悲華經

VOLUME IX: CHAPTER FIVE — PART II — THE DHARMA OF GIVING

Good man! What are the pure Dharma-gates that aid the bodhi of bodhisattvas?

“Good man! Giving is a Dharma-gate that aids bodhi, because through it sentient beings are taught and transformed.

“Observance of the precepts is a Dharma-gate that aids bodhi, because through it all wholesome vows are fulfilled.

“Patience is a Dharma-gate that aids bodhi, because through it the thirty-two excellent marks and eighty beautiful characteristics are fully attained.

“Diligence is a Dharma-gate that aids bodhi, because through it one always strives diligently to teach and transform sentient beings.

“Meditative concentration is a Dharma-gate that aids bodhi, because through it the mind is brought to fulfillment and subdued.

“Wisdom is a Dharma-gate that aids bodhi, because through it one possesses the full ability to discern the afflictions clearly.

“Extensive learning is a Dharma-gate that aids bodhi, because through it one becomes entirely unobstructed with regard to all dharmas.

“All merit and virtue constitute a Dharma-gate that aids bodhi, because through them all sentient beings are brought to fulfillment.

“The activity of knowledge is a Dharma-gate that aids bodhi, because through it unobstructed wisdom is fully attained.

“The cultivation of concentration is a Dharma-gate that aids bodhi, because through it a gentle and kindly mind is perfected.

“The activity of wisdom is a Dharma-gate that aids bodhi, because through it all doubts are completely abandoned.

“Loving-kindness is a Dharma-gate that aids bodhi, because through it one attains an unobstructed mind toward sentient beings.

“Compassion is a Dharma-gate that aids bodhi, because through it all the suffering of sentient beings can be relieved.

“Sympathetic joy is a Dharma-gate that aids bodhi, because through it one delights in the true Dharma.

“Equanimity is a Dharma-gate that aids bodhi, because through it every distinction between love and hatred is eliminated.

“Listening to the teaching of the Dharma is a Dharma-gate that aids bodhi, because through it the five hindrances are destroyed.

“Renunciation is a Dharma-gate that aids bodhi, because through it one relinquishes everything one possesses.

“Aranya practice is a Dharma-gate that aids bodhi, because through it one leaves behind all haste and agitation.

“Single-minded recollection is a Dharma-gate that aids bodhi, because through it one attains the dharanis.

“Right mindfulness is a Dharma-gate that aids bodhi, because through it consciousness is discerned.

“Contemplation is a Dharma-gate that aids bodhi, because through it the meanings of all dharmas are fully realized.

“The foundations of mindfulness are a Dharma-gate that aids bodhi, because through them body, feeling, mind, and dharmas are each clearly recognized and discerned.

“Right effort is a Dharma-gate that aids bodhi, because through it unwholesome dharmas are eliminated and wholesome dharmas are cultivated.

“The bases of spiritual power are a Dharma-gate that aids bodhi, because through them body and mind become light and swift.

“The faculties are a Dharma-gate that aids bodhi, because through them the wholesome faculties of all sentient beings are fully perfected.

“The powers are a Dharma-gate that aids bodhi, because through them one possesses the full ability to destroy the afflictions.

“The factors of awakening are a Dharma-gate that aids bodhi, because through them one fully and clearly comprehends the true characteristics of all dharmas.

“The Right Path is a Dharma-gate that aids bodhi, because through it one leaves behind all false paths.

“The Noble Truths are a Dharma-gate that aids bodhi, because through them all afflictions are eliminated.

“The four kinds of eloquence are a Dharma-gate that aids bodhi, because through them all the doubts of sentient beings are dispelled.

“Mindful contemplation of conditions is a Dharma-gate that aids bodhi, because through it wisdom is attained without having to hear from others.

“A good spiritual friend is a Dharma-gate that aids bodhi, because through such a friend the preservation of all merit and virtue is accomplished.

“Generating the aspiration is a Dharma-gate that aids bodhi, because through it one perfects truthfulness and does not deceive sentient beings.

“Intent is a Dharma-gate that aids bodhi, because through it one transcends all dharmas.

“Single-mindedness is a Dharma-gate that aids bodhi, because through it wholesome dharmas increase and bring benefit.

“Contemplation of wholesome dharmas is a Dharma-gate that aids bodhi, because through it one realizes the true Dharma in accordance with what one has heard.

“Embracing and guiding is a Dharma-gate that aids bodhi, because through it the teaching and transformation of sentient beings is accomplished.

“Upholding the true Dharma is a Dharma-gate that aids bodhi, because through it the seed of the Three Jewels is perpetuated without interruption.

“Wholesome vows are a Dharma-gate that aids bodhi, because through them a pure and magnificently adorned Buddha-land is perfected.

“Skillful means are a Dharma-gate that aids bodhi, because through them the wisdom that knows all things is swiftly perfected.

“Good man! These are called the pure Dharma-gates that aid the bodhi of bodhisattvas.’

“Good man! At that time, the Tathagata Ratnagarbha looked throughout the great assembly of bodhisattvas and then said to the Bodhisattva Great Compassion: ‘Great Compassion! How does a bodhisattva adorn himself magnificently with fearlessness and become endowed with patience?

“Good man! If a bodhisattva perceives the ultimate meaning, he attains diligence, is free from delusion, and has no attachment within the Three Realms. If he has no attachment within the Three Realms, this is called samadhi, the fearless Dharma of an ascetic. It is like reaching one’s hand into empty space, where there is nothing to grasp; moreover, he contemplates all dharmas and sees that they possess no real characteristics.

“Great Compassion! This is called a great bodhisattva’s adorning himself magnificently with fearlessness.

“Good man! How is a bodhisattva endowed with patience? While abiding in all dharmas, such a bodhisattva does not perceive the countless characteristics of dharmas, as numerous as minute particles of dust. He practices contemplation in both the forward and reverse directions and clearly understands that dharmas have no resultant retribution. While cultivating loving-kindness, he clearly understands that there is no self; while cultivating compassion, he clearly understands that there are no sentient beings; while cultivating sympathetic joy, he clearly understands that there is no living being; and while cultivating equanimity, he clearly understands that there is no other person.

“Although he practices giving, he does not perceive any object that is given. Although he observes the precepts, he does not perceive a purified mind. Although he practices patience, he does not perceive any sentient being. Although he practices diligence, he does not perceive a mind that has become free from desire. Although he practices meditative concentration, he does not perceive any evil state of mind that must be eliminated. Although he practices wisdom, he does not perceive the mind as having any sphere of activity.

“Although he practices the Four Foundations of Mindfulness, he does not perceive any act of contemplation. Although he practices the Four Right Efforts, he does not perceive the arising or cessation of the mind. Although he practices the Four Bases of Spiritual Power, he does not perceive any immeasurable states of mind.

“Although he cultivates the faculty of faith, he does not perceive an unobstructed mind. Although he cultivates the faculty of mindfulness, he does not perceive a mind that has attained freedom at will. Although he cultivates the faculty of concentration, he does not perceive a mind entering concentration. Although he cultivates the faculty of wisdom, he does not perceive a faculty capable of wisdom.

“Although he practices the Five Powers, he does not perceive anything to be destroyed. Although he practices the Seven Factors of Awakening, his mind makes no distinctions.

“Although he practices the Noble Eightfold Path, he does not perceive any dharmas. Although he practices the activity of concentration, he does not perceive any quiescence of mind. Although he practices the activity of wisdom, he does not perceive any activity of the mind. Although he practices the Four Noble Truths, he does not perceive any penetrating realization of the characteristics of dharmas.

“Although he cultivates mindfulness of the Buddha, he does not perceive immeasurable activities of mind. Although he cultivates mindfulness of the Dharma, his mind remains impartial toward the dharmadhatu. Although he cultivates mindfulness of the Sangha, his mind abides nowhere, and through teaching and transforming sentient beings, his mind becomes pure.

“Although he upholds the true Dharma, his mind makes no distinctions among the dharmadhatus. Although he cultivates a pure land, his mind is impartial like empty space. Although he cultivates the excellent marks, there are no marks within his mind.

“Although he has attained patient acceptance, his mind has nothing to which it clings. Although he abides at the stage of non-retrogression, he himself never perceives either retrogression or non-retrogression. Although he undertakes the establishment of a place of enlightenment, he clearly knows that within the Three Realms there is no distinct characteristic. Although he vanquishes the maras, this itself is for the benefit of immeasurable sentient beings.

“Although he practices the path to bodhi, he contemplates all dharmas as empty and has no mind that apprehends bodhi. Although he turns the Dharma wheel, with regard to all dharmas there is neither turning nor returning. Although he also manifests entry into the ultimate realm of nirvana, in his mind he always regards samsara with equanimity and sees no distinction.

“This is called a bodhisattva’s complete fulfillment of the virtue of patient acceptance.”

When Buddha Shakyamuni taught the Dharma in this way, six billion four hundred million great bodhisattvas came from throughout the ten directions to Mount Gridhrakuta, where the Buddha was teaching the Dharma, and listened to the fundamental causes and conditions of the samadhis and the pure Dharma gates that aid bodhi. Upon hearing this Dharma, they immediately attained acceptance of the non-arising of dharmas.

At that time, Buddha Shakyamuni told the assembly: “You should know that in that distant age, when Tathagata Ratnagarbha expounded this Dharma, great bodhisattvas as numerous as the sands of forty-eight Ganges Rivers attained acceptance of the non-arising of dharmas; great bodhisattvas as numerous as the minute particles of dust in the four continents came to abide securely at the stage of non-retrogression; and great bodhisattvas as numerous as the sands of one Ganges River attained the fundamental causes and conditions of the samadhis and the pure Dharma gates that aid bodhi.

“Good man! At that time, upon hearing this Dharma, the Bodhisattva Great Compassion rejoiced in his heart and immediately acquired the physical form of a twenty-year-old youth. From then onward, he constantly attended closely upon the Tathagata, as a shadow follows its form.

“Good man! At that time, the wheel-turning sage king, together with his one thousand sons, eighty-four thousand lesser kings, and nine billion two hundred million people, all renounced the household life, upheld the precepts, learned widely and extensively, cultivated the samadhi of patient acceptance, and always applied themselves with diligent vigor.

“Good man! At that time, the great Bodhisattva Great Compassion gradually studied under the Buddha and fully received eighty-four thousand Dharma gates of the shravakas and ninety thousand Dharma gates of the pratyekabuddhas. He accepted and retained them all, recited them fluently, and responded with swift eloquence.

“As for the teachings of the Mahayana, the contemplation of the body comprised one hundred thousand Dharma gates; the contemplation of feelings comprised one hundred thousand Dharma gates; the contemplation of mind comprised one hundred thousand Dharma gates; and the contemplation of dharmas comprised one hundred thousand Dharma gates. He accepted and retained them all, recited them fluently, and responded with swift eloquence.

“The Eighteen Dhatus comprised one hundred thousand Dharma gates; the Twelve Ayatanas comprised one hundred thousand Dharma gates; the eradication of craving comprised one hundred thousand Dharma gates; the eradication of anger comprised one hundred thousand Dharma gates; the eradication of delusion comprised one hundred thousand Dharma gates; the samadhis of liberation comprised one hundred thousand Dharma gates; and the Five Powers, the Four Fearlessnesses, and the Eighteen Unshared Dharmas comprised one hundred thousand Dharma gates. All such teachings together comprised one billion Dharma gates. He accepted and retained them all, recited them fluently, and responded with swift eloquence.

“Good man! Later, Buddha Ratnagarbha entered nirvana. At that time, the great Bodhisattva Great Compassion made offerings of countless flowers of every kind, powdered incense, fragrant ointments, precious banners and canopies, jewels, and music. He further gathered every kind of fragrant wood into a pyre, cremated the Tathagata’s body, collected the relics, and erected a seven-jeweled stupa five yojanas high and one yojana in both length and breadth. For seven days, he made offerings of countless kinds of incense, flowers, music, and precious banners and canopies.

“At that time, the Bodhisattva Great Compassion also caused immeasurable and boundless sentient beings to abide securely in the teachings of the Three Vehicles.

“Good man! After seven days had passed in this way, the Bodhisattva Great Compassion, together with eighty-four thousand people, simultaneously renounced the household life, shaved off their hair and beards, and donned coarse, inferior kashaya robes. During the period following Buddha Ratnagarbha’s entry into nirvana, he accorded with the minds of sentient beings and caused the flame of the true Dharma to blaze for ten thousand years.

He also caused immeasurable, boundless, and incalculable sentient beings to abide securely in the teachings of the Three Vehicles, as well as in the Three Refuges, the Five Precepts, the Eight Fasting Precepts, and the Ten Precepts of a novice monk, until, in due sequence, they received the full precepts of a senior monk complete in pure conduct. He further exhorted and instructed immeasurable hundreds of thousands of millions and billions of sentient beings, enabling them to abide securely in skillful means involving the supernormal powers and in the Four Immeasurable States.

He taught them to contemplate the Five Skandhas as hostile bandits, to contemplate the ayatanas as an empty village devoid of inhabitants, and to contemplate all conditioned dharmas as arising through causes and conditions.

“The Bodhisattva Great Compassion exhorted and instructed sentient beings, enabling them to attain true knowledge and vision and to contemplate all dharmas as being like images in a mirror, a shimmering heat haze, or the moon reflected in water. With regard to all dharmas, they clearly knew that there is no self, no arising, and no cessation, and that the foremost, subtle, quiescent realm is nirvana.

“The Bodhisattva Great Compassion also caused immeasurable and boundless sentient beings to abide securely in the Noble Eightfold Path. After accomplishing such deeds of great benefit, his life came to an end. At that very time, immeasurable and boundless hundreds of thousands of people made offerings of every kind to the relics of Bhikshu Great Compassion. These offerings were made in accordance with the rites for a wheel-turning sage king. Likewise, all the offerings made by the entire great assembly to the relics of Great Compassion were performed in the same manner.

“On the day Bhikshu Great Compassion’s life ended, the true Dharma of Tathagata Ratnagarbha also disappeared at the same time. According to their original vows, the bodhisattvas in that realm were born in various Buddha lands, or in Tushita Heaven, or as human beings, dragons, yakshas, or asuras, or as various kinds of animals.

“Good man! After the life of Bhikshu Great Compassion had ended, by virtue of his original vow he was born in the world called Joy in the south, ten thousand Buddha lands away from here. In that world, the people had a lifespan of eighty years. They possessed every fundamental evil, delighted in killing, and dwelt securely in evil deeds. They had no compassion for sentient beings, were unfilial toward their parents, and even had no fear whatsoever of retribution in future lives.

“By virtue of his original vow, Bhikshu Great Compassion was born into a chandala family in that world. He was tall, handsome, and immensely strong; his awe-inspiring courage surpassed that of others, and he possessed swift eloquence and responded fluently. In every respect, he surpassed all others.

“Using his courageous strength, he subdued all the people and then said: ‘If you are willing to undertake and uphold the precept against stealing, completely abandon and distance yourselves from all wrong views, and live in accordance with right view, I shall spare your lives. I shall also provide you with wealth and all necessities so that you will not suffer hunger or want. But if you are unwilling to undertake these precepts, I shall now put all of you to death.’”

“At that time, they all knelt, joined their palms, and said: ‘Worthy One! You have now subdued and instructed us. We vow to uphold your teachings exactly as given and, for the rest of our lives, never to steal again. The same applies to abandoning wrong views and living according to right view.’

“Then that valiant chandala, surpassing all others, went in turn to the king and the great ministers and said: ‘I now lack every kind of wealth and possession, such as food and drink, medicines, clothing, beds and seats, incense and flowers, gold and silver, money and valuables, pearls, lapis lazuli, precious gems of every kind, coral, amber, and all manner of treasures. If I had these things in abundance, I would give them in generosity to sentient beings.’

“At that time, the king and the great ministers took all such wealth, possessions, and necessities and supplied him with them in full.

“Through this act of generosity, the chandala then taught and transformed the king and the great ministers, causing them all to abide securely in the Ten Wholesome Courses of Action.

“Then the lifespan of the people gradually increased until it reached five hundred years. When that king passed away, the great ministers unanimously enthroned the chandala as his successor, and he was thereafter given the name Power of Merit.

“Good man! King Power of Merit had not ruled that country for long when, through his valorous strength, he subdued and governed two countries. He gradually expanded his dominion until, before long, he became a holy wheel-turning king who ruled throughout Jambudvipa.

“Thereafter, he instructed all sentient beings, causing them to abide securely in the precept against killing and, likewise, to abide securely in right view. In accordance with the inclinations in the minds of sentient beings, he exhorted and instructed them, causing each of them to abide securely in the teachings of the Three Vehicles.

“At that time, after King Power of Merit had taught and transformed immeasurable sentient beings throughout Jambudvipa, establishing them securely in the Ten Wholesome Courses of Action and the teachings of the Three Vehicles, he issued a proclamation throughout Jambudvipa: ‘Whoever wishes to ask for necessities, food or drink, or even wishes to obtain every kind of treasure, may come here, and I shall provide and give these things to them.’

“Then, upon hearing this, all the beggars throughout Jambudvipa assembled together and came to him. King Power of Merit provided and gave each person whatever necessities they desired, satisfying them all.

“At that time, a nirgrantha named Ashen Voice came before the king and said: ‘Your Majesty has now performed many great acts of generosity in quest of unsurpassed, true and perfect enlightenment. Great King, you should now give me in full the things I require. Then, in a future life, you will kindle the lamp of the true Dharma.’

“The king asked: ‘What do you require?’

“The man replied: ‘I recite and uphold magical formulas and wish to fight the asuras and gain victory over them. For this reason, I have come today to make a request of the Great King. What I require is the skin and eyes of a living person.’

“Upon hearing these words, the king thought: ‘I have now attained immeasurable power, become a holy wheel-turning king, caused immeasurable sentient beings to abide securely in the Ten Wholesome Courses of Action and the teachings of the Three Vehicles, and performed countless great acts of generosity. This spiritual friend must now wish to help me exchange this impermanent body for an enduring body.’

“The king then said: ‘Now give rise to a joyful mind. I shall give you these ordinary eyes of flesh. Through these causes and conditions, may I attain the pure eye of wisdom in a future life. I shall also joyfully flay off my skin and give it to you. Through these causes and conditions, after I attain anuttara-samyak-sambodhi, may I obtain a body the color of pure gold.’

“Good man! At that time, King Power of Merit used his right hand to gouge out both his eyes and gave them to the nirgrantha, while blood streamed over his entire face. The king said: ‘Devas, nagas, spirits, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhumans, whether dwelling in the sky or upon the earth, may you all hear my words. My act of generosity today is entirely for the sake of seeking unsurpassed bodhi and pure nirvana, and for saving sentient beings submerged in the Four Torrents, so that they may abide securely in the realm of nirvana.’

“The king continued: ‘If I shall certainly attain anuttara-samyak-sambodhi, then although I now perform such an act of generosity, my life shall not be cut short, I shall not lose right mindfulness, I shall not give rise to regret, and the magical formula of this nirgrantha shall immediately be accomplished.’

“After making this vow, the king said to the nirgrantha: ‘You may now come here and flay the skin from my body.’

“Good man! At that time, the nirgrantha took a sharp knife and came forward to flay the king’s skin. Seven days later, the nirgrantha’s cultivation of the magical formula was accomplished.

“Throughout those seven days, the king did not die and did not lose right mindfulness. Although he endured such suffering and pain, not the slightest regret ever arose in his mind.

“Good man! You should know that the Bodhisattva Great Compassion was none other than I myself in a past life, when, in the presence of Buddha Treasure Treasury, I first gave rise to the aspiration for anuttara-samyak-sambodhi. Having given rise to that aspiration, I exhorted and instructed immeasurable, boundless sentient beings to advance toward the attainment of anuttara-samyak-sambodhi. Good man! That was my very first courageous diligence.

“Then, through the power of my vow, after my life ended, I was born into a chandala family in the world called Joy. That was my second courageous diligence.

“After being born into that chandala family, I taught and transformed sentient beings in accordance with wholesome dharmas. Through my own strength, I gradually attained the position of a holy wheel-turning king. I eliminated all defilement, conflict, and strife throughout Jambudvipa, bringing tranquility to that continent and increasing the lifespan of its inhabitants. That was the first time I relinquished my life and body, allowing my skin to be flayed and my eyes to be gouged out as a gift to sentient beings.

“Good man! Through the power of my vow, when my life there ended, I was born into a chandala family in the world called Rejoicing, and once again gradually attained the position of a holy wheel-turning king. Through my great power, I caused all sentient beings to abide securely in wholesome dharmas. In that world, I also eliminated every enemy and all conflict and strife, and even eradicated every defilement, causing the lifespans of sentient beings to increase. That was the first time I relinquished my tongue and ears while performing deeds of great benefit throughout all the lands under heaven in that trichiliocosm.

“Through the power of my vow, I successively undertook such diligent and steadfast practices. Moreover, in evil worlds afflicted by the five defilements, as numerous as the sands of a Ganges River, I performed deeds of great benefit, helping sentient beings abide securely in wholesome dharmas and the teachings of the Three Vehicles, eliminating every enemy and all conflict and strife, and even eradicating every defilement.”

“Good man! In all the pure worlds of other directions, when the Buddhas practice the path to anuttara-samyak-sambodhi, they do not speak of the faults of others, do not address others with coarse or malicious words, do not use force to threaten and frighten anyone, and do not exhort sentient beings to follow the Vehicle of the shravakas or the Vehicle of the pratyekabuddhas. Therefore, when those Buddhas fully attain anuttara-samyak-sambodhi, they immediately obtain pure, wondrous, and excellent worlds.

There are not even names for transgressions there, nor is there any observance of disciplinary precepts. Their ears never hear coarse or malicious words, and there are no unwholesome sounds. They constantly hear the sounds of the Dharma, sounds utterly free from everything displeasing.

They enjoy complete freedom in relation to sentient beings, and there are no designations such as shravaka or pratyekabuddha.

“Good man! For as many great kalpas as there are grains of sand in the Ganges, in as many evil worlds as there are grains of sand in the Ganges—worlds where no Buddha appeared and which possessed all five defilements—I used coarse and harsh words and threatened beings with death to make them afraid, and only afterward, taking advantage of that, exhorted and instructed them to abide securely in wholesome dharmas and in the teachings of the Three Vehicles. Because the residual effects of that karma remain, I have received an evil and inferior world such as this. I caused unwholesome sounds to resound throughout the world; therefore, I have now received a world entirely filled with unwholesome sentient beings.

“In accordance with my original vow, I teach the Dharma of the Three Vehicles, receive this Buddha-land, and tame sentient beings. All these matters are thus. I diligently cultivated and practiced the bodhisattva path in exact accordance with the teachings, and therefore I have now obtained the corresponding seed of such a Buddha-world. Because of my original vow, everything is as it is today.

“Good man! I shall now speak briefly about my past practice of the perfection of generosity.

“When I practiced the perfection of generosity, none among the bodhisattvas of the past who practiced the bodhisattva path could do as I did. Nor will any among the bodhisattvas of the future who practice the bodhisattva path be able to do as I did.

“When I was a bodhisattva practicing the perfection of generosity, only eight virtuous men of the past were my equals.

“The first was Bodhisattva Attainment of the First Ground. In the land called Transcending All Afflictions, south of this world, he attained anuttara-samyak-sambodhi and was called Tathagata Light That Destroys Afflictions, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. At that time the human lifespan was one hundred years. He taught the Dharma in that land and entered nirvana after seven days.

“The second was Bodhisattva Pure Diligence. In the land called Blazing Radiance, east of this world, he attained anuttara-samyak-sambodhi and was called Tathagata Hundred Merits, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. At that time the human lifespan was one hundred years, and he taught the Dharma in that land. After completing all the works of a Buddha, that Buddha passed through as many great kalpas as there are grains of sand in one Ganges before entering unsurpassed nirvana. Even to this day, that Buddha’s relics continue to perform the works of a Buddha in worlds where no Buddha is present, just as I do, without any difference.

“The third was Bodhisattva Firm Flower, who always diligently and energetically practiced the samadhis and exercised great strength in the practice of generosity. In the future, after as many great kalpas as there are grains of sand in ten Ganges, he will attain anuttara-samyak-sambodhi in the world called Joy, north of this world, and will be called Tathagata King Who Severs Craving, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

“The fourth was Bodhisattva Blazing Wisdom Who Embraces Joy. After one more great kalpa, in the world called Fearsome, west of this world, when the human lifespan is one hundred years, he will attain anuttara-samyak-sambodhi and will be called Tathagata Venerable King of the Stainless Light of the Sun Treasury, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One.

“Now, before me, there are also two bodhisattvas, one named Sunlight and the other named Joyful Arm.

“In the future, after immeasurable and boundless great kalpas, above this world there will be a land called Ashen Mist. Its kalpa will be called Great Turmoil. It will be an evil world, filled with afflictions and possessing all five defilements, where the human lifespan is fifty years.

Because of his original vow, Bodhisattva Sunlight will attain anuttara-samyak-sambodhi in that land and will be called Tathagata Inconceivable Sunlight, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. After performing all the works of a Buddha for ten years, that Buddha will enter nirvana.

On the very day that Buddha enters nirvana, the true Dharma will also disappear.

“Ten years afterward, that world will be without a Buddha, and the human lifespan will gradually decline to only thirty years. At that time, because of his original vow, Bodhisattva Joyful Arm will attain anuttara-samyak-sambodhi in that land and will be called Tathagata Victorious Sunlight, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, Blessed One. That Buddha, the Blessed One, will likewise perform all the works of a Buddha for ten years and then enter nirvana. After the Buddha enters nirvana, because of his original vow, the true Dharma will remain in the world for a full seventy years.

“At that time, the two bodhisattvas before the Buddha, having heard for the first time the prediction of their attainment of anuttara-samyak-sambodhi, rejoiced and bowed their heads in reverence. Because of their joyful hearts, they immediately soared into the sky to a height of seven tala trees. With palms joined, they faced the Buddha and together recited these verses of praise:

The radiance of the Tathagata

Outshines both sun and moon.

Ever dwelling in an evil age,

He reveals great wisdom.

The Tamer’s eyes are pure,

Without the slightest stain.

With wondrous discourse,

He subdues all heretics.

For immeasurable kalpas,

We have cultivated signlessness samadhi,

Seeking to attain the unsurpassed path,

The supremely exalted fruit of bodhi.

We have made offerings to Buddhas,

As numerous as the sands of the Ganges,

Yet the Buddhas of the past

Never bestowed predictions upon us.

The Blessed One, free from desire,

Has attained liberation of mind.

Amid an age of darkness,

He skillfully performs the works of a Buddha.

For sentient beings who have lost their way,

He teaches the wondrous Dharma,

Causing them all to escape

The drifting current of birth and death.

We now make this vow:

Within the Buddha’s pure Dharma,

May we attain mastery of mind,

Leave the household life, and cultivate the true path;

Uphold the precepts of liberation,

And practice according to his teachings;

Our minds settled upon the Buddha,

As a shadow ever follows its form.

Not for the sake of gain or support,

But seeking only the true Dharma.”

Having heard the true Dharma,

Like drinking the nectar of immortality,

Therefore the World-Honored One

Bestows predictions upon us,

That in a future age

We shall attain the unsurpassed path.

“Good man! There are still two others who have not yet aroused the aspiration. Of those who have already aroused it, the first is named Sunlight and the second Joyful Arm. Previously, I spoke of four persons: the first was Earth-Gainer, the second Pure Vigor, the third Firm Flower, and the fourth Wisdom-Blazing Embracing Joy. Thus, there were eight persons altogether. The six bodhisattvas mentioned above were all first exhorted and instructed by me, causing them to arouse the aspiration for anuttara-samyak-sambodhi.

“Good man! Now listen carefully to the causes and conditions of the past, immeasurable asamkhya kalpas ago. At that time, this world was called Stainless Sumeru, and the human lifespan was one hundred years.

A Buddha named Fragrant Lotus appeared in the world. After that Buddha entered nirvana, during the Age of the Semblance Dharma, I was a mighty wheel-turning sage-king in Jambudvipa named Difficult to Overcome and Destroy. I had a full one thousand sons, all of whom I exhorted and instructed, causing them to arouse the aspiration for anuttara-samyak-sambodhi.

Later, during that Age of the Semblance Dharma, they all renounced the household life to cultivate the path and caused the flame of the Buddha-Dharma to blaze forth intensely. Only six sons refused to renounce the household life and arouse the aspiration for bodhi.

“At that time, I repeatedly asked those six sons: ‘What do you still seek that you will not arouse the aspiration for bodhi and renounce the household life to cultivate the path?’

“Then those six sons all said: ‘We truly should not renounce the household life. Why is this? If one renounces the household life during the final age of the Semblance Dharma, one will be unable to perfect the observance of the precepts and will also remain far removed from the seven treasures of the noble ones. Because one does not uphold the precepts, one must sink into the mire of birth and death, fall into the three evil destinies, and be unable to take birth among devas or humans. For these reasons, we cannot renounce the household life to cultivate the path.’

“Good man! I then asked them: ‘Why do you not arouse the aspiration for bodhi?’

“The six sons replied: ‘If Father can bestow this realm of Jambudvipa upon us, we shall afterward arouse the aspiration for anuttara-samyak-sambodhi.’

“Good man! When I heard my sons speak thus, joy arose in my heart, and I thought: ‘I have now taught and transformed the people of Jambudvipa, causing them to accept the Three Refuges, undertake the Eight Fasting Precepts, and abide securely in the teachings of the Three Vehicles. I shall now divide this realm of Jambudvipa into six parts and bestow them upon these six sons, causing them to arouse the aspiration to seek the unsurpassed path. Afterward, I shall renounce the household life to cultivate the path.’

“Having thought thus, I immediately divided Jambudvipa into six parts and bestowed them upon my sons. After that, I renounced the household life.

“At that time, the six new kings were all cruel and tyrannical. None would yield to another. They invaded one another’s territories, bringing about strife and contention, fetters and bondage.

“Then, throughout Jambudvipa, grain harvests failed and yielded nothing. The people suffered from hunger, winds and rains came out of season, trees withered and bore neither flowers nor fruit, and medicinal herbs did not grow. The people, birds, and beasts all suffered from hunger. Their bodies became emaciated, parched, and feverish, burning as though aflame.

“At that time, I thought: ‘I should now relinquish my body and give my flesh and blood so that sentient beings may be fully satisfied.’

“Having thought thus, I left the secluded place where I had been cultivating and set out for the inhabited lands. Along the way, I came upon a mountain named Water-Love Protector. I ascended that mountain, made a great vow of giving, and recited this verse:

I now freely relinquish

This present body and life;

Out of great compassion,

I seek no reward,

But solely for the benefit

Of devas and humans,

I vow to become a mountain of flesh

And give myself to sentient beings.

I now relinquish

My body of beautiful form,

Seeking neither the state of Shakra,

Mara, nor Brahma King,

But solely for the benefit

Of sentient beings in future ages.

With this flesh and blood,

I give to sentient beings.

Devas, nagas, spirits,

Humans, and nonhumans

Present upon this mountain,

Listen to my words:

For the sake of all sentient beings,

I arouse great compassion

And freely give my own flesh and blood

To them all.

“Good man! When I had made this vow, the devas trembled in distress, and the entire earth, Mount Sumeru, and the great oceans all quaked in six ways. The entire assembly of devas and humans was deeply moved and burst into tears.

“At that time, I cast myself down from the summit of Water-Love Protector Mountain. Through the power of my vow, my body immediately transformed into a mountain of flesh one yojana high and one yojana in both length and breadth. The people, birds, and beasts then came to eat the flesh and drink the blood.

Because of my original vow, at midnight that very night my body grew immensely vast, reaching one thousand yojanas in height and one thousand yojanas in both length and breadth. Human heads naturally appeared all around it, each complete with hair, eyes, ears, nose, mouth, lips, and tongue. From all these human heads came voices proclaiming: ‘O sentient beings, let each of you come here freely and take whatever you require.

Whether you drink the blood, eat the flesh, or take the heads, eyes, ears, noses, lips, tongues, teeth, or anything else, you will all be fully satisfied. Afterward, arouse the aspiration for anuttara-samyak-sambodhi, or arouse the aspiration for the path of the shravaka or the pratyekabuddha.’

“You should know that whatever the sentient beings took in this way could never be exhausted. When consumed, it was easily digested, and no one suffered an untimely death. Some intelligent and wise persons ate the flesh, drank the blood, and took the heads, eyes, ears, noses, and tongues. They then either aroused the aspiration for the Shravaka Vehicle, the Pratyekabuddha Vehicle, or anuttara-samyak-sambodhi, or sought birth among devas or humans, where they would enjoy wealth and happiness.

“Because of my original vow, that body never diminished, even over the course of ten thousand years. Throughout Jambudvipa, humans, ghosts, spirits, birds, and beasts all obtained complete abundance and satisfaction.

“During those ten thousand years, the eyes I gave were as numerous as the sands of one Ganges River; the blood I gave equaled the waters of the four great seas; the flesh I gave was as vast as a thousand Mount Sumerus; the tongues I gave were as numerous as the great Iron-Enclosing Mountains; the ears I gave were as numerous as Mount Cundala; the noses I gave were as numerous as Mount Vipula; the teeth I gave were as numerous as Mount Gridhrakuta; and the skin covering my body that I gave was as abundant as all the earth in the three-thousand-great-thousand world system.

“Good man! You should know that in that past life, over the course of ten thousand years, I relinquished immeasurable, boundless asamkhya bodies. Within the lifespan of that single birth, I provided and gave my own flesh and blood to immeasurable, boundless asamkhya sentient beings in this way, causing them all to be fully satisfied, yet I never felt the slightest regret.

“At that time, I further made this vow: ‘If I am certain to attain anuttara-samyak-sambodhi, if my vow is to be fulfilled and I am to gain benefit for myself, then, just as I have now spent ten thousand years in this Jambudvipa giving my own flesh and blood to all immeasurable sentient beings, I vow to do likewise for countless periods of ten thousand years, as numerous as the sands of the Ganges River. I shall manifest bodies filling the entire Immaculate Sumeru trichiliocosm, transforming them into mountains of flesh and blood throughout every continent.

For ten thousand years, I shall give my flesh and blood, head, eyes, ears, and so forth as offerings to sentient beings—to devas, dragons, ghosts, spirits, humans and nonhumans, and all kinds of animals, whether in the midst of space or upon the earth, even to hungry ghosts—causing them all to be fully satisfied. Afterward, I shall exhort, instruct, and transform them so that they may abide securely in the teachings of the Three Vehicles.

“‘After manifesting throughout this Buddha-world and bringing satisfaction to all sentient beings, I shall further manifest in the evil worlds of the ten directions, replete with the five defilements and as numerous as the sands of the Ganges River. There too, I shall give my flesh and blood, head, eyes, ears, and so forth to all sentient beings, causing them all to be fully satisfied. I shall practice such giving throughout great kalpas as numerous as the sands of the Ganges River, constantly relinquishing my body and life for the sake of sentient beings.

“‘If my vow is not fulfilled and I gain no benefit for myself, then I will have deceived the immeasurable, boundless Buddhas, the World-Honored Ones, who are turning the wheel of the true Dharma for sentient beings in the worlds of the ten directions. I would then certainly be unable to attain anuttara-samyak-sambodhi and would remain in samsara, forever unable to hear the sound of Buddha, the sound of Dharma, the sound of bhiksus, the sound of the paramitas, the sound of the powers and fearlessnesses, or even the sound of any roots of goodness. If I am unable to fulfill this practice of relinquishing my body in giving to sentient beings, may I perpetually fall into the Avici Hell.’

“Good man! In past lives, I fulfilled all such vows. In every continent, I relinquished my body and life, giving my flesh and blood to sentient beings and causing them all to be fully satisfied. Proceeding in this manner, I journeyed throughout Buddha-worlds in the ten directions as numerous as the sands of the Ganges, constantly relinquishing my body and life, giving my flesh and blood to sentient beings, and causing them all to be fully satisfied.

“Good man! You should know that at that time, in practicing the perfection of giving, I relinquished my body in this way. If merely the eyes that I successively gave away were all gathered together, they would fill this Jambudvipa and rise as high as the Trayastrimsa Heaven.

“Good man! This is but the Tathagata’s brief account of how he relinquished his body and life in practicing the perfection of giving.

“Furthermore, good man! After immeasurable, boundless asamkhya kalpas had passed, this world came to be called Moon Thunder. It too was an evil world of the five defilements. At that time, I was a wheel-turning sage-king who ruled Jambudvipa, named Lamp Radiance. I also instructed immeasurable, boundless asamkhyas of people, causing them to abide securely in wholesome dharmas, and performed every beneficial deed just as I had done during the Semblance Dharma period of the Buddha Fragrant Lotus Flower described previously.

“After accomplishing these deeds, one day I went to wander in a forest and inspect the land. Seeing a man who had been arrested and bound, I asked, ‘What crime has this man committed?’

“A chief minister replied, ‘Whenever farmers harvest their grain, they must divide it into six portions and deliver one portion to the public treasury. This man disobeyed the royal law and refused to pay the full amount, so he was arrested and bound.’

“I then ordered that the man be released and instructed, ‘From this day onward, you must not forcibly take people’s property in this way.’

“The chief minister replied, ‘Among the people here, there is not a single person who willingly delivers grain in accordance with the law. All the food, drink, and other necessities now required by the princes, the royal harem, Your Majesty’s attendants, and the others are obtained only by compelling the people to hand them over. Not one person offers them voluntarily with a pure heart!’

“When I heard this, I became deeply sorrowful and thought to myself, ‘To whom should I entrust this Jambudvipa?’

“At that time, I had five hundred sons, all of whom I had previously instructed to arouse the aspiration to seek the unsurpassed path. I further thought, ‘I should divide this land into five hundred portions and entrust them to my sons. As for me, I should renounce the household life, seek a pure and secluded place, cultivate the practices of the seers, and train in the pure Brahma-conduct.’

“Having thought this, I divided the realm into five hundred portions and distributed them equally among my sons. I then immediately renounced the household life and went to the southern seashore. There, in a dense udumbara forest, I lived on wild fruit. Gradually cultivating and training, I attained the five superknowledges.

“Good man! At that time, five hundred merchants from Jambudvipa set out upon the great ocean in search of precious treasures. The leader of the merchant caravan was named Full Moon. Because he had created many causes and conditions of merit in previous lives, his wishes were fulfilled, and he reached an island filled with precious treasures. After gathering great quantities of every kind of treasure, they immediately began their return journey to Jambudvipa.

“At that time, the deity of the ocean cried out loudly, while many dragons became angry and wished to harm the merchants. There was a Dragon King named Firm Horse, who had originally been a great bodhisattva but, because of a past vow, had been born among the dragons. He aroused a compassionate mind and rescued and protected the merchants, enabling them to cross the great ocean safely and reach the shore. Only then did that Dragon King return to his dwelling.

“There was also an extremely vicious raksasa who followed the merchants as closely as a shadow follows the body, intending to harm them. On that very day, this evil raksasa stirred up an exceedingly violent and poisonous wind. The merchants were plunged into utter darkness, lost their way, and became terrified. Together they wailed loudly and cried out, beseeching the devas, Mahesvara, the water spirits, earth spirits, fire spirits, and wind spirits. They also called the names of their fathers, mothers, wives, children, relatives, and others, imploring them to rescue them from danger.

“Good man! At that time, with my pure divine ear, I heard those sounds. I immediately went to that place and comforted and reassured them with gentle words: ‘Do not be afraid. I shall show you the way and help you return safely to Jambudvipa.’”

“Good man! At that time, I wrapped white cloth around my arm, soaked it in oil, and set it alight as a torch. I then spoke these words of truth: ‘Previously, I dwelt for thirty years in the Udumbara Grove, diligently and vigorously cultivating the Four Immeasurable Minds. For the sake of sentient beings, I sustained myself on forest fruits and instructed and transformed eighty-four thousand dragons, yakshas, ghosts, spirits, and others, enabling them all to attain the stage of non-retrogression from Anuttara-samyak-sambodhi. By the causes and conditions of those roots of goodness, I now burn this arm to guide these merchants so that they may safely return to Jambudvipa.’ I burned my arm in this way for seven days and seven nights, whereupon those merchants safely returned to Jambudvipa.

“Good man! At that time, I further made this vow: ‘If this Jambudvipa lacks various precious treasures, and if I shall certainly attain Anuttara-samyak-sambodhi and benefit myself, I shall now become a merchant chief and rain down jewels seven times upon each realm beneath heaven. I shall also enter the great ocean, obtain the wish-fulfilling jewel, and then rain down every kind of treasure upon each realm beneath heaven. In this manner, I shall successively rain down precious treasures throughout this entire world, and likewise throughout immeasurable, boundless asamkhyeyas of worlds in the ten directions.’

“Good man! In that past age, all the vows I made were fulfilled. For as many great kalpas as there are grains of sand in the Ganges, I was always the unsurpassed caravan leader. Throughout as many evil kalpas of the five defilements as there are grains of sand in the Ganges, I constantly rained down every kind of precious treasure, doing so seven times each day. Having thus benefited immeasurable sentient beings and caused them to be abundantly and fully supplied with precious treasures, I then instructed and transformed them, establishing them securely in the teachings of the Three Vehicles.

“Good man! You should know that this was how the Tathagata relinquished precious treasures to acquire the causes and conditions of roots of goodness.

“Furthermore, good man! After immeasurable, boundless asamkhyeyas of kalpas had passed, this Buddha land came to be called Net, and the kalpa was called Complete Knowledge. At that time, the world possessed the five defilements, and the people had a lifespan of fifty thousand years. Because of my original vow, I was born into a brahmin family in Jambudvipa and was named Excellent Fragrance. I recited and studied the Chanda scriptures of the non-Buddhist paths.

“At that time, most sentient beings clung to the view of permanence. They contended and fought among themselves, regarding one another as enemies and brigands. Through my strength and influence, I taught sentient beings that the five skandhas are like hostile enemies, that the Twelve Ayatanas are like an empty village devoid of inhabitants, and that the true nature of the Twelve Links of Dependent Origination is ceaseless arising and cessation. I revealed and explained the practice of anapana for sentient beings to cultivate and study.

“I further taught sentient beings: ‘You should now arouse the resolve for unsurpassed bodhi. Whenever you perform wholesome deeds, you should dedicate their merit toward attaining bodhi.’

“At that time, I spontaneously acquired the five supernormal powers, like those possessed by seers. Countless people also studied under me and consequently acquired the five supernormal powers.

“There were also immeasurable, boundless sentient beings who withdrew from contention and conflict, abandoned all enmity, renounced household life, and entered the mountains. Sustaining themselves entirely on forest fruits and seeds, they cultivated the Four Immeasurable Minds day and night.

“When that kalpa was about to end, these sentient beings divided into groups and traveled throughout Jambudvipa to teach and transform sentient beings, causing them all to abandon contention and conflict, relinquish enmity, and attain a state of tranquil seclusion. Whenever there were disasters of flooding, violent winds, or poisonous rain, they caused them all to cease. The land then became level and soft, the crops flourished, and food was delicious and nourishing. Yet because that kalpa was nearing its end, sentient beings were again beset and tormented by all manner of painful illnesses.

“Good man! At that time, I thought: ‘If I cannot now eliminate all the painful illnesses of sentient beings, I shall certainly be unable to attain Anuttara-samyak-sambodhi or eliminate the afflictions of sentient beings. What skillful means should I now employ to eliminate their painful illnesses? The only way is to assemble the entire great multitude—the devas, Brahma gods, Four Heavenly Kings, and others—together with the celestial seers and the seers among dragons and humans, to inquire about medicines for treating illness and to gather every kind of medicinal herb and all manner of spells and ritual arts for treating every disease.’

“Having thought thus, I used my supernormal powers to ascend to the celestial realms of Shakra, Brahma, and the Four Heavenly Kings. I also went to the seers among dragons, humans, and others, and said to them all: ‘May all of you please assemble together at Mount Veda.’

“At that time, the entire great multitude heard my invitation and gathered there. Once assembled, they joined together in invoking the Veda spells. Through their awesome power, they were able to drive away all ferocious ghosts and spirits and to aid and protect sentient beings. They also joined together in studying medicinal prescriptions capable of curing all kinds of epidemic diseases, ailments caused by heat and cold, and other illnesses. Thereby, immeasurable, boundless asamkhyeyas of sentient beings were freed from every suffering and affliction.

“Good man! At that time, I further made this vow: ‘If I have illuminated immeasurable sentient beings within this one realm beneath heaven with the light of wisdom, securely established them in the teachings of the Three Vehicles, firmly closed the gates to the three evil destinies, opened wide the paths to the two realms of devas and humans, eliminated their painful illnesses, and brought them peace and happiness, then I shall now successively illuminate immeasurable, boundless asamkhyeyas of sentient beings with the light of wisdom, securely establish them in the teachings of the Three Vehicles, firmly close the gates to the three evil destinies, open wide the paths to the two realms of devas and humans, eliminate their painful illnesses, and bring them peace and happiness.

Through the karmic fruits arising from the causes and conditions of these roots of goodness, may all my vows be fulfilled and may I benefit myself.

“‘Just as, for immeasurable, boundless asamkhyeyas of sentient beings within this one realm beneath heaven, I closed the gates to the evil destinies, opened the paths to the two realms of devas and humans, and, for the sake of those suffering from illness, invited devas, dragons, seers, and others to assemble at Mount Veda, where through the Veda spells immeasurable, boundless asamkhyeyas of sentient beings were freed from painful illnesses and came to enjoy happiness, so shall I now do likewise for sentient beings throughout this world called Net.

I shall benefit all immeasurable sentient beings, securely establish them in the teachings of the Three Vehicles, close the gates to the three evil destinies, and open wide the paths to the two realms of devas and humans. Furthermore, for the sake of all the sick people in this world, I shall invite devas, dragons, seers, and others to assemble at Mount Veda. Through the Veda spells, I shall cause immeasurable, boundless asamkhyeyas of sentient beings in this world to be freed from painful illnesses and to enjoy happiness.

“‘And just as I shall act toward this world, I make the same vow concerning all the evil worlds of the five defilements throughout the ten directions, as numerous as the grains of sand in the Ganges.’”

“Good man! At that time, in the Net World, and throughout all the evil worlds afflicted by the five defilements, as numerous as the sands of the Ganges and extending throughout the ten directions, all the vows I had made in this manner were completely fulfilled.

“Good man! You should know that, while the Tathagata was still a bodhisattva, he cultivated and increased wisdom and practiced the bodhisattva path. This is called the Tathagata’s preservation of the fundamental seeds of the three wholesome karmas.

THE COMPASSIONATE LOTUS SUTRA

END OF FASCICLE IX