悲華經

VOLUME II: CHAPTER THREE - PART I - GREAT GIVING

At that time, in the assembly there was a bodhisattva named Tranquil Resolve. After beholding all the various transformations manifested through the Tathagata’s supernormal powers, he addressed him, saying: “World-Honored One! Through what causes and conditions are the other Buddha-worlds all pure and wondrous, replete with every adornment, free from the five defilements, and devoid of all evil, containing only great bodhisattvas who have perfected innumerable kinds of merit and virtue and enjoy every form of bliss and ease? In those Buddha-lands, even such designations as shravaka or pratyekabuddha are never heard, much less is there any actual existence of the Two Vehicles!

“World-Honored One! Through what causes and conditions does the World-Honored One now dwell in this impure world, which is filled with every kind of evil and possesses the five defilements: the defilement of lifespan, the defilement of the kalpa, the defilement of sentient beings, the defilement of views, and the defilement of afflictions? In this evil age of the five defilements, the World-Honored One attained anuttara-samyak-sambodhi and teaches the Dharma of the Three Vehicles amid the fourfold assembly. For what causes and conditions did the World-Honored One not choose a pure world and not depart far from this evil world of the five defilements?”

The Buddha told the Bodhisattva Tranquil Resolve: “Good man! It is through their original vows that great bodhisattvas choose pure and wondrous worlds, and it is likewise through their original vows that they choose impure worlds. Why is this? Because great bodhisattvas have perfected great compassion, they choose such evil worlds. Therefore, because of my original vow, I attained anuttara-samyak-sambodhi in this evil and impure world. Good man! Listen now and reflect carefully upon what you hear; receive it well and retain it, for I shall explain.”

The bodhisattvas then respectfully obeyed the teaching and listened together.

The Buddha told the Bodhisattva Tranquil Resolve: “Good man! I recall that in the distant past, innumerable kalpas ago, as numerous as the sands of the Ganges, this Buddha-land was called Sandīrana, and that great kalpa was called Well Sustained. During that kalpa there was a wheel-turning sage king named Freedom from Contention, who ruled over the four continents.

“At that time there was a chief minister named Treasure Ocean, who belonged to the brahmin caste and was skilled in physiognomy. He fathered a son endowed with the thirty-two auspicious marks, whose body was encircled with jeweled necklaces and adorned in due order by the eighty excellent characteristics. Each mark had been produced by a hundred merits, and a radiance perpetually shone around him to a distance of one fathom. His body was full and beautiful like a nyagrodha tree, and those who gazed upon each of his auspicious marks never tired of looking.

“When this son was born, hundreds of thousands of devas came together to make offerings to him; for this reason, he was named Treasure Store.

“Later, when Treasure Store had grown up, he shaved off his hair and beard, renounced the household life to cultivate the path, and attained anuttara-samyak-sambodhi. He was also styled Treasure Store Tathagata, 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, World-Honored One. The Buddha Treasure Store turned the wheel of the true Dharma, enabling hundreds of thousands of kotis of nayutas of sentient beings to be reborn in the realms of devas or humans, or to attain liberation.

“After the Buddha Treasure Store had thus benefited devas and humans, he journeyed in succession through cities, towns, and villages, respectfully surrounded by a great assembly of hundreds of thousands of kotis of nayutas of shravakas. One day, he arrived at a great city called Ancula, where the wheel-turning sage king was then ruling. Not far from the city was a forest called Jambu. The Tathagata Treasure Store and the great assembly of shravakas stopped to rest in that forest.

“At that time, when the wheel-turning sage king Freedom from Contention heard that the Buddha Treasure Store and the great assembly of shravakas had journeyed to Jambu Forest, he thought: ‘I should now go to the Buddha, bow in homage, make offerings with reverence, and honor and praise him.’

“Having thought thus, he employed the supernormal power of a sage king and, surrounded by an innumerable multitude, departed from the city of Ancula and proceeded toward Jambu Forest. As soon as he reached the edge of the forest, the king, observing proper decorum, descended from his carriage and walked to the Buddha. Upon arriving, he bowed his head at the Buddha’s feet, circumambulated him three times to the right, and then sat to one side.

“Good man! At that time, the Buddha Treasure Store taught the true Dharma to the sage king, employing various skillful means to instruct and guide him in matters of benefit and happiness. When he had finished teaching the Dharma, the Buddha fell silent.

“The wheel-turning sage king then rose from his seat, approached the Buddha, knelt before him, joined his palms, and said: ‘May the Tathagata and the noble assembly accept my offerings for three months, including all manner of food and drink, medicine, and every requisite for rest.’

“Good man! At that time, the Tathagata silently accepted. Knowing that the Buddha had consented, the king bowed his head in homage, circumambulated the Buddha three times to the right, and joyfully returned.

“The wheel-turning king then addressed the lesser kings, ministers, people, and retinues, saying: ‘You should know that today I invited the Buddha Treasure Store Tathagata and the noble assembly to accept all manner of offerings for three full months. I shall now personally offer to the Buddha and the noble assembly all the possessions I cherish most. You too should offer to the Buddha and the noble assembly all that you value most highly.’

“When everyone heard this, they respectfully obeyed his command and joyfully acted accordingly. The divine steward of treasures then covered the ground throughout Jambu Forest with pure gold. Upon that ground he erected a lofty pavilion made of the seven precious substances, and the pavilion’s four gates were likewise fashioned entirely from the seven precious substances.

There were seven rows of jeweled trees, each hung with precious garments and jeweled necklaces. All kinds of precious, beautiful, and wondrous jewels were present, together with jeweled parasols, banners, pennants, and other precious objects used as adornments. Fragrant substances and precious flowers and fruits further beautified the trees, while flowers of every kind were scattered all around.

Precious silks were also hung in abundance from the banners and pennants.

“At that time, the wheel-turning king caused his precious golden wheel to appear before the pavilion, suspended in the air seven feet above the ground. He also commanded the precious white elephant to stand in attendance behind the Buddha, bearing a branch made of the seven precious substances, adorned with many precious jewels, fine silks, and all kinds of jeweled necklaces. Above it were jeweled parasols, banners, and pennants.

He further commanded the precious maiden to appear before the Buddha and scatter offerings of fragrant powder made by grinding various kinds of ox-head sandalwood and dark agarwood. He also placed an exceedingly precious mani jewel before the Buddha. The radiance of the precious jewel and the radiance of the precious golden wheel shone brilliantly throughout Jambu Forest, so that day and night could no longer be distinguished.

“From the body of the Tathagata Jeweled Treasury there streamed forth a wondrous, pure radiance that illuminated the entire trichiliocosm. Beds were made of ox-head sandalwood for each shravaka, and beside each bed were seats likewise made of ox-head sandalwood. Behind every seat stood a precious white elephant bearing a branch fashioned from the seven treasures, complete with adornments no different from those offered to the Tathagata. Before every seat stood a precious maiden, scattering fragrant powder made by grinding ox-head sandalwood and black agarwood as an offering. Before the seat of each shravaka there was also placed a precious mani jewel.

“In the Jambu grove at that time, every kind of music arose. Along the edge of the grove, the Wheel-Turning King’s four precious divisions of troops paraded in procession.

“Good man! Early in the morning, the Wheel-Turning King No-Contending Thought departed from the city and proceeded toward the Buddha. Upon reaching the outside of the grove, the king descended from his carriage in accordance with proper decorum and walked to the Buddha’s presence. Having arrived, he bowed his head at the Buddha’s feet and circumambulated the Buddha three times to the right. He then personally fetched water for washing and, with his own hands, presented an offering of every kind of fine and exquisite food. When the Buddha and the great assembly had finished their meal, washed their bowls, and rinsed their mouths, the Wheel-Turning King again personally held a precious fan and attended upon the Buddha and each shravaka, fanning them.

“At that time, the Wheel-Turning King’s one thousand sons, together with eighty-four thousand minor kings, all made offerings to every shravaka, just as the Wheel-Turning King had made offerings to the Buddha.

“Immediately after the meal, immeasurable hundreds of thousands of kotis of nayutas of beings entered the Jambu grove and came before the Tathagata to listen to and receive the Right Dharma.

“At that time, immeasurable hundreds of thousands of kotis of nayutas of devas appeared in the sky, scattering various celestial flowers and playing celestial music as offerings to the Buddha. Then, in the open sky, there suddenly appeared celestial garments, jeweled necklaces, and all kinds of precious canopies capable of revolving by themselves. There also came forty thousand blue-robed yakshas, who went to the sandalwood grove, brought back ox-head sandalwood, kindled fires, and prepared food as an offering to the Buddha and the great assembly.

“That night, the Wheel-Turning King lit immeasurable kotis of nayutas of lamps as an offering to the Buddha and the great assembly. The king himself bore one lamp upon his head, placed two lamps upon his shoulders, held four lamps in his two hands, placed two lamps upon his knees, and also placed two lamps upon his feet. He remained thus throughout the entire night as an offering to the Tathagata. Through the awesome power of the Buddha, although the king remained motionless in this way all night, he felt no weariness whatsoever. Instead, his body and mind were refreshed and joyful, like a bhikshu who has entered the state of the third dhyana.

“The Wheel-Turning King made offerings in this manner for three full months.

“At that time, the Wheel-Turning King’s one thousand sons, eighty-four thousand minor kings, and immeasurable hundreds of thousands of kotis of nayutas of the populace likewise offered fine and exquisite food to all the shravakas, identical to the food that the Holy Wheel-Turning King offered to the Buddha, and they continued doing so for three full months.

“At that time, the Wheel-Turning King’s precious maiden also made offerings of every kind of incense and flower, no different from the offerings made by the Wheel-Turning King to the Buddha.

“All the other beings likewise made offerings of incense and flowers, no different from the offerings made by the precious maiden to the shravakas.

“Good man! After the Wheel-Turning King had made offerings for three months, he further commanded the precious treasurer deity to present to the Tathagata a dragon-head jewel set in Jambunada gold; eighty-four thousand superb precious wheels made of gold; white elephants; purple horses; precious mani jewels; the finest and most beautiful fire jewels; as well as the precious treasurer deity himself and the precious commander deity who governed the four precious divisions of troops; the towns and settlements of the minor kings within the city of Anchula; trees made of the seven treasures hung with precious fabrics, bearing beautiful flowers made of the seven treasures; and every kind of precious canopy.

“The Holy Wheel-Turning King also brought fine garments, every kind of beautiful garland, excellent jeweled necklaces, carriages made of the seven treasures, precious beds made of the seven treasures, precious curtains edged with Jambunada gold and fastened with pearl cords, the finest precious footwear, fine silken mats, beautiful seats, bells, drums, and musical instruments made of the seven treasures, jade chimes, banners and streamers that covered the sky, precious lamps and torches, birds and beasts made of the seven treasures, precious fans, and every kind of medicine. Of all the things described above, there were eighty-four thousand of each, and they were presented as offerings to the Buddha and the noble Sangha.

“After making these offerings, the king addressed the Buddha, saying, ‘World-Honored One! Many affairs within my kingdom are still not in good order. I now recognize my faults and deeply regret them. I pray that the Tathagata will remain in this land for a long time, so that I may come and go frequently to bow in homage, respectfully make offerings, honor, and praise you.’

“The king’s sons also came before the Buddha’s seat. Each of them vowed to invite the Buddha and the Sangha of bhikshus to accept offerings of every kind of food and other requisite for three full months, and they earnestly hoped that the World-Honored One would consent.

“At that time, the Tathagata silently gave his consent. Knowing that the Tathagata had accepted his sons’ invitations, the Wheel-Turning King bowed his head in homage to the Buddha and the Sangha of bhikshus, respectfully circumambulated them three times, and then joyfully departed.

“Good man! Among the Wheel-Turning King’s one thousand sons at that time, the first crown prince was named Unillusory. For three months, he undertook to provide the Tathagata and the Sangha of bhikshus with every requisite, each offering being identical to those made by the Holy Wheel-Turning King.

“At that time, the Wheel-Turning King went daily to the Buddha’s presence to behold the honored countenance of the Buddha and the Sangha of bhikshus, while also listening to and receiving the wondrous Right Dharma.

“Good man! At that time, the great minister, the brahmin Jewel Ocean, traveled throughout Jambudvipa, encouraging everyone, from the elderly to the young, to contribute the requisites needed for making offerings to the Buddha and the Sangha. However, before accepting anyone’s offerings, the brahmin Jewel Ocean would always require that donor to declare, ‘Only if today you are willing to take refuge in the Three Jewels and arouse the aspiration for anuttara-samyak-sambodhi will I accept these offerings.’

“At that time, throughout Jambudvipa, everyone heeded the words of the brahmin Jewel Ocean. Together they took refuge in the Three Jewels and aroused the aspiration for anuttara-samyak-sambodhi.

“After the brahmin Jewel Ocean had caused the people to heed his exhortation, he accepted their offerings. At that time, the brahmin Jewel Ocean enabled immeasurable hundreds of thousands of kotis of beings to live and cultivate in accordance with the Three Meritorious Practices, and ultimately to arouse the aspiration for anuttara-samyak-sambodhi.”

“Prince Bất Huyễn made offerings to the Tathagata and the Sangha of bhikshus continuously for three months, providing every necessity. There were eighty-four thousand dragon-head jewels inlaid in fine gold. Only the seven treasures of a Wheel-Turning Sage King were lacking: the precious golden wheel, the white elephant, the purple horse, the precious woman, the treasurer minister, the military minister, and the precious mani jewel.

Apart from these, the things he had acquired included golden wheels, elephants, horses, the finest and most beautiful fire jewels, trees made of the seven treasures hung with precious cloth and adorned with beautiful flowers made of the seven treasures, every kind of precious parasol, fine garments, every kind of beautiful floral wreath, fine jeweled necklaces, carriages made of the seven treasures, precious beds made of the seven treasures with jeweled curtains suspended around them and bordered with Jambunada gold, fastened with strings of pearls, the finest precious footwear, mats woven from fine silk, beautiful seats, bells, drums, and musical instruments made of the seven treasures, jade chimes, banners and streamers, precious lamps and torches,

birds and beasts made of the seven treasures, precious fans, and every kind of medicine.

“Each of all the things described above numbered eighty-four thousand and was offered to the Buddha and the Sangha of bhikshus. After making these offerings, he addressed the Buddha, saying: ‘World-Honored One! Whatever deeds I have not performed well, I now repent and confess.’

“At that time, the second prince, named Ni-ma, likewise spent three months making offerings to the Tathagata and the Sangha of bhikshus, just as Prince Bất Huyễn had done above.

“The third prince was named Vương Chúng.

“The fourth prince was named Năng-già-la.

“The fifth prince was named Vô Sở Uý.

“The sixth prince was named Hư Không.

“The seventh prince was named Thiện Tý.

“The eighth prince was named Mẫn-đồ.

“The ninth prince was named Mật-tô.

“The tenth prince was named Nhu Tâm.

“The eleventh prince was named Mông-già-nô.

“The twelfth prince was named Ma-sư-mãn.

“The thirteenth prince was named Ma-nô-mô.

“The fourteenth prince was named Ma-tha-lộc-mãn.

“The fifteenth prince was named Ma-xà-nô.

“The sixteenth prince was named Vô Cấu.

“The seventeenth prince was named A-xà-mãn.

“The eighteenth prince was named Vô Khuyết.

“The nineteenth prince was named Nghĩa Vân.

“The twentieth prince was named Nhân-đà-la.

“The twenty-first prince was named Ni-bà-lô.

“The twenty-second prince was named Ni-già-châu.

“The twenty-third prince was named Nguyệt Niệm.

“The twenty-fourth prince was named Nhật Niệm.

“The twenty-fifth prince was named Vương Niệm.

“The twenty-sixth prince was named Kim Cang Niệm.

“The twenty-seventh prince was named Nhẫn Nhục Niệm.

“The twenty-eighth prince was named Trụ Niệm.

“The twenty-ninth prince was named Viễn Niệm.

“The thirtieth prince was named Bảo Niệm.

“The thirty-first prince was named La-hầu.

“The thirty-second prince was named La-hầu-lực.

“The thirty-third prince was named La-hầu-chất-đa-la.

“The thirty-fourth prince was named La-ma-chất-đa-la.

“The thirty-fifth prince was named Quốc Tài.

“The thirty-sixth prince was named Dục Chuyển.

“The thirty-seventh prince was named Lan-đà-mãn.

“The thirty-eighth prince was named La-sát-lô-tô.

“The thirty-ninth prince was named La-da-du.

“The fortieth prince was named Viêm-ma.

“The forty-first prince was named Dạ-bà-mãn.

“The forty-second prince was named Dạ-xà-lô.

“The forty-third prince was named Dạ-ma-khu.

“The forty-fourth prince was named Dạ-đoạ-thù.

“The forty-fifth prince was named Dạ-phả-nô.

“The forty-sixth prince was named Dạ-sa-nô.

“The forty-seventh prince was named Nam-ma-thù-đế.

“The forty-eighth prince was named A-lam-già-nô.

... ... ...

“There were altogether one thousand princes, sons of the Wheel-Turning King. Each of them made offerings to the Tathagata and the Sangha of bhikshus continuously for three months. All necessities, including garments, food and drink, lodging, and medicines, were the same as those offered by Prince Bất Huyễn, and each kind of offering numbered eighty-four thousand.

“Through making such offerings, each of them formed an aspiration: some sought to become kings of the Trayastrimsha Heaven, some sought to become Brahma kings, some sought to become Mara kings, some sought to become Wheel-Turning Sage Kings, some sought wealth, honor, and high station, and some sought the fruition of a shravaka. Yet among all those princes, not a single one sought the fruition of a pratyekabuddha, much less the Mahayana!

“At that time, through his act of giving, the Wheel-Turning King sought to continue holding the position of a Wheel-Turning Sage King in future lives.

“It took more than two hundred and fifty years for the Sage King and the one thousand princes to complete their offerings. Then each of them faced the Buddha and the bhikshus and repented and confessed whatever they themselves had not done well.

“Good man! At that time, the brahmin Bảo Hải went before the Buddha and said: ‘May the Tathagata and the Sangha of bhikshus accept from me offerings of garments, food and drink, lodging, and medicines for seven years.’ The Tathagata silently consented to accept the brahmin Bảo Hải’s invitation.

“Good man! At that time, the brahmin Bảo Hải offered the Tathagata and the Sangha of bhikshus every necessary material provision, just as the Wheel-Turning King had done.

“Good man! The brahmin Bảo Hải then reflected: ‘I have now helped hundreds of thousands of kotis of nayutas of sentient beings give rise to the aspiration for anuttara-samyak-sambodhi, yet I do not know what the Wheel-Turning Sage King seeks. Does he seek to become a king in the human realm, a king in the heavenly realm, to attain the fruition of a shravaka or pratyekabuddha, or to attain anuttara-samyak-sambodhi?

If, in a future life, I can attain anuttara-samyak-sambodhi, I shall guide and transform those who have not yet been guided and transformed, liberate those who have not yet been liberated, and enable those who have not yet escaped birth, aging, sickness, death, sorrow, grief, suffering, and affliction to escape them; for those who have not yet attained cessation, I shall cause them to attain cessation.

“‘If it is certain that this shall come to pass, then in my sleep tonight devas, maras, Brahmas, dragons, yakshas, and others; Buddhas, World-Honored Ones, shravakas, shramanas, brahmins, and others should appear in my dream and tell me what the Sage King seeks—whether he seeks to become a king in the human realm, a king in the heavenly realm, to attain the fruition of a shravaka or a pratyekabuddha, or to attain anuttara-samyak-sambodhi.’”

“Good man! At that time, during the night, the brahmin ascetic Ratnākara dreamed that he saw a brilliantly radiant light. By means of that light, he saw throughout the ten directions innumerable worlds, as numerous as the sands of the Ganges River, and in every world there were Buddhas, World-Honored Ones.

Each of those World-Honored Ones, from afar, held exquisite and wondrous lotus flowers and bestowed them upon the brahmin ascetic Ratnākara. Those flowers were exceedingly beautiful: their stalks were of silver, their petals of gold, their stamens of lapis lazuli, and their buds of agate. Upon each lotus dais, he saw a luminous disk like the sun, and above each disk was a beautiful canopy made of the seven treasures.

From each luminous disk shone sixty kotis of rays of light. All those brilliant rays flew toward him and entered the mouth of the brahmin ascetic Ratnākara.

“Ratnākara saw his own body become so vast that it extended across a full thousand yojanas, pure and immaculate, without the slightest defilement, like a bright mirror. He also saw within his belly sixty kotis of nayutas of hundreds of thousands of bodhisattvas, seated cross-legged upon lotus daisies and absorbed in meditative samadhi. He further saw a garland as round as the sun encircling his body, while melodious music, like the music of the heavens, issued from its flowers.

“Good man! At that time, the brahmin ascetic Ratnākara also saw the Wheel-Turning King, his entire body filthy with blood, running in all four directions. His face resembled that of a pig, and he devoured all kinds of worms and insects. After eating, he went and sat beneath an y-lan tree, where immeasurable beings came and consumed his body until nothing remained but his skeleton. The king then abandoned that skeleton and was repeatedly reborn in other bodies, only to undergo the same fate again.

“Ratnākara also saw the princes, some with faces like pigs, some like elephants, some like oxen, some like lions, some like foxes, some like wolves, some like tigers or leopards, and some like monkeys. Their bodies were filthy with blood, and they too devoured all kinds of worms and insects. After eating, they likewise went and sat beneath y-lan trees, where immeasurable beings came and consumed their bodies until nothing remained but their skeletons. After abandoning those skeletons, they were repeatedly reborn in other bodies and again had to undergo the same fate.

“He further saw some princes wearing garlands of sumanā flowers around their necks. They rode in small, unsightly carts drawn by oxen and sped southward along a deviant road.

“He also saw the Four Heavenly Kings, Śakra Devānām Indra, and the Great Brahmā Heavenly King appear together and say to the brahmin ascetic Ratnākara: ‘There are now many lotus flowers all around you. First, you should take one lotus flower and present it to the Wheel-Turning King. Then give one to each of the princes, followed by the lesser kings, your sons, and all the others.’ Having heard these words, the brahmin ascetic immediately did as instructed and presented flowers to all those people.

“After Ratnākara had this dream, he suddenly awoke. Sitting up and recalling what he had seen in the dream, he immediately understood that the aspiration made by the Holy Wheel-Turning King was exceedingly inferior, for the king still delighted in samsara and remained attached to worldly pleasures. He also understood that among the princes were some who had made inferior and meager aspirations, while others had resolved to seek the path of the śrāvakas. It was for this reason that, in the dream, he had seen them wearing garlands of sumanā flowers and riding in ox-drawn carts southward along a deviant road.

“Ratnākara further reflected: ‘Why did I see brilliant light in my dream and then behold throughout the ten directions innumerable worlds, as numerous as the sands of the Ganges River, with Buddhas, World-Honored Ones, present in every world? It was because I previously instructed immeasurable beings in Jambudvīpa, enabling them to live and cultivate in accordance with the Three Meritorious Practices. Therefore, in my dream, I saw brilliant light and then beheld throughout the ten directions innumerable worlds, as numerous as the sands of the Ganges River, with Buddhas, World-Honored Ones, present in every world.

“‘Because I exhorted all beings in Jambudvīpa to arouse the aspiration for anuttara-samyak-sambodhi and invited Buddha Ratnagarbha and the Sangha of bhikṣus to accept offerings of all necessities for seven years, I saw the Buddhas of the ten directions holding lotus flowers and presenting them to me in my dream.

“‘Because I aroused the aspiration for anuttara-samyak-sambodhi, I saw the Buddhas of the ten directions bestowing precious canopies upon me in my dream.

“‘As for seeing a luminous disk like the sun upon each lotus dais; seeing immeasurable brilliant rays of light enter my mouth; seeing my own vast body extending across a full thousand yojanas; seeing the precious canopies made of the seven treasures adorned above with luminous disks like the sun; seeing within my belly sixty kotis of hundreds of thousands of bodhisattvas seated cross-legged upon lotus daisies and absorbed in meditative samadhi; and even seeing the Brahmā Heavenly King instruct me to distribute the lotus flowers to others—such things in the dream are truly beyond my comprehension. Only the Tathagata can explain them clearly. I should now go to the World-Honored One and ask about these matters, so that I may learn what causes and conditions led me to dream of such things.’

“Good man! The brahmin ascetic Ratnākara then waited until the night had passed. At daybreak, he immediately went to the Buddha. After arranging the food and drink, he personally brought water for washing the hands and, with his own hands, offered all manner of delicious and rare foods. When the meal was finished, he personally cleared everything away and washed the bowls. He then sat to one side upon a small seat, wishing to listen to the wondrous true Dharma.

“At that time, the Holy King, accompanied and surrounded by one thousand princes and immeasurable, boundless hundreds of thousands of people, departed from the city of An-cu-la and proceeded toward the Jambu grove. Upon reaching the edge of the grove, they followed the proper protocol, descended from their vehicles, and walked to the Buddha. They bowed their heads in homage to the Buddha and the Sangha of bhikṣus. They then sat before the Buddha, wishing to listen to the wondrous true Dharma.

“The brahmin ascetic Ratnākara then related everything he had seen in his dream and asked the Buddha about it.

“The Buddha told the brahmin ascetic Ratnākara: ‘In your dream, you saw brilliant light and then beheld throughout the ten directions innumerable worlds, as numerous as the sands of the Ganges River. In every world, there were Buddhas, World-Honored Ones, who presented you with lotus flowers. Upon the lotus daisies were luminous disks like the sun, and you also saw brilliant rays of light enter your mouth. This was because, throughout the past two hundred and fifty years, you instructed immeasurable beings in Jambudvīpa, enabling them to live and cultivate in accordance with the Three Meritorious Practices.

“‘You also helped immeasurable beings arouse the aspiration for anuttara-samyak-sambodhi, and you are now making such a great offering of generosity to the Tathagata and the Sangha of bhikṣus. Therefore, the Buddhas of the ten directions have bestowed upon you the prediction that you will attain anuttara-samyak-sambodhi.’

“All the Buddhas, the World-Honored Ones, presently teaching the Dharma throughout the ten directions, as numerous as the sands of the Ganges, each present you with a precious lotus flower, its stalk of silver, its leaves of gold, its stamens of vaidurya, and its tender bud of agate. Upon each lotus dais there appears a circle of light like the sun... All such things that you saw are signs of your receiving a prediction.

“O Brahmin! In your dream, you saw throughout the ten directions innumerable worlds as numerous as the sands of the Ganges, and in each world there were Buddhas, World-Honored Ones, presently teaching the Dharma. Each World-Honored One presented you with a precious canopy made of the seven treasures, and the adornments above that canopy extended as far as the Brahma heaven.

This signifies that, in a future life, you will attain Anuttara-samyak-sambodhi during the night. In that very night, your great name will resound throughout innumerable worlds in the ten directions, as numerous as the sands of the Ganges, reaching even to the Brahma heaven. You will acquire the noble mark of the invisible crown of the head, which no one can surpass.

This is the first sign indicating your attainment of the Way.

“In your dream, you saw your own body as immense, and you also saw a garland encircling your body like the sun. This signifies that, in a future life, after you have attained Anuttara-samyak-sambodhi, immeasurable beings in Jambudvipa whom you formerly taught and transformed, causing them to arouse the aspiration for Anuttara-samyak-sambodhi, will at the same time attain Anuttara-samyak-sambodhi in worlds throughout the ten directions, as numerous as fine particles of dust.

Each of those Buddhas will proclaim in praise: ‘Formerly, through the exhortation and instruction of the Brahmin Ratnagarbha, we were caused to arouse the aspiration for Anuttara-samyak-sambodhi. Because of this, today we have attained Anuttara-samyak-sambodhi and bear our various titles as World-Honored Ones. The Brahmin Ratnagarbha is indeed a true good and wise spiritual friend.’ At that time, each Buddha will send great bodhisattvas to make offerings to you.

“Those bodhisattvas will first employ all the transformations and sovereign supernormal powers of the Lion’s Play that they have attained in those Buddha lands to make offerings to you. After those bodhisattvas have completed all their offerings, they will listen to you teach the Dharma and attain dharani gateways, samadhis, and patience. Having heard the Dharma, each will return to his own Buddha land and report to the Buddha, the World-Honored One, the events that occurred in your world.

“O Brahmin! All such things in your dream are signs indicating your attainment of the Way.

“Brahmin! In your dream, you saw within your abdomen innumerable kotis of great bodhisattvas seated cross-legged upon lotus daises, absorbed in meditative samadhi. This signifies that, in a future life, after you have attained Anuttara-samyak-sambodhi, you will continue to exhort, teach, and transform immeasurable hundreds of thousands of myriads of kotis of beings, causing them to become irreversible from Anuttara-samyak-sambodhi.

After you enter unsurpassed nirvana, in future ages immeasurable Buddhas, Dharma Kings, and World-Honored Ones throughout the worlds of the ten directions will together praise your name, saying: ‘In the past, as many kalpas ago as there are fine particles of dust, during a certain great kalpa there appeared a Buddha bearing such-and-such a name. It was this Buddha, the World-Honored One, who exhorted, taught, and transformed us, establishing us securely upon the path to Anuttara-samyak-sambodhi and causing us to become irreversible.

Because of this, today we have attained Anuttara-samyak-sambodhi and become Kings of the True Dharma.’

“O Brahmin! All such things in your dream are signs indicating your attainment of the Way.

“Brahmin! In your dream, you saw people whose faces resembled those of pigs, and even those of monkeys. Their bodies were filthy and smeared with blood, and they ate all manner of worms and insects. After eating, they went and sat beneath ilan trees, where immeasurable beings tore at and devoured their bodies until only their skeletons remained. Having abandoned those skeletons, they repeatedly took birth in other bodies. This signifies foolish people who cultivate the Three Meritorious Practices, knowing only how to give, discipline themselves, and carefully guard their bodies and speech. Even if such people are born in the Heaven of Mastery over Others’ Transformations, they must still undergo the suffering of decline and extinction.

“If beings are born in the human realm, they must undergo such sufferings as birth, aging, illness, death, sorrow, lamentation, pain, and distress; separation from those they love; meeting those they hate; and failure to obtain what they seek... If they are born in the realm of hungry ghosts, they must undergo the suffering of hunger and thirst. If they are born among animals, they must undergo the sufferings of ignorance and darkness, as well as the pain of being beheaded and flayed.

If they are born in the hells, they must undergo every kind of suffering... If, wishing to leave such sufferings far behind, they therefore cultivate the Three Meritorious Practices, seeking to become a heavenly king or a Wheel-Turning Sage King, or wishing to rule over one of the Four Continents, or even all Four Continents, such foolish people are themselves devouring all beings, and those beings in turn come back to devour those foolish people.

Thus they revolve endlessly through birth and death, beyond all calculation!

“O Brahmin! What you saw in your dream is a sign of enduring suffering for a long time within birth and death.

“Brahmin! In your dream, you saw people wearing garlands and jeweled necklaces made of sumana flowers, riding in small, ugly ox-drawn carts, and hastening southward along an erroneous road. O Brahmin! This is a sign of those who abide securely in meritorious and wholesome deeds, who are able to discipline themselves and attain peace, tranquility, and stillness, and who proceed toward the fruition of the shravaka vehicle.’

“Good man! At that time, the Brahmin Ratnagarbha then said to the Wheel-Turning King: ‘Great King, you should know that a human body is difficult to obtain, yet today the Great King has obtained one. The appearance in the world of Buddhas, the World-Honored Ones, is extremely difficult to encounter—more difficult even than the blossoming of the udumbara flower.

Skillfully disciplining the mind of craving and arousing wholesome vows are likewise exceedingly difficult. Great King! If today the Great King vows to be born in either the heavenly or human realm, that is the very root of suffering.

If you wish to become the ruler of one of the Four Continents, or even of two, three, or all Four Continents, all these are likewise roots of suffering, causing one to wander endlessly through birth and death.”

“Great King! Whether one is born in the realm of gods or humans, all is impermanent and bears no fixed characteristics, like a mighty wind. Those who delight in and cling to the five sensual pleasures without knowing weariness or detachment are like children infatuated with the moon reflected in water.

Those who vow to dwell among gods and humans in order to enjoy unrestrained pleasures will, life after life, be born in the hells and undergo countless sufferings. If born in the human realm, they must endure the suffering of separation from those they love and association with those they hate. If born in a heavenly realm, they must endure the suffering of decline and extinction, and afterward, life after life, the suffering of dwelling within the womb.

There are also every kind of suffering arising because sentient beings constantly contend with and devour one another, taking one another’s lives. It is only because they are ignorant and unknowing, like little children, that they do not become weary at heart!

“Why is this so? Because they have become separated from spiritual friends. Because they do not give rise to right and wholesome vows. Because they do not practice diligently. Because they do not attain what should be attained. Because they do not clearly understand what should be understood. Because they do not realize what should be realized.

“Those who are ignorant like little children possess no discerning understanding. Only the bodhi-mind can completely transcend all suffering and, moreover, give rise to disenchantment and detachment. The cycle of birth and death in the world is perpetual suffering; therefore, the more one delights in pleasure, the more one increases one’s suffering and afflictions.

“Great King! You should now carefully contemplate the many kinds of suffering found within birth and death!

“Great King! You have now made offerings to the Buddha and planted roots of goodness. You should therefore give rise to deep and steadfast faith in the Three Jewels.

“Great King, you should know that those who make offerings to the Buddha, the World-Honored One, will possess great wealth in future lives. Those who delight in observing the precepts will be born among gods or humans in future lives. And those who listen to the true Dharma today will possess wisdom in future lives.

“Great King! You have now accomplished all these things and should most certainly give rise to the aspiration for Anuttara-samyak-sambodhi!’

“At that time, the Wheel-Turning King replied: ‘Brahmin! I have no need at present for such lofty and distant awakening. My heart now delights in and cherishes the cycle of birth and death. It is precisely for this reason that I practice giving, observe the precepts, and listen to the Dharma. Brahmin! I think that attaining unsurpassed bodhi is exceedingly difficult!’

“The Brahmin then said to the king: ‘The pure path of liberation requires only wholehearted aspiration and the complete power of vows. The path is undefiled because the mind is purified. The path is true, upright, and direct because it is free from flattery and crookedness. The path is pure and refreshing because it has left the afflictions far behind. The path is vast and expansive because it is unobscured and unobstructed. The path is all-embracing because it contains abundant contemplation. The path is fearless because one commits no evil deeds.

“The path is rich and abundant because one practices the perfection of giving. The path is pure because one practices the perfection of morality. The path is selfless because one practices the perfection of patience. The path never comes to rest because one practices the perfection of diligence. The path is undisturbed because one practices the perfection of meditative concentration. The path skillfully discerns and distinguishes because one practices the perfection of wisdom.

“The path is the destination of true wisdom because one practices great loving-kindness. The path is irreversible because one practices great compassion. The path is ever joyful because one practices great sympathetic joy. The path is firm and enduring because one practices great equanimity.

“The path is free from thorns because one always knows to abandon desire and anger. The path is ever peaceful, secure, and secluded because the mind is unobstructed. The path is free from deceit because one skillfully discerns forms, sounds, fragrances, flavors, and tangible objects. The path vanquishes Mara because one skillfully discerns the skandhas, ayatanas, and dhatus. The path abandons Mara because it abandons every fettering affliction.

“The path is wondrous and supreme because it abandons the thoughts of shravakas and pratyekabuddhas. The path manifests everywhere because it is protected and sustained by all Buddhas. The path is as precious as a jewel because it is complete in all wisdom. The path is luminous and pure because its luminous wisdom is unobstructed. The path is skillfully taught because it is always supported by spiritual friends.

“The path is always impartial because it severs all attachment and aversion. The path is free from dust because it abandons the defilements of anger, resentment, and hatred. The path always tends toward goodness because it abandons everything unwholesome.

“Great King! Such is the path. It can lead us to peace and happiness, even to the attainment of nirvana. Therefore, Great King, you should most certainly give rise to the aspiration for Anuttara-samyak-sambodhi!’

“At that time, the Wheel-Turning Sage King replied: ‘Brahmin! Although the Tathagata has now appeared in the world and has a lifespan of eighty thousand years, this still has a limit. He cannot, for the sake of all sentient beings, eliminate all evil karma and plant every root of goodness; nor can he cause them, after planting roots of goodness, to attain the noble fruits; or to attain the Dharma gates of dharani, samadhi, and patience; or to acquire the wondrous and supreme roots of goodness of bodhisattvas and receive from the Buddhas a prediction of Anuttara-samyak-sambodhi; or, possessing only a few roots of goodness, to be born among gods or humans and enjoy pleasures.

All such things arise solely because each sentient being individually receives the wholesome or unwholesome karmic results that are their own.

“Brahmin! If among sentient beings there is even a single person who has no roots of goodness, the Tathagata cannot teach that person how to eliminate suffering and affliction. Although the Tathagata, the World-Honored One, is a field of merit, he still cannot cause those without roots of goodness to eliminate their suffering and afflictions!

“Brahmin! If I were to give rise to the aspiration for Anuttara-samyak-sambodhi, then while practicing the bodhisattva path, cultivating the Mahayana Dharma, entering the inconceivable Dharma gate, teaching and transforming sentient beings, and performing the works of a Buddha, I would never vow to give rise to the bodhi-mind in an evil world bearing the five defilements.

“When I practice the bodhisattva path and vow to attain Anuttara-samyak-sambodhi, the sentient beings in that world shall be free from every suffering and affliction. Only if I can obtain such a Buddha-land shall I attain Anuttara-samyak-sambodhi.’

“Good man! At that time, the Tathagata Treasure-Store entered a samadhi called Beholding the Manifold Adornments. Having entered that samadhi, he manifested various miraculous transformations and emitted brilliant rays of light.

Through the power of that samadhi, the worlds throughout the ten directions became clearly visible in every aspect. In each direction were innumerable Buddha lands, as numerous as fine motes of dust, adorned in every manner. In some Buddha worlds, the Buddhas had already entered nirvana.

In some Buddha worlds, the Buddhas had only just entered nirvana. In some worlds, bodhisattvas had only just taken their seats at the place of awakening beneath the Bodhi tree and subdued the armies of Mara. In some Buddha worlds, the Buddhas had just attained awakening and immediately turned the wheel of the true Dharma.

In some Buddha worlds, the Buddhas had attained awakening long before and only then turned the wheel of the true Dharma. Some worlds were entirely filled with great bodhisattvas, and even the names ‘sravaka’ and ‘pratyekabuddha’ did not exist there. In some Buddha worlds, the Buddhas were teaching the Dharma of the sravakas and pratyekabuddhas.

Some worlds had no Buddha, nor any bodhisattvas, sravakas, or pratyekabuddhas. Some worlds were evil and afflicted by the five defilements. Some worlds were wondrously pure, entirely free from evil and impurity.

Some worlds were inferior and impure. Some worlds were adorned, pure, wondrous, and beautiful. In some worlds, lifespans were immeasurably long.

In some worlds, lifespans were exceedingly short. Some worlds were undergoing the great calamity of fire. Some worlds were undergoing the great calamity of flood.

Some worlds were undergoing the great calamity of wind. Some worlds were only just about to form. Some worlds had already formed completely.

“There were immeasurable world realms such as these, and the Buddha’s wondrous light of wisdom shone throughout them all, causing them to appear clearly.

“At that time, the entire assembly clearly beheld the innumerable pure world realms of the Buddhas, adorned in every manner.

“Then the Brahmin Treasure-Ocean said to the Wheel-Turning King: ‘Great King! You have now beheld the worlds of the Buddhas with all their various adornments. You should therefore arouse the aspiration for anuttara-samyak-sambodhi and, according to your wishes, seek one of those Buddha lands.’

“Good man! The Wheel-Turning King then joined his palms, faced the Buddha, and said: ‘World-Honored One! Through what karma do bodhisattvas obtain pure world realms? Through what karma must they dwell in impure world realms? Through what karma do they obtain immeasurable lifespans? Through what karma are their lifespans short?’

“The Buddha told the noble king: ‘Great King, you should know that through the vows they make, bodhisattvas accept pure world realms free from all evil and the five defilements; and likewise, through the vows they make, they accept evil world realms afflicted by the five defilements.’

“The noble king then said to the Buddha: ‘World-Honored One! I shall now return to the city, find a quiet place, and concentrate my mind in contemplation. Only afterward shall I make my vows. In accordance with the characteristics I have seen of Buddha lands free from the five defilements, I shall vow to seek a pure and adorned world realm.’

“The Buddha told the noble king: ‘Great King! Now is indeed the appropriate time.’

“Good man! The Wheel-Turning King then bowed his head in homage to the Buddha and the Sangha of bhiksus, respectfully circumambulated them three times, and withdrew. As soon as he returned to the city, he selected a quiet place within the palace, sat upright, and single-mindedly contemplated and cultivated all the adornments of the Buddha land he vowed to obtain.

“Good man! The Brahmin Treasure-Ocean next said to Prince Unfeigned: ‘Good man! You too should now arouse the aspiration for anuttara-samyak-sambodhi. The Three Meritorious Deeds that you have practiced and cultivated—giving, self-discipline, and the skillful restraint of bodily and verbal karma—together with all the wholesome karma arising from pure cultivation, should all be dedicated to the attainment of anuttara-samyak-sambodhi.’

“The prince then replied: ‘First, I should return to the palace, select a quiet place, sit upright, and contemplate. If I am truly able to arouse the aspiration for anuttara-samyak-sambodhi, I shall return here and, in the presence of the Buddha, resolutely arouse that aspiration and vow to obtain a Buddha land endowed with every wondrous purity.’

“The prince then bowed his head in homage to the Buddha and the Sangha of bhiksus, respectfully circumambulated them three times, and withdrew. Upon returning to the palace, he selected a quiet place, sat upright, and single-mindedly contemplated and cultivated all the adornments of the Buddha land he vowed to obtain.

“Good man! The Brahmin Treasure-Ocean then said to the second prince: ‘Good man! You too should now arouse the aspiration for anuttara-samyak-sambodhi.’

“In this manner, all one thousand sons of the noble king were instructed and transformed in succession by the Brahmin Treasure-Ocean, who caused them to arouse the aspiration for anuttara-samyak-sambodhi.

“The Brahmin Treasure-Ocean then continued to instruct and transform eighty-four thousand lesser kings, together with more than ninety-two thousand kotis of sentient beings, causing them all to arouse the aspiration for anuttara-samyak-sambodhi. They all said: ‘Brahmin! Each of us should now return to our own dwelling, select a quiet place, sit upright, and contemplate and cultivate all the adornments of the Buddha land that we vow to obtain.’

“Thus, for seven years, all of them remained single-minded and tranquil. Each stayed in his own dwelling, sitting upright and single-mindedly contemplating and cultivating all the adornments of the Buddha land he vowed to obtain.

“Good man! The Brahmin Treasure-Ocean then thought to himself: ‘I have now instructed and transformed immeasurable hundreds of thousands of kotis of nayutas of sentient beings, causing them to arouse the aspiration for anuttara-samyak-sambodhi. I have also invited the Buddha and the great assembly to accept offerings of all necessities for seven years. If, in a future life, I am certain to attain anuttara-samyak-sambodhi and my vows are to be fulfilled, I should exhort and encourage the devas and the various classes of nagas, spirits, asuras, gandharvas, kimnaras, mahoragas, yaksas, raksasas, kumbhandas, and others, causing them all to arouse the aspiration to make offerings to the Buddha and the great assembly.’

“Good man! The Brahmin Treasure-Ocean then brought to mind the Heavenly King Vaisravana.

“Good man! The Heavenly King immediately knew the Brahmin’s thought. Surrounded respectfully by immeasurable hundreds of thousands of kotis of yaksas, he went together with them to the Brahmin. That very night, he stood before the Brahmin and said: ‘Brahmin! What would you instruct me to do?’

“The Brahmin asked: ‘Who are you?’

“The Heavenly King Vaisravana replied: ‘Brahmin! Have you ever heard of the Heavenly King Vaisravana? I am he. What would you instruct me to do?’

“The Brahmin then said: ‘Excellent, Great King, that you have come here! I am now making offerings to the Buddha and the great assembly. Are you able to assist me in making these offerings?’

“The Heavenly King Vaisravana said: ‘I shall respectfully follow your instructions. Please tell me freely what should be done.’

“The Brahmin said: ‘Great King, if you are able to comply with my wish, please cause the yakshas also to arouse the aspiration for Anuttara-samyak-sambodhi, and tell them all this: If you wish to obtain blessed rewards and attain the fruit of Anuttara-samyak-sambodhi, then each day cross the great ocean to seek such fragrant woods as ox-head sandalwood and aloeswood, together with other kinds of fragrant wood, all manner of incense, and all manner of flowers. Bring them back here and, day after day, make offerings to the Buddha and the Sangha just as I do.’

“Having heard this, the Heavenly King returned to his celestial palace, sounded the drum to summon all the yakshas and rakshasas, and told them: ‘Do you know that in Jambudvipa there is now a Wheel-Turning Sage King named Aranemin, and that a Brahmin named Ratnagarbha serves as the Sage King’s chief minister? That chief minister has invited the Buddha and the Sangha to accept offerings of all necessities for seven years. You should rejoice in that meritorious deed. Having rejoiced in it, you should dedicate the roots of goodness thereby gained toward the attainment of Anuttara-samyak-sambodhi.’

“Good man! At that time, hundreds of thousands of immeasurable kotis of nayutas of yakshas joined their palms and said: ‘If the Brahmin Ratnagarbha has, for seven years, offered all necessities to the Tathagata and the Sangha of bhikshus, we rejoice in the blessed rewards and roots of goodness arising from that deed. Through the roots of goodness born of such rejoicing, may we all attain the fruit of Anuttara-samyak-sambodhi.’

“The Heavenly King then said: ‘Listen carefully. If you wish to acquire abundant merit and roots of goodness, cross the great ocean each day and help that Brahmin seek ox-head sandalwood and aloeswood. Bring them back so that he may use them as fuel to cook food offered to the Buddha and the Sangha of bhikshus.’

“At that time, ninety-two thousand yakshas said with one voice: ‘Heavenly King! We now vow that, throughout these seven years, we shall constantly go forth to obtain ox-head sandalwood and aloeswood and bring them back to that Brahmin, so that he may use them as fuel to cook food offered to the Buddha and the Sangha of bhikshus.’

“Another forty-six thousand yakshas also said with one voice: ‘We shall seek exquisite fragrances and bring them back to that Brahmin, so that he may use them as offerings to the Tathagata and the Sangha of bhikshus.’

“Another fifty-two thousand yakshas also said with one voice: ‘We shall seek all kinds of flowers and bring them back to that Brahmin, so that he may use them as offerings to the Tathagata and the Sangha of bhikshus.’

“Another twenty thousand yakshas also said with one voice: ‘We shall seek the finest and most savory essences and bring them back to that Brahmin, so that he may use them to season the food offered to the Tathagata and the Sangha of bhikshus.’

“Another seventy thousand yakshas also said with one voice: ‘We shall go there and personally prepare the foods offered to the Tathagata and the Sangha of bhikshus.’

“Good man! At that time, the Brahmin Ratnagarbha again thought: ‘Next, I should exhort and encourage the Heavenly King Virudhaka, the Heavenly King Virupaksha, and the Heavenly King Dhritarashtra.’

“As soon as he had this thought, the three Heavenly Kings immediately became aware of it and appeared together before the Brahmin. After hearing his exhortation, each returned to his own dwelling.

“Virudhaka, together with hundreds of thousands of kotis of nayutas of kumbhandas; the Heavenly King Virupaksha, together with hundreds of thousands of immeasurable kotis of nayutas of dragons; and Dhritarashtra, together with hundreds of thousands of immeasurable kotis of nayutas of gandharvas, all aroused the aspiration for Anuttara-samyak-sambodhi, just as the Heavenly King Vaishravana and all the yakshas had done.

“Good man! At that time, the Brahmin Ratnagarbha again thought of the Four Heavenly Kings in the second world realm. Through the Buddha’s majestic spiritual power, those Four Heavenly Kings appeared before the Brahmin and said: ‘Brahmin! What instruction do you now wish to give us?’

“The Brahmin Ratnagarbha replied: ‘I now exhort you and your retinues to arouse the aspiration for Anuttara-samyak-sambodhi.’

“The Four Heavenly Kings replied together: ‘We shall reverently obey your instruction.’

“Each then returned to his own dwelling, and together with all his retinue aroused the aspiration for Anuttara-samyak-sambodhi.

“In this way, the Brahmin Ratnagarbha successively exhorted beings throughout the entire three-thousand-great-thousand world system. Hundreds of thousands of Heavenly Kings Vaishravana all aroused the aspiration for Anuttara-samyak-sambodhi; likewise, hundreds of kotis of Heavenly Kings Virudhaka, hundreds of kotis of Heavenly Kings Virupaksha, and hundreds of kotis of Heavenly Kings Dhritarashtra each aroused the aspiration for Anuttara-samyak-sambodhi together with their respective retinues.

“Good man! At that time, the Brahmin again thought: ‘If, in a future life, I shall certainly attain the fruit of Anuttara-samyak-sambodhi, if my vows shall be fulfilled and I shall gain benefit for myself, I will cause all the devas to share in this merit as well, and I will exhort and inspire them to arouse the aspiration for Anuttara-samyak-sambodhi. If, through these roots of goodness, I shall certainly attain the fruit of Anuttara-samyak-sambodhi in a future life, then the Heavenly King of the Trayastrimsha Heaven will come here to meet me; the divine princes of the Yama, Tushita, Nirmanarati, and Paranirmita-vashavartin heavens will also come here to meet me.’

“Good man! As soon as the Brahmin had finished forming this thought, the Heavenly King of the Trayastrimsha Heaven, the Heavenly King of the Yama Heaven, the Heavenly King of the Tushita Heaven, the Heavenly King of the Nirmanarati Heaven, and the Heavenly King of the Paranirmita-vashavartin Heaven all appeared together before the Brahmin. They asked: ‘Brahmin! What instruction do you now have for us?’

“The Brahmin asked: ‘Who are you?’

“At that time, each of the five Heavenly Kings announced his own name and then said: ‘Brahmin! Was it not because you had some instruction to give us that you summoned us to assemble here?’

“The Brahmin replied: ‘Heavenly Kings, your celestial realms are replete with beautiful and precious palaces and towers, jeweled trees, trees that yield garments, fragrant trees, trees of beautiful flowers, and trees of excellent fruits. There are precious seats spread with every kind of fine silk and costly fabric; all manner of exquisite implements; beautiful and precious jeweled necklaces; banners and canopies, all fashioned from treasures unique to the celestial realms; every kind of splendid adornment; and all manner of rare and wondrous music. You may now use all these exquisite things to adorn this Jambu forest and make offerings to the Buddha and the Sangha of bhikshus.’

“At that time, all five Heavenly Kings replied with one voice: ‘We shall reverently obey your instruction!’

“Then each of the heavenly kings returned to his own abode. The heavenly king of the Trayastrimsa Heaven summoned the devaputra Virudhaka; the heavenly king of the Yama Heaven summoned the devaputra Aduman; the heavenly king of the Tusita Heaven summoned the devaputra Luxi; the heavenly king of the Heaven of Delight in Transformations summoned the devaputra Cudara; and the heavenly king of the Heaven of Freely Enjoying Transformations by Others summoned the devaputra Nanda.

They each instructed those devaputras, saying: ‘Now descend to Jambudvipa and adorn that Jambu grove with every manner of exquisite ornament. Hang jeweled necklaces and arrange seats like those of the heavenly kings, making everything splendidly adorned. For the Tathagata, construct lofty towers of precious jewels exactly like the jeweled towers in the Trayastrimsa Heaven.’

“Having heard these instructions, the devaputras immediately manifested in Jambudvipa. That very night, they completed every manner of splendid adornment throughout the Jambu grove, embellishing it with jeweled trees, banners, and pennants. For the Tathagata, they also constructed a lofty tower of the seven treasures like the jeweled towers in the Trayastrimsa Heaven.

“After adorning the Jambu grove with precious objects, the devaputras returned to their heavenly palaces. Each reported to his heavenly king: ‘Great King, we went to that grove and adorned it with precious objects so that it differs in no way from this place. For the Tathagata, we also constructed a lofty tower of the seven treasures exactly like the jeweled towers in the Trayastrimsa Heaven.’

“Good man! The heavenly kings of the Trayastrimsa Heaven, the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformations, and the Heaven of Freely Enjoying Transformations by Others then manifested in Jambudvipa. They approached the brahmin Ratnasamudra and said: ‘Brahmin! We have adorned that grove for the Buddha and the Sangha. If you have any further instructions for us, please speak.’

“The brahmin Ratnasamudra said: ‘Each of you should return to your heavenly palace, employ your sovereign powers to assemble the devas, and tell them this: At present in Jambudvipa there is a brahmin named Ratnasamudra who, for seven years, has fully offered every necessity to the Buddha, the World-Honored One, and the immeasurable Sangha. You should rejoice in this meritorious deed. Having rejoiced, dedicate the merit toward attaining anuttara-samyak-sambodhi. Then go together to the Buddha, bow in homage to the Buddha, the World-Honored One, and the bhiksu Sangha, offer them the necessities of life, and listen to the wondrous true Dharma.’

“Having heard the instructions of the brahmin Ratnasamudra, the five heavenly kings each returned to his own heavenly palace.

“At that time, Sakra Devendra, heavenly king of the Trayastrimsa Heaven, assembled the devas and told them: ‘You should know that in Jambudvipa there is a wheel-turning sage-king named Aranemin and a brahmin named Ratnasamudra, who is the sage-king’s chief minister. That chief minister invited the Buddha, the World-Honored One, and immeasurable kotis of members of the Sangha to accept his offerings, and for seven years he provided them fully with every necessity. I have now adorned the Jambu grove with precious objects for the Buddha and the bhiksu Sangha. You should rejoice in this cause and condition of wholesome roots. Having rejoiced, dedicate the merit toward attaining anuttara-samyak-sambodhi, thereby also enabling that brahmin to fulfill his aspiration.’

“Good man! At that time, hundreds of thousands of immeasurable kotis of nayutas of devaputras in the Trayastrimsa Heaven reverently joined their palms and said: ‘We all now rejoice in those wholesome roots. Through this rejoicing, may all of us attain anuttara-samyak-sambodhi.’

“Upon returning to their heavenly palaces, the heavenly kings of the Yama Heaven, the Tusita Heaven, the Heaven of Delight in Transformations, and the Heaven of Freely Enjoying Transformations by Others likewise assembled the devas and told them: ‘You should know that in Jambudvipa there is a wheel-turning sage-king named Aranemin and a brahmin named Ratnasamudra, who is the sage-king’s chief minister. That chief minister invited the Buddha, the World-Honored One, and immeasurable kotis of members of the Sangha to accept his offerings, and for seven years he provided them fully with every necessity.

I have now adorned the Jambu grove with precious objects for the Buddha and the bhiksu Sangha. You should rejoice in this cause and condition of wholesome roots. Having rejoiced, dedicate the merit toward attaining anuttara-samyak-sambodhi, thereby also enabling that brahmin to fulfill his aspiration.’

“Good man! At that time, in each of those four heavens there were hundreds of thousands of immeasurable kotis of nayutas of devaputras. They all reverently joined their palms and said: ‘We all now rejoice in those wholesome roots. Through this rejoicing, may all of us attain anuttara-samyak-sambodhi.’

“The five heavenly kings then said to the devaputras: ‘Today you should go to Jambudvipa to meet the Buddha Ratnagarbha and the bhiksu Sangha. Bow before them, circumambulate them, reverently make offerings, honor them, and praise them.’

“Good man! That very night, each of the five heavenly kings brought with him devaputras, devakanyas, boys, and girls, surrounded by hundreds of thousands of kotis of nayutas of attendants. They manifested before the Buddha, bowed at the feet of the Buddha and the bhiksu Sangha, and remained there listening to the Buddha teach the Dharma until dawn. They then manifested in the sky and showered down every kind of heavenly flower—utpala flowers, padma flowers, kumuda flowers, pundarika flowers, sumana flowers, varsika flowers, atimuktaka flowers, campaka flowers, mandara flowers, mahamandara flowers, and others. They also sounded heavenly drums and played heavenly music as offerings to the Dharma assembly.

“Good man! The brahmin Ratnasamudra then thought: ‘If, in a future life, I shall certainly attain anuttara-samyak-sambodhi, if my vows shall be fulfilled and I shall gain benefit for myself, then I should teach and transform the asuras, causing them all to arouse the aspiration for anuttara-samyak-sambodhi.’

“Good man! As soon as the brahmin had formed this thought, five asura kings manifested before him, followed in succession by hundreds of thousands of immeasurable kotis of nayutas of asuras. Among them were male asuras, female asuras, boys, and girls. In accordance with the instructions of the brahmin Ratnasamudra, they all aroused the aspiration for anuttara-samyak-sambodhi. They then all went to the Buddha to hear and receive the wondrous true Dharma.

“Good man! The brahmin Ratnasamudra then thought: ‘If, in a future life, I shall certainly attain anuttara-samyak-sambodhi, if my vows shall be fulfilled and I shall gain benefit for myself, then I should teach and transform Mara Papiyan, causing them all to arouse the aspiration for anuttara-samyak-sambodhi.’

“Good man! At that time, Mara Papiyan immediately knew the thought in the mind of the Brahmin Ratnagarbha. He at once came before the Brahmin together with hundreds of thousands of immeasurable kotis of nayutas of men, women, boys, and girls. They all followed his instructions and aroused the aspiration for anuttara-samyak-sambodhi, then went together to the Buddha to hear and receive the wondrous true Dharma.”

THE COMPASSIONATE LOTUS SUTRA

END OF VOLUME II