Translator’s Note: The Chinese title of this sutra is “Xing Qi Xing Jing” (興起行經). This heading is difficult to translate directly into English, but it can roughly be broken down into “xing qi” (emerge, arise, initiate) and “xing” (do, action, movement). The combination of these words is somewhat ambiguous in Chinese but can generally be understood as causes and conditions.
A note in the original Chinese text states that it is “also called ‘Yan Jie Su Yuan Jing’ (嚴誡宿緣經, Earnest Exhortation Based on Past Karma).” Therefore, I have decided to use this alternative title in the translation.
The so-called Mount Kunlun is located at the center of the vast earth of Jambudvipa. This mountain is entirely made of precious jewels and is surrounded by five hundred caves, each crafted from gold, and inhabited by five hundred Arhats. Outside the mountain is the Anavatapta Spring, which encircles the mountain. Inside the mountain is a flat area, with the spring located in the center of this flat land. The banks of the spring are paved with gold, and there are four beast heads from which water flows. Each beast head spins around the spring once before returning to its original direction, and the water eventually flows into the four great oceans. The water flowing from the elephant-shaped mouth is the Yellow River. Each side of the spring measures twenty-five yojanas, with a depth of three kyuetle—one kyuetle is equivalent to seven miles. In the spring, there is a golden platform, with each side of the platform measuring one yojana. On the platform, there is a golden lotus flower, its stem made of seven types of precious jewels. The Tathagata and five hundred Arhats often hold a precept ceremony on this platform on the fifteenth day of each month. Because Sariputta asked the Buddha about the karmic causes of ten matters in a past life, for the next fifteen days, the Buddha spoke to the disciples about the cause of each matter, one by one, until the ninth time. The reason the ten questions were answered only nine times is because the karmic retribution from the wooden spear must be repaid in the human realm, and the Buddha wanted to show that the karmic causes from past lives cannot be escaped. Furthermore, in the Anavatapta Spring, only beings without defilements or obstacles can move freely. Ananda was the only one specially invited by the Tathagata. The reason the Buddha explained these things in such detail to Sariputta is that He wished to guide various Nāgas to liberation.
Heard like this: At one time, the Buddha was in the kingdom of Magadha.
For the benefit of all beings, He stayed in the Bamboo Grove.
The Buddha then said to the bhikṣus and the Arhats with divine powers:
“Each of you bring the food you have received, and let us all go to Anavatapta Spring.”
As they passed through the Brahmin country, where the people’s caste was strictly defined,
the Buddha led the bhikṣus in alms gathering.
Five hundred bhikṣus, using their divine powers, descended and surrounded the Buddha.
They arrived at Anavatapta Spring, and the World-Honored One sat in the center.
After the Buddha finished eating, the bhikṣus followed and ate.
While they were eating, a great tremor occurred in the earth.
The bhikṣus asked the Buddha, “Why is the earth shaking?”
The Buddha explained, “This is due to compassion for all beings.
In heck, there is a sinner who has committed many cruel and evil deeds.
Thousands of ghosts and spirits are chopping off his two ribs, working without pause, their axes glowing red-hot.
They chop for a full thousand years, only becoming exhausted once the ribs are severed.”
The bhikṣus asked, “What crimes did he commit to deserve such suffering?
His ribs are so large that they can cause the earth to shake?”
The Buddha replied, “This person was once a worldly man, who always desired to violate others’ wives.
Driven by lust, he also killed those who followed a pure faith.
Because of his karmic actions in past lives, he was given this enormous body,
and thousands of ghosts are constantly chopping at his ribs.”
After explaining this, the Buddha asked the four assemblies of disciples,
“What is your cause? Each of you can speak for yourselves.”
The wise disciple Sariputta, who was able to inherit and widely spread the Buddha’s teachings, then asked:
“World-Honored One, incomparable and omniscient,
I ask you to personally recount the causes and effects of your past lives.
There was a woman named Sundari, slandered you unjustly because she was hoping to gain some benefit.
What is the cause of this?
The Buddha and the five hundred bhikṣus
were also slandered by Śāmīvatī. What is the cause of this?
Why do you experience headaches? When your relatives were slaughtered,
why do your joints hurt? Why do you suffer from back stiffness?
Why is there a wooden spear piercing your foot?
Why did Devadatta throw a giant rock, breaking your big toe?
What is the cause of the gossiping girl who pretended to be pregnant with a wooden bowl, coming to slander you among the people?
Why, in Vairantya, did you spend three months eating horse oats, and yet the Brahmin teacher did not invite you?
Why, in a distant land, did you practice extreme austerities for six years, meditating until your breath almost ceased, becoming extremely thin?
What is the cause of all this?”
The Buddha then began to speak: “Sariputta, listen carefully.
Now I will tell you comprehensively, the actions and causes from my past lives.”
First Section: The Past Cause of Sundari
Heard like this:
At one time, the Buddha was at Anavatapta Spring, accompanied by five hundred great bhikṣus, all of whom were Arhats—possessing the six supernatural powers, famous, and of outstanding appearance. Each bhikṣu had distinctive features: neither too tall nor too short, neither too white nor too black, neither too fat nor too thin, with skin the color of a red lotus. They could all control their minds—except for one bhikṣu, who was different. Who was it? It was Ananda.
Sariputta rose from his lotus seat, adjusted his robe, and exposed his right arm. Kneeling with his right knee on the lotus seat, he faced the Buddha, joining his palms in respect, and asked, “World-Honored One, You see everything, hear everything, and know everything. No one can compare to You. All the evil has been eradicated, and all virtues are complete. All the heavenly beings, Nāgas, kings, ministers, common people, and all sentient beings desire to receive your guidance. Does the Buddha still have unresolved causes and effects today? Please, Buddha, explain these causes and effects, so that after hearing, the Gods and beings may understand. What caused the Sundari slander incident? What caused You and the five hundred Arhats to be slandered by Ashmibha? What is the cause of the Buddha’s headache? What caused the pain in the Buddha’s joints? What is the cause of the Buddha’s stiff back? What caused the wooden spear to pierce the Buddha’s foot? What caused Devadatta to throw a stone from a cliff? What caused the gossiping woman, with a wooden bowl hidden under her clothes, to come and slander, saying: ‘Why do you meddle in others’ affairs when you can’t manage your own? I am about to give birth and need ghee’? What caused the Buddha and the five hundred bhikṣus to eat horse oats in Vairantya village? What caused the Buddha to practice severe asceticism for six years, claiming he would soon attain Buddhahood?”
The Buddha said to Sariputta, “Return to your lotus seat. I will explain the causes and effects of past lives to you.” Sariputta immediately returned to his seat.
The Anavatapta Nāga King, upon hearing that the Buddha would speak of the laws of cause and effect, rejoiced greatly. He quickly made a seven-treasure umbrella for the Buddha, and scattered sandalwood powder and fine incense inside the umbrella, filling the entire assembly with fragrance. Countless Heavenly beings, Nāgas, Yakṣas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas gathered around the Buddha, with their palms joined in respect, and stood in a circle.”
The Buddha then said to Sariputta, “A long time ago, in the city of Boralaksha, there was a performer who was skilled in acrobatics, named Clear-Eyes. He was good at singing and performing. At that time, there was a woman named Deer-Apperance, who was very beautiful and impeccably dressed. Clear-Eyes went to find Deer-Apperance and said to her: ‘Let’s go outside, to the woods, and find a good place to have some fun together.’ The woman replied: ‘As you wish.’ Deer-Apperance went home, put on her fine clothes, and came to Clear-Eyes’ house. Clear-Eyes had prepared a good cart, and together they left the city of Boralaksha, traveling to the woods to enjoy themselves.
“After spending a day and night together, Clear-Eyes saw her in her fine clothes, and his heart became filled with greed. He thought: ‘I will kill this woman and take her clothes.’ He then thought: ‘After killing her, how will I hide the body?’ At that moment, there was a PratyekaBuddha nearby in the woods, named Favor-Tranquil, who lived not far from their location. Clear-Eyes then thought: ‘This PratyekaBuddha goes into the city every morning to beg for food. I can kill Deer-Apperance, bury the body in his dwelling, take the clothes, and return home. No one will know it was me.’ The next morning, as usual, Favor-Tranquil went into the city for alms round. Clear-Eyes took the opportunity, killed Deer-Apperance, took her clothes, and buried her body in Favor-Tranquil’s dwelling, smoothing the ground as it was before. He then drove the cart into the city through another gate.
“At that time, the king of the Boralaksha kingdom was named Vanda. The people in the city noticed that Deer-Apperance was missing and reported it to the king. The people told the king: ‘Deer-Apperance has disappeared.’ The king immediately called together his ministers and ordered them to search every household in the city to find her. The ministers followed the king’s order and searched the city, but could not find her. They then went out of the city and saw many birds flying in the woods. They thought: ‘We have searched everywhere in the city, there must be another reason for her disappearance. We should go check over there.’ They immediately went to the woods, and when they arrived at Favor-Tranquil’s dwelling, they found the body. The ministers said to Favor-Tranquil: ‘You have committed an impure act, why did you kill the woman?’ The PratyekaBuddha remained silent and did not answer. They asked him three times, but he still did not respond. Favor-Tranquil’s hands and feet were covered in dirt, which was due to the cause and effect of his past life, so he remained silent and did not reply.
“The ministers then bound Favor-Tranquil, and began to torture and interrogate him. At this moment, a tree spirit appeared halfway out of the ground and said to the crowd, ‘Do not torture this man.’ The ministers asked, ‘Why should we not punish him?’ The spirit replied, ‘This is not his deed. He would never commit such an act.’ Despite hearing the spirit’s words, the ministers did not believe and took Favor-Tranquil directly to the king, reporting to him, ‘This ascetic has committed an impure act and has killed the woman.’ Upon hearing this, the king shouted in anger, saying to the ministers, ‘Look at this ascetic, committing unlawful acts! Should this be allowed?’ The king then ordered the ministers, ‘Quickly bind him to a donkey’s back, beat the drum, and parade him through the streets. Then, take him out of the southern gate, nail him to a tree, and shoot him with arrows. If he does not die, behead him.’ The ministers followed the king’s orders, quickly binding him to the donkey’s back and parading him through the streets with a drum. The people in the city, seeing this, were confused. Some believed it, others did not. A crowd gathered to watch, crying out in sorrow.
“At that moment, Clear-Eyes, hiding behind a ruined wall, overheard the people’s discussions. He peeked through a crack in the wall and saw Favor-Tranquil bound to the donkey, with the crowd chasing after him. He thought to himself, ‘This ascetic is unjustly wronged and about to face death. He has no desires, but I am the one who killed Deer-Apperance, not this ascetic. I should bear the punishment and let this ascetic live.’ After thinking this, Clear-Eyes rushed out from behind the wall, ran toward the crowd, and loudly called to the officials, ‘Do not let this ascetic suffer. It was not the ascetic who killed Deer-Apperance, it was I. Please release this ascetic and bind me instead. Punish me for my crime.’ The officials were surprised and said, ‘How can you take the punishment for another? They immediately untied Favor-Tranquil, seized Clear-Eyes, and bound him as they had done before. The officials then bowed to Favor-Tranquil and apologized, ‘We were foolish and ignorant, and wrongfully accused the ascetic. Please, with great compassion, forgive our sins, and do not let us suffer the consequences in the future.’ They repeated their apology three times, but Favor-Tranquil remained silent and did not respond.
“Favor-Tranquil thought to himself, ‘I can no longer go into Boralaksha city for alms round. I should enter Nirvana here, in front of this crowd.’ Favor-Tranquil then rose into the air in front of the people, flying back and forth in the sky. He sat, lay, and stood in the air. Smoke poured out from below his waist, while above his waist, flames erupted. Sometimes the smoke appeared below his waist, while flames rose above; sometimes his left side emitted smoke, and his right side erupted in flames; or the left side burned with flames while the right side poured out smoke. Sometimes smoke poured from the front of his abdomen, and flames shot from his back; or flames from the front and smoke from the back. Other times, fire erupted below his waist while water poured from above; or water below and fire above. His left side might have flames while water poured from his right, or the left side would emit water with flames from the right. There were many such combinations: the left shoulder might pour out water with flames rising from the right, or vice versa. At times, both shoulders emitted water, or both shoulders were engulfed in flames. Eventually, his entire body was enveloped in smoke, burning with fire, and drenched in water, as he soared through the air, his body burning, reaching Nirvana. At this moment, the people cried out in sorrow. Some repented, others bowed in respect, collecting his relics and building a stupa at the intersection of the four main roads.
“The officials then took Clear-Eyes to King Vanda and said, ‘This man killed Deer-Apperance, not the ascetic.’ The king became angry and said to the officials, ‘Why did you previously report a falsehood, claiming that the ascetic had killed the woman? And now you say it was not him? This makes me a liar and unjustly accuses the ascetic.’ The officials replied to the king, saying, “At that time, we asked the ascetic repeatedly, ‘Why did you kill the woman?’ He remained silent and did not answer, and his hands and feet were covered in dirt, which is why we thought it was he who had killed her.” The king then ordered the officials, “Bind this man to a donkey’s back, take him to the southern gate of the city, pierce him with a spear, and then stand him against a wooden post. Gather archers and have them shoot at him. If he does not die, behead him.” The officials followed the king’s order, immediately binding him to the donkey’s back. After beating the drum and parading him through the city, they took him out the southern gate, where they pierced him with a spear and stood him against a tree. Archers gathered and shot at him, and then they beheaded him.”
The Buddha said to Sariputta, “Do you know who Clear-Eyes was at that time? It was I. Sariputta, do you know who Deer-Apperance was? It was Sundari today. Sariputta, do you know who King Vanda was at that time? He is the one who is investigating Sundari’s cause of death today. Sariputta, I killed Deer-Apperance at that time, and wrongfully accused the PratyekaBuddha. Because of this sin, I suffered torment in hell for countless thousands of years, enduring suffering on the Sword Tree. I went through countless cycles in the realm of animals, and countless years suffering in the realm of hungry ghosts. The residual effects of those past deeds, even though I have now become a Buddha, still cause me to endure the slander incident of Sundari today.”
The Buddha then spoke the following verse regarding his past life and karmic causes:
“In the past, my name was Clear-Eyes, a performer of acrobatics.
The PratyekaBuddha’s name was Favor-Tranquil, and though he had no fault, I caused him suffering.
He had truly pure conduct, yet he was disturbed and troubled by others,
Insulted and bound, and even cast out of the city.
I saw this PratyekaBuddha, insulted and bound,
And out of compassion, I wished for his liberation.
Because of this karmic connection, I endured long suffering in hell.
The residual karma from that time now causes me to suffer slander.
I no longer have future rebirths, for this life shall be my last,
And so, the slander incident of Sundari happened.
Karma will never escape, nor dissolve in the void.
We must protect the three causes, and never transgress.
I myself have become the honored Buddha, the leader of the three realms,
And thus I recount the karmic causes of past lives, here at Anavatapta Spring.”
The Buddha then said to Sariputta, “Look at me, the Tathagata. All my evil deeds have been eradicated, and all my good deeds have been perfected. I can guide the Heavenly beings, Nāgas, gods and spirits, kings, ministers, common people, insects, and worms—all can be liberated and attain the peaceful state of non-action. Even though I have this merit, I still cannot fully escape the karmic consequences of my past lives. How much more so for those ignorant beings who have not yet attained the Way? If they cannot manage their body, speech, and mind, what will happen to them?”
The Buddha then said to Sariputta, “You should learn this, as should all Arhats and all sentient beings. They should protect the three precepts of the body, the four precepts of the speech, and the three precepts of the mind. Sariputta! You should learn these and spread them to all.”
As the Buddha spoke these words, Sariputta, the five hundred Arhats, the Anavatapta Nāga King, the Heavenly beings, Nāgas, Yakṣas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, all the beings gathered, listened to the Buddha’s teachings and accepted them with great joy, following them in practice.
Dharma Torch 