悲華經

VOLUME X: CHAPTER FIVE - PART III - THE GIVING OF THE DHARMA

Śākyamuni Buddha said to Bodhisattva Tranquil Resolve: “Good man! Thereafter, when immeasurable, boundless asaṃkhyeya kalpas had again passed, this world came to be called Selection of All Evils. At that time, the great kalpa was called Excellent Equal Benefit, and the world was also replete with the five defilements.

“Fifty-four realms to the east of here, there was a Jambudvīpa called Lô-bà-la. Through the power of my vows, I was born there and became a holy wheel-turning king who ruled over the four continents. I was called Purity of Space, and I taught and transformed sentient beings, establishing them securely in the Ten Wholesome Deeds and the teachings of the Three Vehicles.

“At that time, I gave alms to everyone without making any distinctions. Countless people came seeking such things from me as precious treasures, gold, silver, lapis lazuli, crystal, wealth, blue lapis lazuli gems, great blue lapis lazuli gems, fire maṇi jewels, and so forth. Yet the precious treasures I possessed were far too few and insignificant compared with the countless people who came seeking so much.

“I then asked a great minister, ‘From where do such precious treasures come?’

“The great minister replied, ‘They come from the abodes of the Dragon Kings. Yet although precious treasures are found there, they are only sufficient to provide for the holy king and cannot be given to all the many people who come seeking them.’

“I then made this great vow: ‘If, in a future life, amid an evil world of the five defilements, where afflictions are deep and severe and the human lifespan is one hundred years, I shall assuredly attain anuttarā-samyak-saṃbodhi, fulfill all my vows, and gain benefit for myself, then may I now become a Great Dragon King and cause treasuries filled with every kind of precious treasure to appear throughout this world called Selection of All Evils.

In every place throughout the four continents, I shall take birth seven times on each continent. In every birth, I shall cause immeasurable hundreds of thousands of myriads of koṭis of nayutas of treasuries filled with precious treasures to appear. Each treasury shall extend one thousand yojanas in both length and breadth and shall be filled with every kind of precious treasure, to provide for and give to all the sentient beings described above.

“‘Just as I diligently and wholeheartedly practice giving in this one world, so shall I successively take birth throughout evil worlds as numerous as the sands of the Ganges in the ten directions—places where no Buddha appears and which are replete with the five defilements. On every continent in each of those worlds, I shall take birth seven times and manifest every kind of precious treasure to give to sentient beings as described above.’

“Good man! After I made this virtuous vow, hundreds of thousands of myriads of koṭis of devas in the sky rained down every kind of fragrant flower and praised me, saying, ‘Excellent, excellent! Giver of All, you shall now accomplish precisely what you have vowed in your heart.’

“Good man! At that time, the great assembly heard the devas honor King Purity of Space with the title Giver of All. Upon hearing this, each of them thought, ‘We should now go to that king and ask for things that are exceedingly difficult to relinquish. If the king can relinquish them, he will indeed be worthy of the name Giver of All. But if there is anything he cannot relinquish, how could he be called the Giver of All?’

“Everyone then asked the king for such persons as palace maidens, the queen, princesses, princes, and so forth.

“When the wheel-turning king heard these requests, he rejoiced and gave everything to them according to what each person sought.

“Those people then said to one another, ‘Such things as wives and children are still easy to relinquish and are not difficult to give away. We should now go to the king and ask for parts of his body. If the king can relinquish them, he will truly be worthy of the name Giver of All.’

“Those people then went together to the king. Among them was a man named Pure Radiance who observed the dog precept. He addressed the wheel-turning king, saying, ‘Great King! If you truly are one who relinquishes everything, please give me this Jambudvīpa.’

“When I heard this, I rejoiced. I bathed the man clean with scented water, clothed him in the finest, softest garments, and then performed the water-anointment ceremony, appointing him as my successor and holy king. Thus I gave him the continent of Jambudvīpa.

“I then made this further vow: ‘If, by now giving away this entire continent of Jambudvīpa, I shall through this cause and condition attain anuttarā-samyak-saṃbodhi, fulfill my vows, and gain benefit for myself, may all the people of this Jambudvīpa respectfully accept and obey this man’s accession to kingship. May this man also attain an immeasurable lifespan and become a wheel-turning king. After I attain anuttarā-samyak-saṃbodhi, I shall bestow upon him the prediction that he will attain the stage of one birth remaining.’

“A brahmin named Lô-chí then came to me and asked for my two feet. When I heard this, I rejoiced, took a sharp knife, cut off my own feet, and gave them to him. Having made this gift, I made a further vow: ‘May I, in a future life, be endowed with the two feet of the most exalted moral discipline.’

“A brahmin named Hỗ then came to me and asked for my two eyes. When I heard this, I rejoiced, plucked out both eyes, and gave them to him. Having made this gift, I made a further vow: ‘May I, in a future life, be endowed with the five most exalted kinds of eyes.’

“Not long afterward, another brahmin named Pure Firmness came to me and asked for my two ears. When I heard this, I rejoiced, cut off my own ears, and gave them to him. Having made this gift, I made a further vow: ‘May I, in a future life, be endowed with the faculty of hearing that is the most exalted wisdom.’

“Again, not long afterward, a Nirgrantha named Tưởng came to me and asked for my male organ. When I heard this, I rejoiced, cut it off with my own hand, and gave it to him. Having made this gift, I made a further vow: ‘May I, in a future life, attain anuttarā-samyak-saṃbodhi and acquire the mark of the sheathed organ of the king of horses.’

“Not long afterward, another person came and asked me for my blood and flesh. When I heard this, I rejoiced and gave them to him. Having made this gift, I made a further vow: ‘May I, in a future life, be endowed with an incomparable body of pure golden hue.’

“Not long afterward, another brahmin named Mật Vị came to me and asked for my two arms. When I heard this, I rejoiced. Holding a knife in my right hand, I cut off my left arm and then said, ‘I cannot cut off this remaining right arm myself. Come here and cut it off.’ Having made this gift, I made a further vow: ‘May I, in a future life, be endowed with the arms of profound and steadfast faith.’

“Good man! After I had cut away all these parts of my body, my entire body was drenched in blood. I then made a further vow: ‘If, through the cause of this giving, I shall assuredly attain anuttarā-samyak-saṃbodhi, fulfill my vows, and gain benefit for myself, then may sentient beings come to receive as gifts all the remaining parts of my body.’”

“At that time, there were no sages, and the people of the world knew nothing of kindness and righteousness. Therefore, the lesser kings and great ministers all said: ‘How could anyone be so foolish! Why did he mutilate his own body, causing what had been sound and whole suddenly to become maimed? What value can this remaining lump of flesh possibly have?’

“At that time, the great ministers carried what remained of my body and cast it onto a desolate charnel ground outside the city, after which they all departed. Then countless flies, mosquitoes, gnats, and other insects vied with one another to suck my blood, while jackals, foxes, vultures, hawks, crows, and other creatures gathered to devour my flesh.

“While my life had not yet entirely ended, I gave rise to a joyful mind and made this vow: ‘I now relinquish both my life and every part of my body, yet in my heart there is not the slightest anger or regret. If my aspiration is to be fulfilled and I am to attain benefit for myself, may this body become a great mountain of flesh. May all sentient beings that live by drinking blood and eating flesh come here and freely eat and drink to their complete satisfaction.’

“After I had made this vow, sentient beings came to eat my flesh and drink my blood. Through the power of my vow, my body immediately transformed and grew to a height of a thousand yojanas, while its equal dimensions in length and breadth were each five hundred yojanas. For a full thousand years, I provided my flesh and blood as alms to sentient beings.

“At that time, the tongues I relinquished as alms were sufficient to satiate all the tigers, wolves, vultures, hawks, crows, and other creatures. Through the power of my vow, after each tongue had been given away, another grew back as before. If all those tongues had been gathered together, they would certainly have formed a heap as vast as Mount Gridhrakuta. Having given alms in this way, I then made this vow: ‘May I, in a future life, fully attain the mark of the broad and long tongue.’

“Good man! At that time, when my life ended in Jambudvipa, through the power of my original vow I was born among the nagas as a Great Naga King named Manifest Treasure Treasury. On the very night of my birth, I manifested hundreds of thousands of kotis of nayutas of treasuries filled with every kind of precious treasure and caused this proclamation to be heard everywhere: ‘Throughout this region are a great many treasuries of precious treasures. These treasuries contain every kind of jewel and rare precious object, including gold, silver, and wish-fulfilling jewels; nothing is lacking.’

“When sentient beings heard this proclamation, each came and took whatever precious objects they wished to use. Having made use of those treasures, they fully practiced the Ten Wholesome Deeds and gave rise to the aspiration for anuttara-samyak-sambodhi, or to the aspiration of a sravaka or a pratyekabuddha.

“At that time, I was reborn seven times as a Naga King, with a lifespan of seventy-seven thousand kotis of nayutas of hundreds of thousands of years. I manifested immeasurable, boundless asamkhyeyas of treasuries filled with precious treasures and gave them to sentient beings. At that time, I caused immeasurable, boundless asamkhyeyas of sentient beings to dwell securely in the teachings of the Three Vehicles, and I exhorted and instructed them to practice the Ten Wholesome Deeds fully. After giving sentient beings abundant alms of countless precious treasures of every kind, I made this vow: ‘May I, in a future life, fully possess the thirty-two excellent marks.’

“Afterward, in succession, I was reborn seven times as a Naga King in the second continent of that world, and I acted there in the same way. I continued until I had accomplished such immeasurably beneficial deeds for sentient beings throughout all four continents of the Selection World. Then, in each continent of every one of the immeasurable, boundless Buddha-less worlds throughout the ten directions, I was likewise reborn seven times as a Great Naga King, with a lifespan of seventy-seven thousand kotis of nayutas of hundreds of thousands of years, and in the same way I manifested immeasurable, boundless asamkhyeyas of treasuries filled with precious treasures to give as alms to sentient beings.

“Good man! You should know that this is called the causes and conditions through which the Tathagata, while still a bodhisattva, exerted himself wholeheartedly in seeking the thirty-two excellent marks.

“Good man! In the past, no one could equal the diligence practiced by the Tathagata while still a bodhisattva, apart from the eight persons previously mentioned.

“Since no one in the past could equal it, you should know that bodhisattvas in future ages will likewise be unable to apply themselves deeply to the perfection of diligence as I did.

“Good man! Afterward, when immeasurable, boundless asamkhyeyas of kalpas had passed, this world came to be called Coral Pool, and the kalpa was called Flower Hand. At that time, no Buddha appeared in the world, and the world was afflicted by the five defilements. I was born in that age as Sakra, Lord of the Devas, named Good Sunlight. At that time, I examined Jambudvipa and saw that sentient beings were gradually turning entirely toward evil deeds. I therefore transformed myself into a yaksha demon of exceedingly terrifying appearance, descended into Jambudvipa, and stood before the people. When they saw me, they were all terrified and asked: ‘What do you require? Please tell us quickly.’

“At that time, I replied: ‘I require only food and drink; I need nothing else.’

“They then asked: ‘What food do you eat?’

“I replied: ‘I kill people to eat their flesh and drink their blood. Only if you can, for your entire lives, observe the precept against killing, follow the precepts up to and including right view, and give rise to the aspiration for anuttara-samyak-sambodhi, or to the aspiration of a sravaka or a pratyekabuddha, will I refrain from devouring you.’

“Good man! At that time, through my supernatural power I conjured the form of a person and then ate that person’s flesh and drank that person’s blood. When sentient beings saw me eating flesh and drinking blood in this way, they became even more terrified. They all vowed to observe the precept against killing for the rest of their lives, to follow the precepts up to and including right view, and either to give rise to the aspiration for anuttara-samyak-sambodhi or to the aspiration of a sravaka or a pratyekabuddha.

“By this means, I exhorted and instructed all sentient beings in Jambudvipa, causing them to cultivate and practice the Ten Wholesome Deeds and to dwell securely in the teachings of the Three Vehicles. I then made this vow: ‘If I shall certainly attain the fruit of anuttara-samyak-sambodhi, if my aspiration is to be fulfilled and I am to attain benefit for myself, then I shall now also exhort and instruct the sentient beings throughout the four continents of this world, causing them to practice the Ten Wholesome Deeds.

I shall continue until, throughout this entire world and in every one of its continents, I have used the same fierce appearance to cause sentient beings to follow the Ten Wholesome Deeds, exhorting and instructing them to give rise to the bodhi mind, or to the aspirations of sravakas and pratyekabuddhas.

“‘After accomplishing this throughout one world, I shall continue in the same way throughout the immeasurable, boundless asamkhyeyas of evil worlds in the ten directions where no Buddha appears and which are afflicted by the five defilements.’

“Good man! At that time, all the vows I had made in this way were fulfilled. In the Coral Pool World, I transformed myself into the terrifying form of a yaksha demon in order to tame all sentient beings and cause them to dwell securely in the Ten Wholesome Deeds and the teachings of the Three Vehicles.

“I continued in this way throughout all the immeasurable, boundless asamkhyeyas of evil worlds in the ten directions that were afflicted by the five defilements and where no Buddha appeared. In each of them, I transformed myself into the form of a yaksha demon to tame sentient beings, causing them to follow the Ten Wholesome Deeds and dwell securely in the teachings of the Three Vehicles.”

“In the past, I used threats to compel sentient beings to practice the Ten Wholesome Deeds and abide securely in the teachings of the Three Vehicles. Through the karmic causes and conditions of such actions, today, as I sat beneath the Bodhi tree and was about to attain Anuttara-samyak-sambodhi, the heavenly demon Papiyan came with his host of demons to my place, seeking to obstruct me and disturb my resolve for bodhi.

“Good man! This is but a brief account of my practice of the perfection of generosity when I was a bodhisattva.

“Good man! At that time, I had not yet attained the extremely profound patience of the great bodhisattvas, nor dharani,(1) samadhi, or liberation. I possessed only a body subject to outflows and a body endowed with the five supernormal powers.

Yet even then I accomplished such great deeds, enabling immeasurable, boundless asamkhyeyas of sentient beings to abide securely in Anuttara-samyak-sambodhi; immeasurable, boundless asamkhyeyas of sentient beings to abide securely in the Pratyekabuddha Vehicle; and immeasurable, boundless asamkhyeyas of sentient beings to abide securely in the Shravaka Vehicle. How much more so after I had made offerings to Buddhas as numerous as the minute dust particles in a Buddha-land, and in the presence of each Buddha accumulated merit as measureless as the drops of water in the great ocean!

I likewise made offerings to innumerable shravakas, pratyekabuddhas, teachers and elders, parents, and sages endowed with the five supernormal powers.

“When I was formerly a bodhisattva, I gave my own flesh and blood to sustain sentient beings. The arhats of today do not possess such a heart of great compassion!”

CHAPTER SIX: THE DHARMA GATE OF ENTERING SAMADHI

At that time, Shakyamuni Buddha said to the great bodhisattva Tranquil Resolve: “Good man! With the Buddha-eye, I now behold throughout the worlds of the ten directions, as numerous as the minute dust particles in a Buddha-land. All the Buddha-World-Honored Ones in those worlds who have entered nirvana were formerly exhorted, instructed, and transformed by me, from the time they first aroused the aspiration for Anuttara-samyak-sambodhi and began practicing the perfection of generosity through to the perfection of prajna. The Buddha-World-Honored Ones of future ages will likewise be so.

“Good man! I now behold immeasurable, boundless asamkhyeyas of Buddha-World-Honored Ones in the worlds of the east who, in this present age, are turning the wheel of the true Dharma. They too were formerly exhorted, instructed, and transformed by me, from the time they first aroused the aspiration for Anuttara-samyak-sambodhi and began practicing the six perfections. The same is true in the south, west, and north, in the four intermediate directions, and above and below.

“Good man! Eight billion nine hundred million Buddha-worlds east of here lies a world called Excellent Flower. There dwells a Buddha named Stainless Merit Radiant King Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One, who is now teaching the Dharma to sentient beings. That Buddha too was formerly exhorted, instructed, and transformed by me, from the time he first aroused the aspiration for Anuttara-samyak-sambodhi, and I caused him to practice the perfection of generosity through to the perfection of prajna.

“Also in the east is a world called Sublime Bliss, where there is a Buddha named Akshobhya Tathagata. There is also a world called Jambu, where there is a Buddha named Sun Treasury Tathagata. There is also a world called Joyful Sovereignty, where there is a Buddha named Radiant Voice of Joyful Sovereignty Tathagata.

There is also a world called Peace and Bliss, where there is a Buddha named Wisdom Sun Tathagata. There is also a world called Supreme Merit, where there is a Buddha named Dragon Sovereign Tathagata. There is also a world called Excellent Marks, where there is a Buddha named Vajra Renown Tathagata.

There is also a world called King of Rivers and Seas, where there is a Buddha named Radiance Tathagata. There is also a world called Devoid of Fond Delight, where there is a Buddha named Sun Treasury Tathagata. There is also a world called Stainless Radiance, where there is a Buddha named Sovereign Renown Tathagata.

There is also a world called Mountain Radiance, where there is a Buddha named Inconceivable King Tathagata. There is also a world called Assembly, where there is a Buddha named Treasury of Great Merit Tathagata. There is also a world called Flower Radiance, where there is a Buddha named Marks of Radiant Voice Tathagata.

There is also a world called Peaceful and Flourishing, where there is a Buddha named Mountain King of Peaceful Sovereign Vision Tathagata. There is also a world called Excellent Ground, where there is a Buddha named Knower of Appearances Tathagata. There is also a world called Flower Canopy, where there is a Buddha named Pure-Eyed Stainless Tathagata.

“Good man! In this way, immeasurable, boundless asamkhyeyas of Buddhas now present in the east are turning the wheel of the true Dharma for sentient beings. Before these Buddhas had aroused the unsurpassed aspiration for bodhi, they were all exhorted, instructed, and transformed by me, and I caused them to arouse the aspiration for Anuttara-samyak-sambodhi. I also guided them into the presence of Buddha-World-Honored Ones throughout the ten directions. Wherever they were led, they single-mindedly cultivated the path and abided securely in the perfection of generosity through to the perfection of prajna, whereupon they received predictions of their attainment of Anuttara-samyak-sambodhi.

“At that time, in the eastern world of Excellent Flower, the lion throne upon which Stainless Merit Radiant King Buddha sat, together with the earth, trembled in six ways. Brilliant rays of light shone forth, and all manner of precious and beautiful lotus flowers rained down from the sky. When the bodhisattvas there witnessed these events, they were greatly astonished and regarded them as unprecedented. They then addressed the Buddha, saying, ‘World-Honored One! Through what causes and conditions does the Tathagata’s seat tremble in this way? We have truly never before witnessed such an event!’

“Stainless Merit Radiant King Buddha then said to the bodhisattvas, ‘Good men! Eight billion nine hundred million Buddha-worlds west of here lies a world called Saha. There dwells a Buddha named Shakyamuni Tathagata, who is now teaching the fourfold assembly about the causes and conditions of his own cultivation of the Dharma. When that Buddha-World-Honored One was still a bodhisattva, he exhorted, instructed, and transformed me, causing me for the first time to arouse the aspiration for Anuttara-samyak-sambodhi. He also guided me into the presence of the Buddhas and first taught me to practice the perfection of generosity through to the perfection of prajna. At that time, wherever I was led, I received a prediction of my attainment of Anuttara-samyak-sambodhi.

“‘That Shakyamuni Buddha-World-Honored One is indeed my true good spiritual friend. He is now among a great assembly in the west, teaching the fourfold assembly a sutra concerning the causes and conditions of his cultivation. Through that Tathagata’s power of spiritual mastery, my seat has been caused to tremble.

“‘Good men! Who among you can now go to that Saha world and convey my respectful greetings to that Buddha, asking whether his coming and going are easeful?’”

“At that time, all the bodhisattvas addressed the Buddha, saying: ‘World-Honored One! In this world of Wholesome Flowers, all the bodhisattvas have attained spiritual powers and mastery over all the meritorious qualities of bodhisattvas. Early this morning, beneath a clear sky, we beheld brilliant rays of light.

These rays shone here from the worlds of the Buddhas. At that very moment, the earth quaked in six ways, and all kinds of flowers fell from the sky. Having witnessed these events, immeasurable hundreds of thousands of myriads of kotis of bodhisattvas wished to use their spiritual powers to travel to the Saha world, so that they might behold Buddha Shakyamuni, make offerings to him, honor, revere, and praise him, and also learn the Dharma gateway of the Dharani That Comprehends All.

Yet no one knew where the Saha world of Buddha Shakyamuni was located.’

“Buddha Stainless Meritorious Radiant King then extended his golden-colored right arm and emitted from the tips of his five fingers brilliant, subtle, and wondrous rays of light of every color. Those rays immediately passed through eight billion nine hundred million Buddha worlds and illuminated the Saha world. Through that light, the bodhisattvas then saw that the Saha world was filled throughout with a vast multitude of great bodhisattvas. They also saw devas, nagas, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, and others, likewise filling the sky in great numbers.

“Having seen this, the bodhisattvas addressed the Buddha, saying: ‘World-Honored One! We have now seen the Saha world and know where it is. We have also seen the bodhisattvas, devas, and vast assembly filling that realm so completely that not even a single empty place remains. Buddha Shakyamuni also sees us and teaches the wondrous Dharma.’

“Buddha Stainless Meritorious Radiant King said to the great bodhisattvas: ‘Good men! Shakyamuni Tathagata constantly surveys all things with his pure Buddha-eye; there is nothing he does not see. Good men! All the beings in the Saha world, whether upon the earth or in the midst of the sky, say: “Buddha Shakyamuni sees only what is in my mind and teaches the Dharma solely for my sake.”

“‘Good men! That Buddha Shakyamuni teaches the Dharma to the many different kinds of beings using only a single sound, yet every kind of being hears and understands it according to its own language. He does not use different sounds to teach the many. Among the beings of that world, those who worship Brahma see the Tathagata’s body in the form of Brahma and then hear him teach the Dharma. Those who worship Mara, Shakra, the deities of the sun and moon, Vaishravana, Virudhaka, Virupaksha, Dhritarashtra, Maheshvara, and so forth—all eighty-four thousand different kinds of beings—experience the same. Each being sees the Tathagata’s body in the form of the one it worships and then hears him teach the Dharma. Each thinks that the Tathagata is teaching the Dharma solely for its sake.’

“At that time, there were two bodhisattvas in the assembly, one named Rahu Lightning and the other named Fire Radiance. Buddha Stainless Meritorious Radiant King said to those two bodhisattvas: ‘Good men! You may now go to the Saha world and, on my behalf, convey my respects to the World-Honored Shakyamuni, asking whether his walking and standing are easy and whether his strength is peaceful and secure.’

“The two bodhisattvas then addressed the Buddha, saying: ‘World-Honored One! We see that throughout Buddha Shakyamuni’s entire world, a vast assembly has gathered. Both the earth and the sky are packed full, without even a single empty place. If we go there, where shall we stand?’

“Buddha Stainless Meritorious Radiant King replied: ‘Good men! Do not say that there is no place left to stand in that world. Why is this? The world-realm of Buddha Shakyamuni is vast and boundless. Buddha Shakyamuni’s immeasurable merit is inconceivable. Through the power of his original vows and the vastness of his great compassion, he enables immeasurable kinds of beings to enter the Buddha-Dharma and receive the Three Refuges. He then teaches beings the Dharma of the Three Vehicles. He also transmits the three kinds of moral discipline, reveals the Three Gates of Liberation, and rescues immeasurable and boundless beings from the three evil destinies, establishing them securely in the three wholesome destinies.

“‘Good men! On another occasion, not long after Shakyamuni Tathagata attained unsurpassed enlightenment, he wished to tame beings. Therefore, on Mount Veda, inside the Indrasala Cave, he sat in the lotus posture and entered samadhi for seven days and seven nights, experiencing the bliss of liberation. At that time, the Buddha’s body transformed and expanded until it filled the entire cave, leaving no empty space, not even two or three inches.

“‘When the seven days had ended, twelve nayutas of great bodhisattvas from worlds throughout the ten directions came to the Saha world and stood around the slopes of Mount Veda. They wished to behold Shakyamuni Tathagata, make offerings to him, honor, revere, extol, and praise him, and inquire about the wondrous Dharma.

“‘Good men! At that time, from where he sat, Shakyamuni Tathagata used his great spiritual power to make the cave vast and boundless, so that it could accommodate twelve nayutas of great bodhisattvas. All the bodhisattvas were able to enter the cave, and they saw that its interior was vast and magnificently adorned. Some bodhisattvas used their mastery of spiritual powers to make offerings to the Buddha. Each bodhisattva then manifested a jeweled seat, sat upon it, and listened to the teaching of the Dharma.

“‘Good men! Such was the spiritual power manifested by Buddha Shakyamuni. After hearing the Dharma, those bodhisattvas rose from their seats, bowed their heads to the ground in homage to the Buddha, reverently circumambulated him three times to the right, and then each returned to his own Buddha-land. As soon as they departed, the cave contracted to its former size.

“‘Within that four-continent world, the lord of the Trayastrimsha Heaven, named Kaushika, was approaching the end of his life and was certain to fall into the animal realm. Because of this, Kaushika became terrified. Together with eighty-four thousand devas of the Trayastrimsha Heaven, he descended to the Indrasala Cave, wishing to behold the Tathagata.

“‘At that time, a yaksha named King Eye, the tutelary spirit of the cave, stood guard outside its entrance. Then, through the Buddha’s awesome power, Shakra conceived this thought: “I should now send the gandharva named Panchashikha ahead to the Buddha, so that with subtle and wondrous sounds he may extol and praise the Tathagata and cause the World-Honored One to emerge from samadhi.”

“‘Good men! After Shakra, Lord of the Devas, had thought this, he instructed the gandharva Panchashikha to play subtle and wondrous melodies upon his precious lapis lazuli lute. Those melodies comprised five hundred distinct harmonies and were played in praise of the Tathagata.’

“Good man! While Pañcaśikha was using wondrous music to praise the Buddha, the Tathagata entered the Samadhi of Manifestation. Through the power of this samadhi, he displayed great spiritual power, causing all the yakshas, rakshasas, gandharvas, asuras, garudas, kinnaras, mahoragas, and the devas of both the Desire Realm and the Form Realm to gather inside the cave.

Those beings who delighted in hearing wondrous sounds heard whatever they wished, and having heard them, their hearts were filled with joy. Those beings who delighted in hearing praises of the Buddha heard praises of the Buddha, and having heard them, their hearts rejoiced, and they gave rise to reverence and respect for the Tathagata. Those beings who delighted in hearing music heard it, and having heard it, their hearts rejoiced.

“At that time, Buddha Shakyamuni emerged from samadhi and enabled the entire great assembly to see the entrance to the Indrasala Cave. Shakra, Lord of the Devas, then approached the Buddha, bowed his head in homage at the Buddha’s feet, stood to one side, and asked: ‘World-Honored One! Where should we now sit?’

“The Buddha replied: ‘Kaushika! Let all your retinue assemble inside. I shall now make this Indrasala Cave exceedingly spacious, so that it can accommodate your great assembly and retinue, numerous as the sands of twelve Ganges Rivers, with a seat for every one of them.’

“At that time, Buddha Shakyamuni, in the midst of the great assembly, expounded the true Dharma in a single wondrous voice, enabling eighty-four thousand beings of differing faculties each to hear according to their own inclinations.

“Among the great assembly, those training in the shravaka vehicle all heard the teachings of the shravakas, and ninety-nine kotis of beings attained the fruit of stream-entry. Those cultivating the pratyekabuddha vehicle heard the teachings of the pratyekabuddhas. Those cultivating the Mahayana heard only the teachings of the Mahayana.

“The foremost among the gandharvas who accompanied Pañcaśikha, numbering eighteen nayutas, all attained the stage of non-retrogression toward Anuttara-samyak-sambodhi. Those who had not yet aroused resolve then aroused the resolve for unsurpassed bodhi, the resolve for the pratyekabuddha vehicle, or the resolve for the shravaka vehicle.

“At that time, Shakra, Lord of the Devas, was freed from fear, his lifespan increased by one thousand years, and he attained the fruit of stream-entry.

“Good man! Through his spiritual power, Buddha Shakyamuni can create a vastness that is measureless and boundless. The voice with which he expounds the Dharma is likewise measureless and boundless; no one can discover the limits of the voice with which he expounds the Dharma.

“Buddha Shakyamuni possesses measureless and boundless skillful means for teaching and transforming sentient beings. No one can comprehend such skillful means.

“Good man! The physical form of Buddha Shakyamuni is also measureless and boundless. No one can measure his body, and no one can see the crown of his head.

“Good man! If a great assembly as numerous as this wished to enter the Buddha’s belly, his belly could immediately contain them all. Once they had entered his belly, even if they wished to see its furthest boundary, they could not do so. Nevertheless, the Buddha’s belly would neither grow larger nor become smaller.

“If all kinds of sentient beings wished to travel within a single hair of the Buddha, they could do so without any obstruction. Even with the divine eye, they could not see the furthest boundary of one of the Buddha’s pores. Nevertheless, that pore would neither grow larger nor become smaller. Thus is the body of that Buddha, the World-Honored One, measureless and boundless. Good man! The world of that Buddha is likewise measureless and boundless.

“Good man! Suppose that all sentient beings in the worlds of the ten directions, as numerous as the sands of one Ganges River, were gathered together into that Buddha’s world; it would still contain them all. Why is this? Because the vows made by that Buddha when he first aroused the resolve for bodhi were measureless and boundless.

“Good man! Let alone sentient beings in the worlds of the ten directions as numerous as the sands of one Ganges River: even if sentient beings in the worlds of the ten directions as numerous as the sands of one thousand Ganges Rivers were gathered together into that Buddha’s world, it would still contain them all, while the world’s original form would undergo no change, becoming neither larger nor smaller.

“Good man! When Buddha Shakyamuni first aroused the resolve for unsurpassed bodhi, he made an exceedingly great vow in order to perfect all-knowing wisdom. Therefore, he has now attained a world that is measureless and boundless in its vastness. Good man! Buddha Shakyamuni possesses these four qualities, in which no other Buddha, World-Honored One, can equal him.

“Good man! Now take these pure, moon-radiant, stainless flowers and travel westward to the Saha world that you have seen. On my behalf, respectfully inquire after Buddha Shakyamuni, asking: ‘Are his movements light and easeful, and is his strength peaceful and secure?’

“At that time, Buddha Stainless Merit Radiant King took the precious moon-radiant, stainless flowers and handed them to the two bodhisattvas, saying: ‘Now all of you should rely upon the power of my great spiritual penetrations and travel to the Saha world.’

“Thereupon, twenty thousand bodhisattvas in the assembly addressed the Buddha together, saying: ‘World-Honored One! We shall respectfully obey your instruction. We shall now rely upon the power of the Buddha’s great spiritual penetrations and travel to the Saha world, where we shall meet the Shakyamuni Tathagata and make offerings to him, honor and revere him, and praise and extol him.’

“Buddha Stainless Merit Radiant King then instructed them: ‘Good men! The time has come for you to depart.’

“At that time, Bodhisattva Rahu Lightning and Bodhisattva Blazing Radiance, together with the twenty thousand bodhisattvas, relied upon the power of the Buddha’s great spiritual penetrations. The moment they departed from the World of Excellent Flowers, they immediately appeared in the Saha world on Mount Gridhrakuta. They knelt before Buddha Shakyamuni, joined their palms, and addressed the Buddha, saying: ‘World-Honored One!

Eighty-nine Buddha-worlds east of here, there is a world called Excellent Flowers. In that world is a Buddha named Stainless Merit Radiant King, who is presently surrounded and revered by a great assembly of great bodhisattvas, all praising and extolling the World-Honored One’s measureless merit. That Buddha said: “In the Saha world, Buddha Shakyamuni is presently turning the wheel of the true Dharma for the great assembly.

When that Buddha, the World-Honored One, was still a bodhisattva, he first exhorted, instructed, and transformed me, causing me to arouse the resolve for bodhi. Through those causes and conditions, I was able to arouse the resolve for the unsurpassed path. After I had aroused that resolve, that Buddha again exhorted and instructed me to cultivate the six paramitas...”’

“These bodhisattvas repeated all that Buddha Stainless Merit Radiant King had said, including his praise of Buddha Sakyamuni for possessing four qualities in which none of the other Buddhas, the Blessed Ones, could equal him. Then they continued: ‘Therefore, Buddha Stainless Merit Radiant King entrusted this precious stainless pure moonlight flower to us to bring here as an offering to the Blessed One, and asked us to inquire whether the Tathagata’s walking and standing are easy and whether his strength is well.’

“Good man! At that time, the lion throne upon which Buddha Aksobhya was seated in the world of Wondrous Joy in the east also shook in six ways. Immeasurable great bodhisattvas who witnessed this immediately asked the Buddha: ‘Blessed One! For what cause and condition does the lion throne upon which the Tathagata is seated shake in these six ways...?’ Buddha Aksobhya replied just as Buddha Stainless Merit Radiant King had. The same occurred throughout all the other worlds in the east.

“At that time, immeasurable, boundless asamkhyeyas of great bodhisattvas came from the east and appeared in this Saha world. All brought precious stainless pure moonlight flowers to Buddha Sakyamuni, making offerings to him, honoring and revering him, and praising and extolling him.

“Good man! In this way, countless Buddhas in the east sent bodhisattvas here to praise and extol me.

“Good man! I now also behold, to the south and separated from this world by Buddha lands as numerous as the sands of one Ganges River, a world named Free from All Sorrows, where a Buddha named Tathagata Sorrowless Merit is presently teaching the Dharma. There is also a world named Jambudvipa Radiance, where a Buddha named Tathagata Dharma-Sovereign Lion’s Play abides.

There is also a world named An-tu-di, where a Buddha named Tathagata Path-Sovereign Sala King abides. There is also a world named Merit Pavilion King, where a Buddha named Tathagata Lion’s Roar King abides. There is also a world named Adorned with Precious Treasures, where a Buddha named Tathagata Eight-Armed Victorious Thunder abides.

There is also a world named Pearl Radiance Shining Everywhere, where a Buddha named Tathagata Precious Treasury Merit Roar abides. There is also a world named Heavenly Moon, where a Buddha named Tathagata Treasury of Fire abides. There is also a world named Candana Root, where a Buddha named Tathagata Praised by the Constellations abides.

There is also a world named Fragrant Renown, where a Buddha named Tathagata Merit-Power Sala King abides. There is also a world named Well Expounded, where a Buddha named Tathagata Sovereign Wondrous Voice abides. There is also a world named Đầu-lan-nhã, where a Buddha named Tathagata Sala-Victorious Vipa King abides.

There is also a world named Sovereign Moon, where a Buddha named Tathagata Sovereign Radiance abides. There is also a world named Excellent Thunderous Voice, where a Buddha named Tathagata Sovereign Wondrous Voice abides. There is also a world named Harmonious Jewels, where a Buddha named Tathagata Jewel-Palmed Dragon King abides.

There is also a world named Pendant-Jewelled Trees, where a Buddha named Tathagata Thunderous Voice Sovereign Dharma Moon Radiance abides.

“Immeasurable, boundless asamkhyeyas of Buddhas such as these are presently teaching the Dharma in the south. All of them were first exhorted and instructed by me, when I was practicing as a bodhisattva, to give rise to the aspiration for bodhi. The lion thrones upon which those Blessed Ones are seated also shook. Those Buddhas then all praised and extolled my merit, and they sent immeasurable, boundless asamkhyeyas of great bodhisattvas bearing precious stainless pure moonlight flowers to this Saha world, to Mount Grdhrakuta, where they bowed in homage, made offerings, showed honor and reverence, and offered praise and acclaim. Afterward, they all took their places in order to one side and listened to the teaching of the Dharma.

“Good man! I now also behold, to the west and separated from here by seventy-seven thousand hundreds of thousands of Buddha lands, a world named Tranquil, where a Buddha named Jewel Mountain is presently expounding the wondrous Dharma to the fourfold assembly.

“There are also Buddha Victorious Light Free from Sorrow, Buddha Voice Wisdom Treasury, Buddha Vast Renown, Buddha Pervasive Treasury, Buddha Brahma Flower, Buddha Advance of the World, Buddha Courageous Dharma Lamp, Buddha Mountain of Victorious Voice, Buddha King of Renowned Voice, Buddha King of Brahma Voice... Immeasurable, boundless asamkhyeyas of Buddhas, the Blessed Ones, such as these in the west were also first exhorted and instructed by me, when I was practicing as a bodhisattva, to give rise to the aspiration for bodhi.

The lion thrones upon which those Blessed Ones are seated also shook. Those Buddhas then all praised and extolled my merit, and they sent immeasurable, boundless asamkhyeyas of great bodhisattvas bearing precious stainless pure moonlight flowers to this Saha world, to Mount Grdhrakuta. Having met the Buddha, they bowed in homage, made offerings, showed honor and reverence, and offered praise and acclaim.

Afterward, they all took their places in order to one side and listened to the teaching of the Dharma.

“To the north, separated from here by hundreds of thousands of nayutas of Buddha lands, there is a world named Stainless, where a Buddha named Tathagata Free from Affliction, Increasing Vaisravana Sala King abides. There are two bodhisattvas there, one named Jewel Mountain and the other named Contemplation of Radiance.

“There are also Buddha Destroyer of All Maras, Buddha Sala King, Buddha Great-Power Radiance, Buddha Lotus Increase, Buddha Candana, Buddha Sumeru King, Buddha Firm and Deep as Water, Buddha Fire-Wisdom Great Power... There are immeasurable Buddhas, Tathagatas, such as these in the north.

“The same is true throughout the northwest, southwest, northeast, southeast, above, and below.”

At that time, Buddha Sakyamuni, wishing to accommodate the entire vast assembly, used his great supernormal powers to make the bodies of all who had come to the Dharma assembly as small as mustard seeds. Even so, the entire Saha world, from the ground upward into empty space, remained densely packed, without so much as a hair’s breadth of empty space.

At that time, none of the sentient beings could see one another, nor could they see the great mountains, the small mountains, Mount Sumeru, king of mountains, the greater and lesser Iron Ring Mountains, or the dark and gloomy region between them. Above, they could not see the celestial palaces; below, they could not see the lowest reaches of the world. Only the Buddha, the Blessed One, continued to see everything.

Then Buddha Sakyamuni entered the samadhi called Pervading Empty Space and Severing All Dharmas, causing the countless precious pure moonlight flowers to enter the pores of the Buddha’s body. The entire great assembly personally witnessed this.

At that time, none of the sentient beings perceived this as the physical form of the Buddha’s body. They saw only beautiful groves within those pores. In those groves were many precious trees. All those trees possessed every kind of branch and leaf and were laden with flowers and fruit. Upon the trees were also every kind of precious garment, banner, heavenly jeweled canopy, pearl, and beautifully adorned necklace, just as in the World of Peace and Bliss in the west. Everyone in the assembly saw this and thought: “We shall now go and wander through those groves.”

At that time, except for the sentient beings in the three evil destinies and those in the Formless Realm, all the rest of the great assembly entered through the pores of the Tathagata’s body and sat down within those beautiful groves and gardens.

Then Buddha Shakyamuni relinquished his supernatural power, and immediately everyone in the great assembly could see one another as before. They asked one another in perplexity, “We do not know where the Tathagata is now.”

At that time, Bodhisattva Maitreya told the great assembly, “You should know that all of us are now within the Tathagata’s body.”

The great assembly then saw everywhere, both within and without the Tathagata’s physical body, and realized that the immeasurable assembly gathered there was entirely within the Tathagata’s physical body. They again asked one another, “By what path did we enter the Tathagata’s body? Who led us in here?”

Bodhisattva Maitreya again addressed the great assembly, “Listen attentively! The Tathagata is now manifesting the power of great miraculous transformations and, wishing to benefit the entire great assembly, is about to expound the wondrous Dharma. You must now listen with wholehearted attention.”

When the entire great assembly heard this, they knelt, joined their palms reverently, and listened to the teaching.

At that time, the Blessed One expounded the wondrous Dharma through the Dharma gateway of All Practices.

The Buddha told the great assembly, “What is called the Dharma gateway of All Practices? It is to emerge from the mire of birth and death, enter the Noble Eightfold Path, attain complete accomplishment, and acquire the wisdom that knows all things.

“Good men! There are ten dharmas for single-mindedly giving rise to bodhi through which one may enter this Dharma gateway. What are these ten?

“The first dharma is to rejoice in and dedicate merit so that all sentient beings may attain liberation.

“The second dharma is to embrace all sentient beings in order to arouse great compassion.

“The third dharma is to practice diligently and prepare the unsurpassed vessel of Dharma in order to rescue sentient beings who have not yet been rescued.

“The fourth dharma is to cultivate adornments and contemplate freedom from deluded inversions in order to understand what has not yet been understood.

“The fifth dharma is to cultivate the adornment of fearlessness and contemplate the true nature of all dharmas as devoid of self, in order to proclaim the true Dharma extensively like a lion’s roar.

“The sixth dharma is to make no discriminations in one’s mind, to skillfully learn that all dharmas are empty, and to understand that the human body is impermanent and insubstantial, as taught by the Buddha in the Ten Similes, so that one may accord with every world to which one goes.

“The seventh dharma is to cultivate and uphold the precepts, thereby purifying body and mind, in order to attain a world adorned with radiant light.

“The eighth dharma is to cultivate all the paramitas completely in order to adorn and perfect the Tathagata’s Ten Powers.

“The ninth dharma is to practice in accordance with the teachings expounded in order to adorn and perfect the Four Fearlessnesses.

“The tenth dharma is never to regard any Dharma teaching one hears as superfluous and never to become heedless, lax, or indolent, in order to adorn the Eighteen Distinctive Qualities.

“These are called the ten dharmas for single-mindedly giving rise to the unsurpassed path of bodhi, through which one may enter this Dharma gateway of All Practices. One then attains the stage of non-retrogression on the unsurpassed path of bodhi, attains the practice of signlessness, attains the practice of the path of wisdom, and sees that all dharmas are without self. No conceptual thought remains in one’s mind; there is neither arising nor cessation. This is called the bodhisattva stage of non-retrogression. Therefore, there is neither retrogression nor non-retrogression; neither annihilation nor permanence; neither stability nor disorder.”

When the Buddha expounded this Dharma, within the Tathagata’s physical body, great bodhisattvas as numerous as the grains of sand in eighty koṭis of Ganges Rivers all attained the stage of non-retrogression toward anuttara-samyak-sambodhi. Countless other great bodhisattvas, beyond all reckoning, attained samadhis and extremely profound Dharma patience. They all emerged through the pores of the Tathagata’s body, their hearts filled with astonishment, praising this as unprecedented.

Before the Buddha, they bowed their heads to the ground in homage. Having paid homage, they rose, and suddenly each returned to his own Buddha-land. Yet, across immeasurable, boundless asamkhyeyas of Buddha-lands throughout the ten directions, they could still hear the voice of Buddha Shakyamuni expounding the Dharma without obstruction.

Although those bodhisattvas had returned to their own worlds, they continued to hear the Tathagata’s voice expounding the Dharma. The meaning of every phrase and every word remained complete, without the slightest omission, just as though they were still nearby in the Buddha’s immediate presence. The Tathagata’s body likewise manifested throughout innumerable worlds in the ten directions. Immeasurable, boundless asamkhyeyas of bodhisattvas and shravakas in those worlds saw that they could enter and emerge through a single pore of the Tathagata without any obstruction. They could likewise enter and emerge without obstruction through the second pore, and so on through all the Tathagata’s innumerable pores.

It was likewise in all the other worlds throughout the ten directions.

At that time, the great assembly emerged from the pores of Buddha Shakyamuni Tathagata. They bowed their heads to the ground in homage to the Buddha, circumambulated him reverently three times, and then stood before him, praising and extolling the Buddha with all manner of fine and beautiful words.

Then the devas of the Desire Realm and the Form Realm rained down all kinds of flowers, paste incense, powdered incense, banners, streamers, and jeweled necklaces, while performing various kinds of sublime music as offerings to the Tathagata.

At that time, within the assembly was a bodhisattva named Fearless Equal Stage. He knelt, joined his palms, and addressed the Buddha, “Blessed One! What should such a great scripture as this be called? How should it be reverently preserved?”

The Buddha told Bodhisattva Fearless Equal Stage, “This scripture is called the Dharani Dharma Gateway of Complete Understanding of All Things. It is also called Immeasurable Buddhas, also called the Great Assembly, also called Bestowing Predictions upon Bodhisattvas, also called the Appearance in the World of the Four Fearlessnesses, also called the Gateway of All Samadhis, also called Manifesting the Worlds of the Buddhas, also called Like the Great Ocean, also called Immeasurable, and also called the Great Compassion Lotus.”

Great Bodhisattva Fearless Equal Stage again addressed the Buddha, “Blessed One! If a good man or good woman gives rise to a wholesome resolve, receives and upholds this scripture, recites it until thoroughly proficient, and explains it to others—even if only a single verse—what merit will that person obtain?”

The Buddha told Bodhisattva Fearless Equal Stage, “I have previously explained the merit obtained by those who uphold this scripture. I shall now briefly recount it all for you.

“If a good man or good woman gives rise to a wholesome resolve, receives and upholds this scripture, recites it until thoroughly proficient, and explains it to others—even if only a single verse—or, during the final fifty years of the age of the decline of the Dharma, is able to copy a single verse from this scripture, the merit thereby attained will surpass that of bodhisattvas who practice the six paramitas for ten great kalpas.

“Why is this so? If any among the heavenly maras, Brahmas, shramanas, brahmins, yakshas, rakshasas, dragons, gandharvas, asuras, garudas, kimnaras, mahoragas, kumbhandas, hungry ghosts, pishacas, humans, and nonhumans harbor thoughts of anger, upon hearing this sutra their minds will immediately become pure, gentle, and joyful. They will also be freed from the sufferings of illness, wrath, enemies, and even all contention and strife, and all poisonous rains and violent winds will be eliminated.

“This sutra can also cause the sick to recover, the hungry and thirsty to be satisfied, and all to enjoy every delight and live together in harmony and concord. It can cause those of great anger to become patient; it can cause those who are fearful to be free from fear and enjoy every joy. It can cause those burdened by many afflictions to be freed from afflictions.

“This sutra can also cause all wholesome roots to increase; it can rescue sentient beings from the three evil paths; it can reveal the path of the Three Vehicles that leads beyond the Three Realms; it can enable one to attain the extremely profound Dharma-patience, together with the dharani gateways and samadhis; it can bring great benefit to sentient beings; it can enable one to sit upon the vajra seat at the place of enlightenment; it can destroy the four maras; it can reveal all the factors conducive to bodhi; it can turn the wheel of the true Dharma; it can cause those who lack the treasures of the noble ones to possess them all in full; and it can cause immeasurable, boundless sentient beings to abide securely in fearlessness.

“For these reasons, anyone who can preserve this sutra, recite it fluently, and expound it to others—even if only a single verse—or who, during the final fifty years of the age of the declining Dharma, can copy even a single verse from this sutra, will fully acquire such immeasurable and boundless merit. Therefore, today I have taught this sutra.

“To whom shall such a great scripture now be entrusted? Who, during the final fifty years of the age of the declining Dharma, will protect and preserve this Dharma gateway? Who can proclaim this sutra everywhere to the bodhisattvas established at the stage of nonretrogression, enabling them all to hear it? Who can explain this teaching to sentient beings filled with desire, malice, and wrong views, who do not believe in cause and effect?”

At that time, the entire assembly understood the Buddha’s intent. A great yaksha seer named Anavadyapada was seated in the assembly. Then the great bodhisattva Maitreya rose from his seat and, together with this great yaksha seer, approached the Buddha.

The Tathagata then said to the great yaksha seer, “Today you should accept this sutra. During the final fifty years of the age of the declining Dharma, you shall explain this teaching to the bodhisattvas established at the stage of nonretrogression, and even to those who do not believe in cause and effect.”

The great yaksha seer then addressed the Buddha, saying, “Blessed One! Throughout the past eighty-four great kalpas, in fulfillment of my original vow, I have been a great yaksha seer and have cultivated the path to anuttara-samyak-sambodhi. During that time, I guided and transformed immeasurable, boundless, incalculable sentient beings, causing them to abide securely in the Four Immeasurable Minds.

I also caused immeasurable, boundless sentient beings to attain the stage of nonretrogression from anuttara-samyak-sambodhi. Blessed One! For the sake of all sentient beings in future ages, I shall now undertake to protect this teaching.

During the final fifty years of the age of the declining Dharma, I shall receive and uphold this sutra. Even if I hear from another person only a single four-line verse from this sutra, I shall recite it until thoroughly fluent, spread it widely among all people, and never allow it to perish.”

When the Buddha had finished expounding this sutra, the bodhisattva Tranquil Resolve, together with the devas, the great assembly, the gandharvas, and all the humans and nonhumans, rejoiced exceedingly. They bowed their heads to the ground in homage to the Buddha, then rose from their seats and departed.

THE COMPASSIONATE LOTUS SUTRA

END OF VOLUME TEN