Reading Chinese Master Hsuan Hua’s 14-volume commentary of the Lotus Sutra, I’ve discovered another interesting twist in the interpretation of Kumārajīva’s Chinese translation of the Lotus Sutra. This comes in Volume 11 of Hsuan Hua’s commentary during the discussion of the practice of Bodhisattva Never Slighting in Chapter 20.

This bhikșu Never Slighting not only read and recited sūtras, but he also walked the Bodhisattva Path and made obeisance, to the extent that as soon as he saw members of the fourfold assembly from afar, he would deliberately approach them, bow, and praise them, saying, “I dare not slight you, for you shall all become Buddhas.” Bodhisattva practice like this isn’t easy to do. Could any of you do it? He bowed to both monastics and laypeople. He cultivated what others couldn’t cultivate.

When I read this I immediately recognized a discrepancy with Senchu Murano’s translation, which says:

“He did not read or recite sūtras. He only bowed to the four kinds of devotees. When he saw them in the distance, he went to them on purpose, bowed to them, and praised them, saying, ‘I do not despise you because you can become Buddhas.’ “

Never-Despising Bodhisattva’s lack of sutra reading  is often  emphasized in Nichiren Buddhism when discussing this chapter.  For Hsuan Hua, however, the full Bodhisattva practice is an essential element of his Five Schools Buddhism. It is, therefore, essential that “Never Slighting not only read and recited sūtras, but he also walked the Bodhisattva Path.”
I checked the other English translations I have of Kumārajīva’s Chinese translation of the Lotus Sutra.

The BDK English Tripitaka Series offers:

“Furthermore, this monk did not concentrate himself on reciting the sutras but only paid homage such that, even when he saw the fourfold assembly from afar, he would go up to them, praise, and pay homage to them, saying:

I dare not belittle you, because you will all become buddhas.

Burton Watson’s 2009 Soka Gakkai translation offers:

“This monk did not devote his time to reading or reciting the scriptures, but simply went about bowing to people. And if he hap-pened to see any of the four kinds of believers far off in the distance, he would purposely go to where they were, bow to them and speak words of praise, saying, ‘I would never dare disparage you, because you are all certain to attain Buddhahood!’

Rissho Kosei-Kai’s The Threefold Lotus Sutra, A Modern Translation for Contemporary Readers offers:

“That monk did not apply himself to reading and reciting the sutras. Instead, he merely practiced bowing respectfully to people. Even when he saw one of the four groups in the distance, he would make a point of going up to them in order to bow respectfully and praise them, saying, ‘I could never find you unworthy of respect. All of you will become buddhas.’ “

Rissho Kosei-Kai’s 1975 edition offers:

And that bhikshu did not devote himself to reading and reciting the sutras but only to paying respect, so that when he saw afar off [a member of the] four groups, he would specially go and pay respect to them, commending them, saying: ‘I dare not slight you, because you are all to become buddhas.’

After using Hsuan Hua’s translation of the Lotus Sutra as part of my daily practice earlier this year, I wrote about discrepancies I had noticed. (See this post.) I did not notice the discrepancy in Chapter 20 at that time, but I did note a significant change in Chapter 4 when the rich man dons work clothes and visits with his poor son.  Murano and all other English translators of Kumārajīva’s Chinese translation say the rich man looked “fearful” or “frightening.” Hsuan Hua’s translation, instead, had him “frightened.”  In my post, I described this as an error in translation. It was later, when reading Hsuan Hua’s commentary, that I realized that this was not an error, per se, but a difference in interpretation. (See this post.)

In the case of Never-Despising Bodhisattva’s practice, the difference can again be seen as a difference of interpretation. But on this particular point Hsuan Hua has one supporter among the English translators.

While Leon Hurvitz’s 2009 translation had the rich man in Chapter 4 “frightful in appearance,” on the topic of Never-Despising Bodhisattva’s practice Hurvitz agrees with Hsuan Hua:

So this bhikşu did not simply read and recite the scriptural canon, but rather did obeisance, too, to the point that, when he saw the fourfold multitude from afar, he would make a special point of going to them, doing obeisance, and uttering praise, saying, ‘I dare not hold you all in contempt, since you are all to become buddhas!’

Hurvitz’s translation is unique in that he attempted to translate both Kumārajīva’s Chinese translation and the existing Sanscrit translations. Is that why he disagrees with all the other English translators? There’s no footnote at this point in his translation to explain his reasoning. In any event, the support of Hsuan Hua’s interpretation is thought provoking. This journey has been very rewarding.

In Chapter 14, Peaceful Practices, Bodhisattvas seeking to expound the Lotus Sūtra in the evil world after the Buddha’s extinction are warned:

He should not approach or make friends with anyone of the five kinds of eunuchs.

At least that’s how Senchu Murano puts it.

Burton Watson’s translation for Soka Gakkai states:

Nor should he go near the five types of unmanly men or have any close dealings with them.

Watson offers a footnote for “unmanly,” saying, “Men who are impotent or suffer from other types of sexual disabilities.”

Leon Hurvitz, in his Scripture of the Lotus Blossom of the Fine Dharma, offers a lengthy footnote on this point:

The Skt. simply says paṇḍaka, “impotent” ; the Ch. specifies the number five, without identifying them. They are as follows: (a) jātipaṇḍaka, a male congenitally devoid of sexual impulses or feelings; (b) pakṣapaṇḍaka, a male potent only part of the time, lit. half of every month ; (c) āsaklaprādurbhāvī paṇḍaka, a male who becomes impotent through premature ejaculation; (d) īrṣyāpaṇḍaka, one who can become sexually aroused only by seeing others having intercourse; (e) āpatpaṇḍaka, a male who has lost his potency through illness or accident. The source for this is Mahāvyutpatti §§8769-73. The canonical source is the vinaya (monastic code). The reason for the concern is that the saṃgha did not want anyone joining the order as an escape. It barred from membership married men who did not have their wives’ permission, fathers who did not have the permission of their adult children, debtors reneging on their debts, deserters from military service, fugitives from justice, persons in arrears in taxes, novices who did not have the permission of both parents (when the parents were alive), homosexuals, hermaphrodites, and men who, for whatever reason, were sexually not quite normal.

This idea that homosexuals were excluded from joining the Buddhist order has always puzzled me. It is certainly not the case in Nichiren Shu. Ryusho Jeffus Shonin, one of the first American priests I became acquainted with after leaving Soka Gakkai in 2015, was a gay man. Several current American priests are members of the  LGBTQ community.

Nichiren Shu clearly has no problem with homosexuals. In fact, the guidelines for International Propagation Points ( i.e.  American temples) state:

The International Propagation Point must have an official Nichiren Shu enshrined Gohonzon altar and have an open propagation policy towards any person regardless of race, gender or sexual orientation or any class protected by law.

Kakusai Fukyoshi Guideline, International Section, Missionary Department, Head Office of Nichiren Shu, Revised April 1, 2023

This all comes up because of my reading of Chinese Master Hsuan Hua’s 14-volume commentary on the Lotus Sutra. In responding to “Furthermore, they should not approach the five kinds of unmanly men or become close friends with them,” Hsuan Hua comments:

There are five kinds of unmanly men. If they are unmanly, does that mean they are women? No, they aren’t women either. There are five kinds of people who are neither male nor female. You can’t call them men because they can’t conduct themselves as men do. And you can’t call them women either, because they cannot do the things that women do. These are the five kinds of unmanly men. They have never been called “unwomanly women” before, but now I’m giving them the name “five kinds of unwomanly women” as well.

What kinds of beings are neither male nor female? They are of no procreative use in the world. They cannot help women bear children, nor can they bear children themselves. In that sense, they don’t help the world much.

The five kinds of unmanly men are:

1. Unmanly from birth. When such people are born, they have neither male nor female organs, so they are essentially neither male nor female. They can fulfill neither the man’s role of fathering children nor the woman’s role of bearing children. They are born into the world unable to fulfill these functions. You should know the cause and effect involved in becoming like that. It comes from having intimate relations with the same gender or with both genders.

2. Unmanly through castration. In some societies, people born with male organs have been castrated. Either men or women could lose the functionality of their sexual organs through disease.

3. Unmanly through jealousy. When these people see a man, they become jealous and “transform into” a man. The change takes place only in their minds, however, and they are incapable of functioning as a man. Or they might see a woman, become jealous of her, and “turn into” a woman. But they are incapable of functioning as a woman would. Such people assume their sexual identity mentally as a result of jealousy.

4. Unmanly through physical transformation. Such people can make the change by themselves without having to see a male or female like the previous category. For instance, at noon the person has the functions of a man, but at one o’clock he changes into a woman. He doesn’t need to see other men and women to bring about this change. Then, at two or three or five o’clock, he regains the functions of a man. This is called “being a man but not a man” or “being a woman but not a woman.” How does this happen to people? It comes about because of the past practice of homosexuality – men with men and women with women. Or if men or women masturbate, then in the future they will have this retribution of being neither male nor female. You can’t say they are men, because they do not have functioning male organs. You can’t say they are women either, because they don’t have functioning female organs. They “change” into women or men, yet they cannot function as men or as women.

5. Unmanly through switching back and forth. For example, for half a month they function as men, and then for the other half of the month they function as women. In the previous category, the person can function as a man for one or two days and then as a woman for one or two days. It doesn’t take half a month for the change to occur. But in this case, the person’s male organ functions for half a month and does not function for the other half. This is the retribution of being neither male nor female.

The Buddhadharma explains everything in the world. The five kinds of unmanly men are not permitted to leave home. The Buddha did not accept such people into the monastic order. Their behavior is extremely detrimental. Their minds are filled with impure thoughts and debased ideas. People who violate themselves that is, who masturbate, will become these five kinds of unmanly men or unwomanly women, who are neither male nor female. You might say the lack of properly functioning male or female organs is a case of “freedom from the conception of gender.” However, that would be a misinterpretation of the term. These individuals lack the proper male or female organs. This can be considered an unfortunate and undesirable condition. Therefore, people should behave themselves and follow the rules of proper conduct. Those who transgress the rules will undergo the future retribution of not having normal physiological functions. As the result of committing many offenses, people may be born with deficiencies in the six sense faculties.

Bodhisattvas do not become close friends with such people. Bodhisattvas practicing the Bodhisattva Path do not seek to draw near to people who are among the five kinds of unmanly men or unwomanly women. They do not become best friends with them.

On the concept of “freedom from the conception of gender” a footnote is offered:

The term “freedom from the conception of gender” refers to a state of nonduality attained through cultivation, in which one transcends attachment to concepts of “male” and “female.”

Chinese Master Hsuan Hua’s “five schools” Buddhism has a strong monastic element. I do not know if homosexuals are welcomed into his monastic order, but I see that as an internal matter of his school. The more important question for me is whether his school prohibits or otherwise discourages homosexuals from participating in programs for the laity.

The Buddhist Text Translation Society, which was founded by Hsuan Hua and is the publisher of his commentary on the Lotus Sutra, invites questions. So I asked:

Do the organizations founded by Venerable Master Hsuan Hua discourage homosexuals from participating in programs and activities?

I included the above quote from volume nine of the Lotus Sutra commentary. The response I received:

Hello Mr Hughes

Thank you for your question!

We welcome anyone who sincerely wishes to learn the Buddha’s teachings to participate in our Dharma activities and to visit our monasteries.

We rejoice in your study and practice of the Lotus Sutra, and wish you well in your cultivation journey too.

Sincerely
Buddhist Text Translation Society

The Buddhist Text Translation Society publishes a bilingual (Chinese-English) book entitled, “Basic Code of Conduct for the Laity,” which is based on Hsuan Hua’s instructions.

The book does not mention homosexuality or “unmanly men.” Instead, it focuses on Right Knowledge and Right View, which comes from upholding the Five Precepts.

It is fundamentally important for those who practice the Buddhadharma to have proper knowledge and proper views. What does having proper knowledge and proper views mean? Having this means you are a true Buddhist disciple. The first requirement of a Buddhist disciple is to develop a good character, and that means upholding the five precepts of not killing, not stealing, not engaging in sexual misconduct, not lying, and not consuming intoxicants. This is the most fundamental requirement to be a Buddhist disciple. If we wish to resolutely practice the Buddhadharma, we must diligently cultivate precepts, samadhi, and wisdom and eradicate our greed, hatred, and delusion. Greed, hatred, and delusion are the three poisons! These three poisons have taken control over us from immeasurable kalpas ago, making us inverted, insatiated with greed and causing us to have a huge temper, constantly harboring hatred.

Is homosexuality “sexual misconduct”? I don’t believe so and I would hope that the organizations founded by Chinese Master Hsuan Hua would agree.

In the appendix of Basic Code of Conduct for the Laity includes a description of the Dharma Realm Buddhist Association, which was founded by Hsuan Hua in the United States in 1959. That description concludes with this declaration:

All monasteries and organizations under DRBA are open to everyone; there is no discrimination between self and others, nationalities, and religions. Everyone, regardless of nationality or religious background, keen in the pursuit of humaneness, righteousness, morality, ultimate truth, understanding the mind and seeing the inherent nature, is welcome to practice and study together.

Tomorrow: Hsuan Hua’s Maxims for Buddhist Disciples

Chinese Master Hsuan Hua’s commentary on the Lotus Sutra includes an outline of the Lotus Sutra created by Ouyi Zhixu (1599-1655 CE). As I make my way through the 14 volumes I’ve been copying each chapter’s outline.

The outline has some interesting details that I had not noticed in my 100-plus readings of the Lotus Sutra. For example, back in March I pointed out that in Chapter 1 the outline explains that Maitreya is describing Bodhisattvas practicing the six pāramitās in sequence and then out of sequence as he tells Mañjuśrī  what he sees in the eighteen thousand worlds in the east illuminated by the light of the Buddha.

In Ouyi Zhixu’s outline for Chapter 14 he makes a very important distinction that I’ve only found in one other English translation of Kumārajīva’s Chinese translation of the Lotus Sutra – Senchu Murano’s translation.

Back in February 2023, when I was Comparing H. Kern’s translation of the Lotus Sutra to Senchu Murano’s, I discovered that Murano’s translation stood alone on a key point at the opening of Chapter 14, Peaceful Practices. (See this post.)

Murano begins the chapter:

Thereupon Mañjuśrī Bodhisattva-mahāsattva, the Son of the King of the Dharma, said to the Buddha:

“World-Honored One! These Bodhisattvas are extraordinarily rare. They made a great vow to protect, keep, read, recite and expound this Sūtra of the Lotus Flower of the Wonderful Dharma in the evil world after your extinction because they are following you respectfully. World-Honored One! How should an [ordinary] Bodhisattva-mahāsattvas expound this sūtra in the evil world after [your extinction]?”

In comparing Murano to Kern, I found Kern said Mañjuśrī was not asking about “ordinary” bodhisattvas, but asking specifically how  the extraordinarily bodhisattvas of the previous chapter should propagate the sutra in the evil age after the Buddha’s extinction. In fact, every one of the English translations I had of the Lotus Sutra agreed with Kern. The closest anyone got to Murano was Leon Hurvitz’s translation, which incorporates both Kumārajīva’s Chinese and a 19th century compilation Sanskrit document. He offered:

At that time, Mañjuśrī the dharma prince, the bodhisattva-mahāsattva, addressed the Buddha, saying, “O World-Honored One! Very rarely do there exist such bodhisattvas as these, who out of respectful obedience to the Buddha utter a great vow to keep and hold, to read and recite this Scripture of the Dharma Blossom in the latter evil age! O World-Honored One! How can a bodhisattva-mahāsattva preach this scripture in the latter evil age?”

Hurvitz is the only translator other than Murano who doesn’t specify that Mañjuśrī  is referring to the Bodhisattvas of the previous chapter.

Learning this was very discouraging to me. I have always enjoyed the chapter as a teaching for “ordinary” Bodhisattvas in this evil world.

But then I read Ouyi Zhixu’s outline for Chapter 14:

• D5. “Practices of Peace and Joy” Chapter
  • El. Question
    • F1. Praising the Bodhisattvas of profound practice, discussed in the previous chapter, who are able to propagate the sūtra in accord with the Dharma
    • F2. Asking how Bodhisattvas who are starting to practice can propagate the sūtra in the troubled age

Hsuan Hua Lotus Sutra Commentary, v15, p245

Interestingly, the Lotus Sutra translation that accompanies Chinese Master Hsuan Hua’s commentary on the Lotus Sutra doesn’t make this distinction and instead follows the other English translations.

At that time the Dharma Prince Bodhisattva Mahāsattva Mañjuśrī said to the Buddha, “World Honored One, all these Bodhisattvas are extremely rare. Reverently complying with the instructions of the Buddha, they have made great vows to protect, uphold, read, and teach this Dharma Flower Sutra in the future troubled age. World Honored One, how should these Bodhisattvas Mahāsattvas teach this sūtra in the future troubled age?”

I’m enjoying Ouyi Zhixu agreement with Murano, but I’m wondering why Ouyi Zhixu stands apart from the other translators.

Master Hsuan Hua offers this explanation of the Bodhisattva’s Four Great Vows in his discussion of Chapter 3, A Parable, in the Lotus Sutra and the description of the characteristics of the Great Cart given to the children who escape the Burning House of the Triple World.

The first of the four vast vows is, “Living beings are boundless; I vow to save them all.” The beings in our inherent nature are countless and limitless. You must first save beings within yourself before you can save beings on the outside. If you have not finished saving the beings within yourself, you cannot finish saving living beings on the outside. Although you have saved living beings, you should not become attached to having done so. You should save all living beings yet have no attachment to having saved them.

The second of the four vast vows is, “Afflictions are endless; I vow to cut them off.” Our afflictions arise without our intending to produce them. We try to avoid having afflictions, yet afflictions still arise. Without realizing how it happens, ignorance manifests. The Heart Sutra discusses twenty types of subsidiary afflictions. Without cause or reason, afflictions arise. One vows to sever these afflictions, but they continue to arise. We would be well-off indeed if we had as much money as we had afflictions. Then we’d always have money – no need to work for it. It’s too bad we don’t have as much money as we do afflictions. Afflictions are never-ending. Money is not. Once you use it, it’s gone. But there are people who think afflictions are the best thing. They get angry and think it’s more fun than eating dumplings. Is this strange or not? Giving rise to afflictions will burn away one’s virtues and Dharma wealth. That is why the Buddha taught all living beings to sever afflictions. Afflictions must be cut off.

The third vow Is, “Dharma-doors are countless; I vow to study them all.” Last year you studied the Śūraṅgama Sūtra. This year you are studying the Dharma Flower Sūtra, the Heart Sūtra, the Vajra Sūtra, and the Earth Store Sūtra; and soon we will have lectures on the Avataṃsaka Sūtra as well. Each sūtra has its own principles. How many doctrines would you say there are? There are as many as the grains of sand in the Ganges, as many as motes of dust. The Avataṃsaka Sūtra in its original form has as many chapters as the motes of dust in ten trichiliocosms. How many is that? It is as many as those dust motes. If you can count how many dust motes there are, then you know how many chapters there are. If you can’t, don’t ask me, because I am just like you.

As to Dharma-doors, there are the Great Vehicle Dharmas, the Lesser Vehicle Dharmas, the four noble truths, the six pāramitās, the twelve links of dependent arising, the thirty-seven factors of awakening… How many Dharmas are there? There are 84,000 Dharma-doors. If we were to study one Dharma-door every day, we would need 84,000 days. How many days are there in our lives? There are 365 days in a year, 3,650 days in ten years, and 36,500 days in one hundred years – so we would be dead before we finished studying. National Master Qingliang lived to be 101. How can we ever finish learning all wisdom and knowledge? We can never finish learning. If not, should we quit studying? No. Even though we cannot finish studying, we still need to study. “Dharma-doors are countless; I vow to study them all.” If we do not study, we will not learn. So we must keep studying. …

The fourth vow Is, “Buddhahood is unsurpassed; I vow to realize it.” In this world, there is nothing higher than the realization of Buddhahood. Becoming a Buddha is the most honorable accomplishment both in and beyond this world. Therefore, the Buddha, the World Honored One, is the most honored both within and beyond the world. Buddhahood is the ultimate refuge and final accomplishment. Before becoming a Buddha, one is simply a confused being in the nine Dharma realms. After becoming a Buddha, one is completely clear, without any confusion. This is why we vow, “Buddhahood is unsurpassed; I vow to realize it.” We vow to become Buddhas. Not only will we become Buddhas, we will lead all living beings to realize Buddhahood together.

These four vast vows are truly magnificent. “I vow to save the living beings of my inherent nature. I vow to cut off the afflictions of my inherent nature.” You can’t just run around telling other people that they should cut off their afflictions. You can’t walk up to someone and say, “You are studying the Buddhadharma, yet you still have so many afflictions. You still have a terrible temper. Just what meaning does all your study have?” You are not supposed to be looking at others’ faults. You are supposed to watch over yourself….

The four vast vows are very important. They are represented in the text by the phrase “with golden cords strung around them.” The four vast vows are like cords of gold braided together. You have to be vigorous. Don’t ever forget these vows. Always base your cultivation upon these four vast vows.

These vows, which are know in Nichiren Shu Buddhism as the Four Great Vows, are derived from T’ien T’ai Buddhism. There’s an excellent discussion of how these vows are derived from the Four Noble Truths in a 1983 article by Robert F. Rhodes. (PDF)

For me, one of the best parts of Master Hsuan Hua’s commentaries is the inclusion of basic stories of Buddhism. The story of The King of Kalinga appeared both in the Hsuan Hua’s commentary on the Vajra Sutra and his Lotus Sutra commentary. I published the Vajra Sutra version earlier because I felt it was more complete. Below is Hsuan Hua’s story of The Deer Park.

Once, there were two deer kings living in the park. One deer king was a former incarnation of Śākyamuni Buddha, many lifetimes and many eons ago. He was the compassionate deer king. The other deer king was a former incarnation of Devadatta. At that time there was a king who went to the Deer Park to hunt. On every expedition, he brought many people with him, and they killed many deer.

So many deer were killed that they were on the verge of becoming extinct. The two deer kings had a meeting and decided that the deer king who was to become Sakyamuni Buddha would go present a petition to the hunting king, begging him for mercy. “What kind of petition shall we present?” asked the other deer king.

The compassionate deer king, the former incarnation of Śākyamuni Buddha, replied, “We shall tell the king of the country that every day we will send him two deer for his food. Then our herds will not become extinct, and he will have fresh venison daily. I am sure the king will agree to this. If he does not, pretty soon we will all be dead, and he will not have any deer meat at all. Besides, he cannot possibly eat that much meat. I suspect he lets most of it rot.”

The deer king Devadatta said, “Okay, let’s go appeal to him!”

The two of them went to the palace to present their petition. When they arrived at the gate, they met the palace guard, who immediately drew his sword to kill them. “Don’t kill us!” the two deer cried. “We have come today for an audience with the king. We want to present him with a petition.”

The guard was quite taken aback. “Weird,” he said. “Talking deer!” and he ran to see the king. He said, “For heaven’s sake, two talking deer have come to see you.”

The king raised an eyebrow and looked at the guard, “Talking deer? Oh yes, well tell them to come in, and we will see what kind of strange creatures they are.”

The two deer came in and said to the king, “You’ve been hunting our herds, Your Majesty, and many of our deer have been killed. You cannot possibly eat that much meat every day, can you? If you keep it up, we will disappear altogether, and you will not have any meat to eat. So we have a petition to present to you. Every day we will send you two deer to eat. Then you will not have to go hunting, but you will have meat to eat every day. If you continue to kill us at the rate you have been, you will wipe us out.” Keep in mind, at that time there were no refrigerators.

The king was surprised to hear deer talking like people. Hearing their request, he found it reasonable and agreed. “Every day you can send us two deer,” he said. And that is just what they did. This way, the king was able to eat fresh, tasty venison every day.

One day the deer king who was to become Śākyamuni Buddha appeared at the palace gate to offer himself for the king to eat. The king recognized the deer and said, “You are the king of one of the herds. How can you offer yourself? Have all the other deer in your herd been eaten?”

Śākyamuni, the deer king, replied, “Not only are there still deer in our herds, but their numbers are increasing daily. We two deer kings each watch over five hundred deer. Of the five hundred, only one goes each day as an offering to Your Majesty. Many fawns are born every day. Now our herds have doubled and redoubled. But now, for a special reason, I myself have come as your daily offering.”

“What reason?” asked the king.

“Today’s deer from my herd came with no problems, but in Devadatta’s herd there was an issue. The deer selected to be offered is pregnant. Her baby is due in a day or two, and she begged Devadatta to let her trade places with someone else, saying that once her baby is born she will gladly go to the king for food. But Devadatta would not hear of it. She came to me and asked me if a deer in my herd would trade with her. None of my deer wanted to go, of course. Hence, I volunteered myself and here I am.”

When the king heard this he thought, “How strange! Deer are living creatures, just like people. Why should I eat deer meat every day? They have feelings just like people do.” Then he recited the following verse:

You are like a person with a deer head,
While I am a deer with a human head.
From this day forward only vegetables I’ll eat;
I’ll never, ever eat another living being’s meat.

“You have the head of a deer,” the king said, “but your heart is extremely kind and compassionate. Your heart is kinder than that of most human beings. I may have a person’s head, but my heart is not as good as yours. From this day forward, I will not eat meat.”

Because of this experience, the king was moved to become a vegetarian. This story explains why that park was named the Deer Park.