. Looking around in all four directions, there was nowhere left to flee. It then proceeded toward the side of the king's chariot. The flanking ministers wished to shoot it. The king said, 'Do not shoot! This deer is extraordinary; it must be a heavenly deity.' The deer said, 'Great King, pray do not shoot me! Previously, I saved a person from the king's country.' The deer then knelt upright and asked the king, 'Who told you that I was here?' The king pointed directly to the leprous-faced man beside the chariot, indicating that it was he. The deer then looked up at this man's face, tears flowing from its eyes beyond restraint. 'Earlier, this man was drowning in the water. Spared neither body nor life, I threw myself into the water and carried this man out. We agreed that he would not guide others here. Man has no gratitude; he is not as good as floating wood retrieved from the water.' The king showed shame on his face: 'You received its kindness, yet how could you turn around and wish to kill it?' He immediately issued an order throughout the country: 'Whoever chases or hunts this deer shall have their nine clans exterminated.' Several thousand deer all came to take refuge there; they ate grass and drank water without infringing upon the standing grain. The wind and rain came in season, the five grains ripened in abundance, people were free from disease, and that age was peaceful. At that time, the nine-coloured deer was myself; the crow was Ānanda; the king was my present royal father, Śuddhodana; the queen was Sundarī; and the drowning man was Devadatta. Though I had a good heart toward him, he still wished to harm me; it is difficult to find a sincere mind.

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Furthermore, the Sūtra of the Sparrow King states: Long ago, the Bodhisattva was reborn as a sparrow king, rescuing sentient beings with a compassionate heart. In order to protect its own body from injury, [it remained vigilant]. There was a tiger eating a beast, and a bone stuck in its teeth, leaving it starved, distressed, and on the verge of death. The sparrow king entered its mouth and pecked at the bone, doing so day after day. Sores broke out on the sparrow's beak and its body grew emaciated. The bone came out and the tiger lived. The sparrow flew up into a tree and preached a Buddhist scripture, saying: 'Killing is fierce and cruel; no evil is greater than it.' Hearing the sparrow's admonition, the tiger flared up in rage, shouting sternly: 'You have only just left my mouth, yet you dare talk so much!' Seeing that it could not be transformed, the sparrow quickly flew away. The Buddha said: 'The sparrow king was my own body; the tiger was Devadatta.'

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Furthermore, the Saṃyuktaratnapiṭaka-sūtra states: At that time, Devadatta always harboured evil in his heart, wishing to harm the World-Honoured One. He then hired five hundred brahmins skilled in archery, causing them to take bows and arrows and go to where the World-Honoured One was, to draw their bows and shoot the Buddha. The arrows they shot turned into various flowers. Seeing this divine transformation, the five hundred brahmins were all terrified. They immediately threw down their bows and arrows, bowed to the Buddha, and repented. The Buddha preached the Dharma for them, and they all attained the path of the srotāpanna. They further addressed the Buddha, saying: 'We wish to be permitted to go forth from the household and study the Path.' The Buddha said: 'Welcome, monks (ehi bhikṣavaḥ)!' Their hair and beards fell off on their own, and the Dharma robes adhered to their bodies. He preached the Dharma to them again, and they attained the path of the arhat. The monks addressed the Buddha, saying: 'The World-Honoured One's supernatural power is extremely rare. Devadatta constantly desires to harm the Buddha, yet the Buddha always gives rise to great compassion.' The Buddha said: 'It is not only today that it is so. In the past, in the country of Vārāṇasī, there was a merchant leader named Ignorant of Kindness. Together with five hundred merchants, he entered the sea to gather jewels. Having obtained the jewels, on their return journey they arrived at a place with deep whirlpools. They encountered a water rākṣasa that seized their ship so that it could not proceed. The merchants were all greatly terrified, and they all cried out together: 'Deities of heaven, deities of earth, and deities of the sun and moon, who can compassionately rescue and save us?' There was a great turtle whose back was one league (li) across. Giving rise to pity in its heart, it came toward the ship, carried the multitude of people, and enabled them to cross the sea. At that time, the turtle took a short nap. The one named Ignorant of Kindness wished to kill the turtle by striking its head with a large rock. The merchants said: 'We were delivered from disaster and had our lives saved thanks to the turtle. Killing it brings misfortune, and is to be ignorant of kindness.' Ignorant of Kindness said: 'I am severely starved and pressed; who can think of kindness?' He then immediately killed the turtle and ate its meat. That very night, a large herd of elephants trampled and killed the multitude of people. The great turtle at that time was myself. The one named Ignorant of Kindness at that time was Devadatta. The five hundred merchants were the five hundred brahmins who went forth and attained the Path. In the past, I rescued them and freed them from disaster; now I again pull them out of the affliction of birth and death.'

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Furthermore, the Sūtra on the Sandalwood Tree Spoken by the Buddha states: The Buddha told Ānanda: 'Listen attentively and bear it in mind. At that time, in the country of Vaiśālī, there were five hundred people who entered the sea to gather jewels. Leaving their ships behind, they returned on foot. Passing through deep mountains, night fell and they halted to rest. Preparing early to depart, four hundred and ninety-nine people all set off. One person was sleeping soundly and missed his companions. He then encountered falling rain and snow and lost his trail. Destitute and distressed in the mountains, he wept and cried out to Heaven. There was a great candana tree. The tree spirit said to the destitute man: 'You may stay and remain here. I shall provide you with food and clothing myself; when spring comes you may leave.' The destitute man then stayed. When three months had passed, he addressed the tree spirit, saying: 'Having received your kindness, my whole life has been preserved. I have not made the slightest recompense, yet I consider my two parents who are now in my native land. I truly wish to return; pray allow me to depart.' The tree spirit said: 'Very well, follow your own wishes.' It gave him a gold ingot, saying: 'Not far from here you shall reach your town.' As the destitute man was about to leave, he asked the tree spirit, saying: 'This tree's fragrance and purity are rare in the world. Now that I am to leave and return, I wish to know its name.' The spirit said: 'There is no need to ask.' The destitute man said again: 'I have relied on the shade of this tree for three full months. If I reach my native country, I should proclaim the tree's kindness.' The spirit then replied, saying: 'The tree is named Candana. Its roots, stem, branches, and leaves cure all diseases of men. Its fragrance is smelled from afar, an extraordinary wonder of the world. It is something people covet and seek; there is no need to speak of it.' The destitute man returned to his country, and his relatives rejoiced. Not long afterward, the king of the country fell ill with a headache. He offered sacrifices to heaven, earth, mountains, rivers, and all the spirits, but the pain did not abate or heal. A famous physician examined him and said that only candana incense could protect him and cure the illness. The king immediately sought it among the common people, but there was none. He then proclaimed throughout the country: 'Whoever obtains candana incense shall be enfeoffed as a marquis and wed to the king's daughter.' When the destitute man heard of the rich reward and emolument, he went to the king's presence and stated: 'I know the location of the candana incense.' The king then ordered the master artisan to take the destitute man to go and cut down the fragrant tree. Reaching the tree, the envoy saw that the tree was vast and straight, its branches and foliage lush, and its blossoms and fruits splendid. Because it was rarely seen, his heart could not bear to cut it down. Yet if he did not cut it down, he would disobey the king's command. Hesitating and turning about, he did not know what to do. The tree spirit spoke from midair, saying: 'Go ahead and cut it! Just leave its roots. After cutting it down, smear it with human blood and cover it with liver and intestines; the tree will naturally grow back as before.' Hearing the spirit speak thus, the envoy ordered people to cut it down. The destitute man stood beside the tree; a tree branch fell to the ground and struck the destitute man dead. The envoy then discussed with his attendants, saying: 'Just now the tree spirit said that human blood, liver, and intestines must be obtained to sacrifice to the tree's heart. We did not know who should be used for this offering. Now that this man has died, let him serve as it.' They then butchered and dismembered him, taking his liver and blood as instructed by the spirit. The tree immediately regrew, no different from before. They loaded the cut tree into carts to return to the country. The physician then administered the medicine, and the king's illness was cured. The entire country rejoiced. The king commanded that any persons in the country who were ill should all be given the incense, and their illnesses were all cured. The whole country was delighted, and peace was consequently attained.' Ānanda withdrew from his seat, prostrated himself, and asked: 'Why was this destitute man so ungrateful, betraying the tree spirit's solemn pledge?' The Buddha replied, saying: 'Long ago, in the time of Vipaśyin Buddha, there was a father and two sons. The father observed the precepts and abstinences without ever being negligent. The elder son always burned incense in the courtyard to midair to make offerings to the Buddhas of the ten directions. The younger brother was foolish and did not know the Three Honoured Ones; he repeatedly covered the incense with clothing. The elder brother said to the younger brother: 'This matter is very grave; why do you violate it?' The younger brother uttered evil words, vowing to cut off both of his elder brother's feet. The elder brother also formed the thought that he would strike his younger brother dead. The father said: 'You two sons quarreling gives me a headache.' The elder son replied, saying: 'I vow that my own body may become medicine to bring relief and healing to my father.' Because his mouth did not utter false speech, he endured retribution life after life. The younger brother aroused the evil intent of wishing to cut off his elder brother's feet; later he indeed led people to cut down the tree trunk. The elder brother wished to strike his younger brother dead; now being a tree spirit, he indeed took the tree as his body and struck his younger brother's body dead. The king who had a headache at that time was the father; because he practiced the fasts with diligence, he attained an exalted and noble station. His remark that 'you make my head ache' later indeed resulted in a headache; each received his retribution.' The Buddha said: 'The karmic retribution of sins and blessings follows one like a shadow following a form.'

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The verse states:

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Great compassion pities and rescues, / Its virtue weightier than heaven and earth. / Its kindness deeper than father and mother, / Its righteousness surpassing prince and sovereign. / Giving one's life in loyalty and filiality, / It is still difficult to repay such kindness. / If one transgresses that principle, / One shall jointly forfeit one's soul.

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Fascicle 50 of the Forest of Gems in the Garden of the Dharma

Linked texts (1)

法苑珠林 — 道世, Classical Chinese