大方便佛報恩經

Volume Two

03. CHAPTER THREE: COUNTERACTIVES

At that time, the Blessed One was amidst the great assembly, like the orb of the sun radiating brilliant light and outshining all the other celestial bodies; like a great dragon coiling and circling through the clear and empty realm, splendid and radiant, its majestic light dazzling, its form beyond comparison—when one looked upon it, one’s eyes were dazzled; when one contemplated it, one’s mind became bewildered. It was also as when the sun rises and the light of fireflies immediately becomes hidden and no longer appears.

Although the sun and moon possess hundreds of thousands of rays of light, compared with the radiance of King Shakra, they are like a mere dot of ink. Although King Shakra possesses pure, sublime radiance, compared with the radiance of the Great Brahma King, it is like pottery shards and gravel compared with a luminous mani jewel. Although the Great Brahma King possesses hundreds of thousands of pure, sublime rays of light, compared with the radiance of the Tathagata, they are likewise no more than a dot of black ink.

Why is this? The constant radiance of the Tathagata shines universally throughout the worlds of the ten directions. Among all the sentient beings therein, whoever encounters that radiance of the Buddha—the blind gain sight; the hunchbacked become upright again; those with crippled limbs regain sound hands and feet; and those lost in delusion clearly behold the true and luminous path.

In brief, everything that is not as one wishes becomes as one wishes.

At that time, within the assembly, seventy great bodhisattva mahasattvas rose from their seats, bowed with their heads and faces at the Buddha’s feet, circumambulated him hundreds of thousands of times, and then withdrew to one side. With one voice, they uttered hundreds of thousands of verses praising the Tathagata. The names of these bodhisattvas were: Bodhisattva Bat Tu Nghi, Bodhisattva Ly Giac Am, Bodhisattva Duy Niem An, Bodhisattva Ly Cau Xung, Bodhisattva Vo Luong Am, Bodhisattva Dai Danh Van, Bodhisattva Minh Doa Ke, Bodhisattva Lien Su Tu, Bodhisattva Doc Du Bo, Bodhisattva Xa So Niem, Bodhisattva Tri Tich, Bodhisattva Y Thien Tru, Bodhisattva Vo Cuc Tuong, Bodhisattva Tue Quang Dieu, Bodhisattva Tieu Cuong Y, Bodhisattva Nang Ung Ho, Bodhisattva Chi Thanh Anh,

Bodhisattva Lien Hoa Gioi, Bodhisattva Chung Chu An, Bodhisattva Thanh Tue Nghiep, Bodhisattva Tuong Cong Huan, Bodhisattva Vo Tu Nghi, Bodhisattva Tinh Pham Thi, Bodhisattva Bao Su Nghiep, Bodhisattva Xu Thien Hoa, Bodhisattva Thien Tu Duy, Bodhisattva Vo Han Phap, Bodhisattva Danh Van Y, Bodhisattva Di Bien Tich, Bodhisattva Tu Tai Mon, Bodhisattva Thap Chung Luc, Bodhisattva Huu Thap Luc, Bodhisattva Dai Thanh Man, Bodhisattva Vo So Viet, Bodhisattva Du Tich Nhien, Bodhisattva Tai U Bi, Bodhisattva Vo So Thien, Bodhisattva Tu Di Quang, Bodhisattva Cuc Trong Tang, Bodhisattva Nhan Sieu Viet, Bodhisattva Nhi Doc Bo, Bodhisattva Uy Than Thang, Bodhisattva Dai Bo Gioi, Bodhisattva Di Son Ho, Bodhisattva Tri Tam The, Bodhisattva Huu Cong Huan, Bodhisattva Tuyen Danh Xung,

Bodhisattva Nhat Quang Minh, Bodhisattva Su Tu Anh, Bodhisattva Thoi Tiet Vuong, Bodhisattva Thi Hien Huu, Bodhisattva Quang Vien Chieu, Bodhisattva Son Su Tu, Bodhisattva Huu Thu Thi, Bodhisattva Mac Nang Thang, Bodhisattva Vi Toi Trang, Bodhisattva Hy Duyet Xung, Bodhisattva Kien Tinh Tien, Bodhisattva Vo Ton Dam, Bodhisattva Huu Danh Xung, Bodhisattva Vo Khung Bo, Bodhisattva Vo Truoc Thien, Bodhisattva Dai Minh Dang, Bodhisattva The Quang Dieu, Bodhisattva Vi Dieu Am, Bodhisattva Bao Cong Huan, Bodhisattva Tru Am Minh, Bodhisattva Vo Dang Luan, and others.

Before the Buddha, they all made this vow:

“After the Blessed One enters nirvana, we shall uphold the True Dharma and propagate it throughout the worlds of the ten directions, ensuring that it is never severed. Why is this? Today we have beheld the Tathagata’s sublime form and radiance, which are inconceivable and ineffable.

Within that radiance, we have all heard the Buddhadharma, which is inconceivable and ineffable. Having heard that Dharma, we have forever left far behind the afflictive obstructions accumulated over many kalpas. Our bodies and minds have become clear and radiant, shining like refined gold, and all living beings likewise benefit from the illumination of that radiance.

Reflecting upon such meritorious benefits, we regard the Tathagata as a great teacher and as a greatly compassionate father, and we constantly remain mindful of the Buddha’s kindness. Why is this? Having heard the True Dharma, before long we shall attain buddhahood, sit at the place of enlightenment, turn the wheel of the True Dharma, and deliver all sentient beings, enabling them all to hear the True Dharma, attain liberation from birth and death, and realize unsurpassed, perfect enlightenment.”

At that time, Shakyamuni Tathagata addressed the entire great assembly:

“Long ago in the distant past, throughout immeasurable hundreds of thousands of myriads of kotis of dust-particle asamkhya kalpas, these seventy-two bodhisattva mahasattvas made offerings to immeasurable hundreds of thousands of myriads of kotis of dust-particle numbers of Buddhas, as numerous as the sands of the Ganges. In the presence of those Buddhas, they constantly practiced the pure conduct and made offerings to the Buddhas without ever growing weary in mind.

With loving-kindness they cultivated themselves, skillfully upheld the Buddhadharma, never abandoned the mind of great compassion, and constantly performed deeds throughout the ten directions for the benefit of all sentient beings. If, at the time of death, any sentient being hears the name of one of these bodhisattvas, or two, or three, or four, up to all seventy-two, and invokes their names and takes refuge in them, then after death that person will be reborn in a Buddha-land, emerging by transformation from a lotus flower.

Free from sexual desire, that person will not dwell within a defiled and impure womb. Their body will be exceedingly pure, fragrant, and sublime, and they will be respected and cherished by everyone. Because they are respected and cherished by everyone, joy will arise in their heart.

Because of that joy, they will be able to arouse the aspiration for unsurpassed, perfect enlightenment and give rise to a mind of great compassion toward all sentient beings. Having aroused a compassionate mind, they will next give rise to the resolve to perform deeds benefiting sentient beings. Having given rise to the resolve to benefit sentient beings, they will further arouse the resolve never to abandon them.

“Through the mind that benefits sentient beings and the mind that benefits both oneself and others, they will eliminate the obstructive mind and attain a pure and tranquil mind. They will be able to draw near to good spiritual friends, constantly give rise to a respectful mind, listen to the Dharma with single-minded attention, remember and retain it without forgetting, contemplate its sublime meaning and principles, and understand much upon hearing little.

They will not wish to hear much while failing to understand its meaning. Next, they will believe that their own mind is true suchness, the true character of reality; they will believe that their own mind has the meaning of reality as it truly is. Having come to believe that their own mind has the meaning of reality as it truly is, they will next give rise to the mind that practices in accordance with the teaching.

Because they give rise to the mind that practices in accordance with the teaching, they will next give rise to the mind of non-retrogression. Because they give rise to the mind of non-retrogression, they will then give rise toward sentient beings to these counteractive reflections:

“‘Just as I do not wish to die, so too, throughout the three realms and the twenty-five states of existence, all beings with form or without form, those with four legs or many legs, down to creatures as small as ants and the like—whatever possesses life does not wish to die, just as I do not wish to die. Therefore, even at the cost of body and life, a bodhisattva will never take the life of another.

“‘Just as I possess wealth, silks, clothing, bedding, food, drink, elephants, horses, vehicles, kingdoms and cities, wife and children, body and limbs—which I constantly offer and safeguard—and do not wish others to seize what is mine, so too is it with all sentient beings. Therefore, even at the cost of body and life, a bodhisattva will never give rise to a mind of taking the clothing, possessions, food, or drink of sentient beings.’”

—Just as I do not wish others to seduce and violate my sisters, wives, concubines, or beautiful women, so too is it with all sentient beings. Therefore, even at the cost of body and life, a bodhisattva will never give rise to improper thoughts or a defiled mind toward another’s beauty, much less commit acts of illicit and evil sexual conduct.

—Just as I do not wish others to praise me to my face but disparage me behind my back, speak divisively, or utter harsh words to harm me, so too is it with all sentient beings. Therefore, even at the cost of body and life, a bodhisattva will never speak falsely or divisively, causing discord between one person and another.

—Just as I do not wish to be beaten and interrogated with whips and clubs, so too is it with all sentient beings. Therefore, even at the cost of body and life, a bodhisattva will never use whips or clubs to beat sentient beings.

—Just as I do not wish to suffer the torments of stocks, fetters, chains, and bonds, so too is it with all sentient beings. Therefore, even at the cost of body and life, a bodhisattva will never place sentient beings in stocks, fetters, chains, or bonds.

—Just as I do not wish others to use force and authority to oppress and suppress me, denying me the freedom to declare my innocence, so too is it with all sentient beings. Therefore, even at the cost of body and life, a bodhisattva will never inflict injustice upon sentient beings.

—When others make offerings to me, honor me, and praise me, causing me to rejoice, I shall always give sentient beings clothing, food, drink, bedding, seats, medicines, and everything that brings them peace and happiness. If I undertake a great work, whether a work for the Buddha, the Dharma, or the Sangha, but because my wisdom and abilities are limited I have no means to bring it to completion and consequently become distressed and afflicted, then if a wise person sees me in this condition and understands that, because my merit is insufficient, I cannot bring that work to completion, that person will say to me:

“Whatever you require, I shall provide it, so that your wishes may be fulfilled and that work may be completed.”

Upon hearing those words, my heart will rejoice. Therefore, I too shall always encourage, guide, and assist everyone in performing good deeds and benefiting sentient beings.

—If I am oppressed by a king, bandits, flood, fire, or government officials, and am bound and imprisoned, my heart will become sorrowful. When a wise person sees that I have encountered such suffering and hardship, that person will come to me and skillfully console me:

“You should not grieve. For your sake, I shall petition the king or the great ministers, provide wealth, or employ other skillful means so that you may be freed and no longer suffer these hardships and afflictions.”

Upon hearing those words, my heart will rejoice. Therefore, a bodhisattva always diligently studies crafts and arts and acquires all manner of exceptional skills, such as music, singing and performance, astronomy, geography, calculation, incantations, medicine, chariot driving, elephant riding, horsemanship, and the use of armor, swords, spears, bows, and arrows; the bodhisattva knows how to deploy and withdraw troops and possesses illustrious martial prowess.

Because I possess such wondrous skills, no one, whether king, great minister, or anyone else, dares oppose my wishes. Moreover, I possess every kind of wealth and treasure: clothing, food and drink, gold and jewels, bracelets, vaidurya, coral, amber, mother-of-pearl, agate, precious pearls, rose-colored gems, mani jewels, elephants, horses, carriages, palanquins, male and female servants, palace attendants and beautiful women, flowing springs and bathing pools, and towers and pavilions made of the seven treasures—wondrous things such as these in countless hundreds of thousands.

Although a bodhisattva possesses every kind of might and martial prowess, skill in the arts, hundreds of thousands of treasuries, elephants, horses, carriages, countless beautiful women, exquisite towers and pavilions, flowing springs and bathing pools, and all the five sensual pleasures to his complete satisfaction, his mind is never attached to them. Instead, he is always of few desires and content, delighting in secluded places in the mountains and forests where he cultivates meditative concentration.

Although dwelling among a great assembly and engaging in speech and discussion, his mind constantly enters Dharma gateways of counteraction. Although he mingles harmoniously with sentient beings in the ordinary world and possesses property, conducts transactions, and earns a livelihood and profit, he never commits evil but performs only deeds that benefit sentient beings.

If poor and afflicted people come to request whatever they need from the bodhisattva, he provides it all, fulfilling their wishes to their complete satisfaction.

—If a bodhisattva sees sentient beings who delight in seeking the Buddha-Dharma and who come to him, draw near, make offerings, attend upon and serve him—washing his feet, massaging him, washing and drying his garments, offering willow twigs and water for cleansing, dusting and sweeping, arranging his bed and seat, folding his blankets and pillows, providing lamps and candles at the three watches of each night—at dusk, midnight, and near dawn—and serving meals in the morning, at noon, and in the evening, presenting foods such as dat-bat-na, bo-xa-ni, and khu-da-ni, together with drinks such as hung-loi-su water, phuc-lac-ca fruit juice, grape juice,

and black rock honey—serving him in this manner for seven days or as many as sixty-three days because they wish to entreat the bodhisattva to hear the Buddha-Dharma:

At that time, although the bodhisattva sees that person providing such service, his mind still does not rejoice. Why is this? Because throughout the distant past, for immeasurable asamkhyeya kalpas, the bodhisattva has sought the Buddha-Dharma for the sake of all sentient beings, with one supreme original resolve: a mind that neither increases nor decreases, a compassionate mind, and a mind abiding in equality.

At times when the bodhisattva becomes a wheel-turning sage king, he constantly teaches all sentient beings by means of the Dharma of the ten wholesome actions. Everyone follows the bodhisattva’s intent, joyfully receives the teaching, and puts it into practice. After death, they are reborn in the heavenly realms, where they enjoy the wondrous pleasures of the five senses, honored, majestic, eminent, and noble, with everything accordant with their wishes.

They stand and sit within celestial palaces, ride horses and carriages through the celestial gardens, delight in music and entertainment, and joyfully partake of food and drink. Yet impermanence suddenly arrives: old age, illness, and death. Old and young, men and women alike, grieve and suffer in anguish, crying aloud, beating their breasts, tearing their hair, finding no savor in food or drink, their minds distraught and exhausted.

The dead are carried away on carts while their relatives weep and follow behind. When the burial is completed, the old and young, men and women, support one another as they return home. Because their pain and sorrow are so profound, some fall ill, some become deranged, and some even die.

The living suffer such great harm, while the dead gain no benefit whatsoever.

At that time, the wheel-turning sage king, accompanied by his retinue, travels throughout the borders of his realm. Seeing sentient beings undergoing such suffering and affliction, he feels great compassion and declares:

“Now I am king and govern this realm. Although I guide and transform all sentient beings through the Dharma of the ten wholesome actions, enabling them to enjoy such wondrous karmic rewards of the five sensual pleasures, they still cannot escape the painful states of birth, aging, illness, and death, nor the decay brought by impermanence. Thus it should be understood that, although I govern the realm by the true Dharma, it ultimately brings no benefit to anyone.

If it truly brings no benefit to anyone, how can I be called a wheel-turning sage king? How can I be called a great compassionate father? How can I be called a great king of physicians?

How can I be called a great guide who leads sentient beings upon the true path, reveals the way to nirvana, and enables them to realize the unconditioned path and forever abide in peace and happiness? Today, our names truly do not accord with our deeds.”

Suppose a man, nearly dying of thirst, ran everywhere east and west seeking water to drink. From afar he saw a dry well, and joy arose in his heart. He thought to himself: “Today, though it seemed that I was about to die, I have come back to life. Why is this? If I had found no water, I would certainly have died of thirst before long. Now that I have found such a fine well, I may surely hope to obtain clear, cool water to drink and escape death from thirst.”

Having thought thus, he immediately ran to the edge of the well, removed his robe and hung it in one place, then descended into the well to draw water. But he found no water; instead, he saw only venomous snakes, geckos, scorpions, centipedes, shards and stones, thorns, and all manner of foul weeds.

At that time, the thirsty man fell into despair. Not only did he obtain no water to drink, but he also encountered venomous creatures that spat poison at him. He tried to escape from the well, but because the well was crumbling and decayed, he fell all the way to the bottom, just as one might fall from a high mountain to the ground below. The well was as deep as the flight of an arrow, and it had neither steps nor any rope or staff. Even though he wished to exert all his strength and leap upward, he could not get out. Exhausting all his strength and breath, he fell back again to the bottom of the well and was gnawed by the venomous snakes. Before his life had entirely ended, he said:

—Had I known beforehand that this well contained no water, I would not even have wished to look at it, much less come here to draw water. Today I have met with such poisonous suffering because this well deceived me.

At that time, the Wheel-Turning Sage King saw the people—households, men, and women—separated from those they loved and enduring suffering and affliction. He then said:

—Today, my body is like a well without water. Although it bears the name “well,” it contains no water. Though I govern the realm by the true Dharma and provide the people with a course to follow, in the end I bring benefit to no one.

The people even lose their bodies and lives and suffer such affliction. Although I now occupy the station of a Wheel-Turning Sage King, possess the seven treasures in full, teach by means of the ten wholesome deeds, and govern the realm according to the true Dharma, enabling sentient beings to be born in the human and heavenly realms and enjoy the subtle pleasures of the five desires, they still cannot escape birth, aging, illness, and death; separation from those they love; encountering those they hate; grief and suffering; or bitter weeping and lamentation.

This is my fault; how could it be the fault of sentient beings? Why is this? It is precisely because I do not possess the supramundane Dharma with which to benefit all sentient beings.

Although sentient beings come to me to inquire about and receive wholesome teachings, hoping to attain peace and happiness, in truth they cannot cross beyond the ocean of suffering of birth and death.

At that time, the Wheel-Turning Sage King further thought to himself: “Today, I am like a man without wisdom, a greatly foolish donor. Once, during a severe drought, no rain fell for seven years, and all the trees withered. It was a time of famine, when grain and rice were exceedingly costly. The people were hungry and thirsty, eating only vegetables in place of rice, drinking blood and eating flesh, and slaughtering one another, although in truth they had committed no offense against one another. Fathers even ate the flesh of their children, and children ate the flesh of their parents; brothers, husbands and wives, and children devoured one another.

“At that time, the great donor went about observing the land. He saw sentient beings haggard from hunger and thirst, emaciated and trembling, their bodies dark and unsightly. Upon their shoulders, some carried loads consisting entirely of human corpses: heads, hands, finger joints, arms, spines, ribs, shoulder blades, knees, and toes; or livers, gallbladders, small intestines, and large intestines.

“At that time, the great donor quietly asked:

—What are those things you are carrying?

“The man replied:

—The things I carry are entirely the heads, hands, arms, joints, and other parts of the dead.

“The great donor asked:

—Why are you carrying the arms, joints, and other parts of the dead?

“The man replied:

—Do you not know? A severe drought has brought famine. Grain and rice are exceedingly costly, and the people, tormented by hunger and thirst, devour one another. The things I am carrying are precisely my food.

“At that time, upon hearing these words, the donor was greatly terrified. The hairs of his body stood on end, and he fainted and fell to the ground. Cold water had to be sprinkled on his face, and only after a long while did he regain consciousness. He then asked:

—Although this is your food, whose flesh is it?

“At that time, when the starving man heard these words, he burst into loud weeping, overcome with heart-rending anguish, and said to the donor:

—How painful this is! How dreadful! How dreadful! Words cannot fully express it! Great donor, I will now tell you the truth clearly: the human flesh I carry may be that of my father or mother, my wife or children, my brothers, or my own blood relatives.

“At that time, all those tormented by hunger and thirst sincerely told the great donor the causes behind these events. There was no reason other than their hunger and thirst, because of which they had been forced to devour one another in this way.

“Having heard this, the great donor sighed sorrowfully and said to everyone:

—From this day onward, you must no longer eat one another’s flesh. If you require clothing, food and drink, medicines, or other necessities, then seven days from now you should all assemble at my house. According to your needs, I shall provide you with everything—clothing, food and drink, and medicine when you are ill—fully satisfying your wishes.

“When the people heard this, joy arose in their hearts, and they praised him, saying:

—Excellent! Excellent! This is truly something unprecedented!

“At that time, the donor returned home and summoned his wife, children, and servants, assembling them all together. Before the gathering, with a joyful countenance and gentle words, the donor instructed his wife, children, and servants:

—You should listen attentively to what I say. Do you know that we are now in the midst of a severe drought and famine, and countless people have died? In this household, our treasuries are overflowing and our stores of grain and rice are abundant. We must join together and promptly sow the field of merit.

“Having heard this, his wife and children praised him, saying:

—Excellent! Excellent! We are exceedingly joyful and will obey the donor’s words. We would not begrudge even our bodies and lives, much less our treasuries, wealth, food, and drink.

“At that time, joy arose in the donor’s heart, and he said:

—Excellent! Excellent! You are truly my companions on the path to unsurpassed awakening! Each of you should take up your allotted duties and perform them accordingly. You must begin at once and work swiftly, for everything must be completed seven days from now.

“After the donor had finished assigning all the duties, he immediately went outside and searched everywhere, intending to find a broad, level tract of land upon which to establish the assembly ground for giving alms.”

After he had found a pure tract of land that accorded with his wishes, all the gravel, tree stumps, and thorns there were cleared away. Beds, seats, blankets, and cushions were arranged in orderly rows to provide suitable places for the great assembly to sit. Five hundred elephants transported all manner of food and drink to the almsgiving ground. These provisions were heaped as high as mountains; milk, oils, rich foods, cakes, and meat were as abundant as the waters of a pond. Banquet tables were laid with a hundred flavors in full array. Garments, jeweled necklaces, hairpins, bracelets, elephants, horses, and the seven treasures—nothing whatsoever was lacking—and everything was arranged with the utmost magnificence and completeness.

After seven days, just as the sun rose, bells were rung, drums beaten, and conches blown throughout the land, while a proclamation was loudly made:

“Let the entire assembly come and gather at the almsgiving ground of this Great Benefactor.”

When the people heard this proclamation, joy arose in their hearts, as though they were looking up with reverence to sages and saints.

After hearing the proclamation, they immediately came to the great almsgiving assembly and took whatever they wished: garments, blankets, food and drink, precious necklaces, bracelets, a hundred kinds of medicine, elephants, horses, and the seven treasures. According to their preferences, whatever anyone wanted could be freely chosen.

When the benefactor saw that everyone had received and carried away all manner of wealth, his heart was filled with joy. He then returned home to enjoy with his wife and children the pleasures and delights of the five desires.

Seven days after the almsgiving, he suddenly heard people outside saying:

“Those who previously received garments, blankets, food, and drink from that benefactor have all been poisoned and died. Those who have not yet died all say, ‘Strange indeed! Strange indeed! That Great Benefactor had a compassionate heart and supplied everyone with what they needed—garments, blankets, food, and drink. Although for the present we escaped hunger and thirst and our lives were preserved, after several days we were all poisoned and died.’”

When the Great Benefactor heard these words, he became sorrowful and distressed. He asked his wife and children:

“Why, when preparing the food and drink, did you allow poison to contaminate it, causing everyone who ate it to die in this way?”

His wife, children, and all the household servants replied:

“Sir, it was not so.”

“If it was not so, then where did the poison come from?”

They all replied:

“Sir, we do not know.”

The benefactor then entered the house and inspected it place by place. He saw a covered well and asked everyone:

“What kind of well is this?”

A household servant replied:

“This is the well in which, when the benefactor was still young, you kept three venomous snakes. It is the dwelling place of those three venomous snakes, and its water is also poisonous. If anyone mistakenly drinks it, that person will die and lose their life.”

Having seen this, the benefactor asked the servants:

“Did you previously use the water from this place to prepare the food and drink?”

The servants replied:

“Sir, because the work was extremely urgent at the time, we did draw water from this well and use it in preparing the food.”

The Great Benefactor said:

“Strange indeed! Strange indeed! I truly am a foolish person without wisdom. Why did I keep venomous snakes in this well and thereby bring about such calamity?”

He then told his wife and children, “This well must be filled in immediately. As for the three venomous snakes within it, you must burn them all to death for my sake, so as to prevent calamities in the future.”

After the benefactor had completely eliminated the poisonous dangers in the well, he went outside to investigate and heard those who had received his alms saying in unison:

“This benefactor gave us poison, causing some among us to perish and lose their lives. Had we known beforehand that the food contained poison, we certainly would never have dared to eat it.”

When that benefactor heard everyone speak in this way, boundless sorrow and distress arose in his heart. In the same way, although a Wheel-Turning Sage King teaches beings by means of the ten wholesome actions, enabling them to be born in the human and heavenly realms, and although they enjoy the wondrous happiness of the five sensual pleasures, they still have not escaped birth, aging, illness, and death.

The Wheel-Turning Sage King then made this vow:

“I am now determined to seek the unsurpassed Buddha-Dharma, the supramundane Dharma, so that sentient beings may praise, recite, and cultivate it, thereby leaving birth and death far behind and attaining nirvana, liberation, peace, and happiness.”

In order to seek the Buddha-Dharma, the Wheel-Turning Sage King then issued a proclamation throughout Jambudvipa:

“Whoever understands the Buddha-Dharma—the Great Wheel-Turning Sage King wishes to seek instruction and study it.”

Yet from every place to which the king's decree was conveyed came the reply that there was no such person.

At last, in a certain small kingdom, there was a brahmin who understood the Buddha-Dharma. The envoy immediately went to that person and asked:

“Venerable sir, do you possess any knowledge of the Buddha-Dharma?”

He replied, “I do.”

The envoy then bowed his head and face at the Master's feet and addressed him, saying:

“The Great Wheel-Turning Sage King wishes to invite the Master to instruct him in the Buddha-Dharma. I respectfully implore the Master, out of compassion, to consent and come to the Wheel-Turning Sage King's abode to instruct him.”

The Wheel-Turning Sage King then went outside the imperial city to welcome him, bowed his head and face at the Master's feet, and asked whether the Master had suffered much weariness on the journey. He then invited him into the palace. In the main hall, the king invited the Master to sit upon his own royal throne.

The brahmin ascended the royal throne and sat in the full lotus posture.

When the Great King saw that the Master was properly seated and that all his needs had been duly provided, the king joined his palms toward the brahmin and said:

“Master, do you understand the Buddha-Dharma?”

The brahmin replied:

“I understand the Buddha-Dharma.”

The Great King said:

“Master, I beg you to expound the Buddha-Dharma for me.”

The brahmin said:

“O King, you are exceedingly foolish. In the past, when I sought to study the Buddha-Dharma, I had to endure immeasurable hardship and suffering before mastering it. How could the Great King now expect to hear it so easily?”

The Great King said to the Master:

“What, then, do you require?”

The brahmin said:

“The Great King must make an offering to me.”

The king said, “What objects would you desire as offerings? Garments, blankets, food and drink, or gold, silver, pearls, and precious gems?”

The brahmin said:

“I have no use for such offerings.”

The king said:

“If you have no use for such offerings, perhaps you require elephants, horses, or carriages? Kingdoms and cities, my wife and children? Or music and song?”

The brahmin said:

“I also have no use for such offerings. I wish only that the king bore one thousand holes into his own body, pour oil into them, and set them alight as lamps and torches as an offering to me. Then I shall expound the Buddha-Dharma for you. If you cannot do this, I shall depart at once.”

Before the King could reply, the brahmin had already stepped down from his seat and was about to depart.

The Great King immediately embraced him and detained him, saying:

“Great Master, please be so kind as to remain here a little longer. Because my wisdom is shallow and my merit is meager, please allow me a moment to reflect. I shall reverently make the offering according to your instructions.”

The Wheel-Turning Sage King then thought to himself:

“Since beginningless time, I have relinquished countless lives, yet never once have I given up my life for the sake of the Dharma. One day, this body of mine must also decay and perish; how could it endure forever? Today is precisely the time for me to offer this life in quest of the Dharma.”

Having reflected thus, the King said to the Great Master:

“Great Master, I shall immediately make the offering as you have instructed.”

The Great King then entered the palace and told his consorts:

“From this moment onward, I shall bid you farewell forever!”

When the consorts heard the King speak thus, they were so terrified that their hair stood on end, for they did not know why such a thing had come to pass. They gently asked the King:

“Where does the King intend to go?”

The King replied:

“Today, I wish to have one thousand lamps carved into my body as an offering to the Great Master.”

When the consorts heard the King say this, they collapsed upon the ground, crying and wailing. Only after remaining unconscious for a long while did they revive, and they addressed the King:

“Great King, nothing in this world is more precious than life. People cherish and nurture the body, tending to it at all times, yet still fear they may not satisfy its needs. For what reason would the King now destroy his precious body in this way? The King is a man of wisdom, yet you appear as one deranged, as though possessed and harmed by demons!”

The King said:

“It is not so!”

“If it is not so, why does the King bring such suffering upon himself in order to make an offering to the brahmin?”

The King told the consorts:

“The reason I now do this is that I wish to seek the Buddha-Dharma for the sake of all sentient beings.”

The consorts said:

“If the King says that this is for the sake of all sentient beings, why do we see only you here today?”

The King told the consorts:

“All affection and attachment in this world must end in separation. Therefore, I now offer this life because, for your sake and for the sake of all sentient beings dwelling in the darkened house, I wish to kindle the great lamp of wisdom. It will illuminate for you the long night of birth and death and the darkness of ignorance, enabling you to eradicate the calamity of birth and death throughout many lives and many kalpas, pass beyond every hindrance and adversity, and reach the blissful realm of nirvana. Why do you now oppose my resolve?”

When the consorts heard the King’s words, they remained silent and dared not reply. Yet their hearts were filled with anguish, and they wailed and sobbed, tearing out their hair and clawing their faces, saying:

“Because we possess so little merit, we are now losing the one upon whom we depend.”

The King had five hundred crown princes, all handsome and fine, intelligent and wise, and endowed with all the marks of noble persons. The King therefore cherished them as dearly as the pupils of his own eyes.

The Great King then told his sons:

“Today I wish to make an offering, and I fear that I do not know whether my life will survive it or whether I must be parted from you. Therefore, in accordance with royal law, the governance of this realm shall pass to my eldest son.”

When the crown princes heard their royal father speak thus, they were overwhelmed with grief and, choking with emotion, addressed the King:

“Royal Father, how can you bear to abandon us and leave us orphaned today?”

At that time, some of the crown princes embraced their royal father’s neck, while others grasped his hands or feet, weeping most piteously:

“Alas! Alas! How can we now lose our protection forever in this way?”

The Great King then consoled his sons, saying:

“All affection and attachment in this world must eventually end in separation.”

His sons replied:

“Father! Although you instruct us thus, because our hearts cling to you with love and reverence, how could we ever let you go? Great King, today we beg you to grant us one wish: allow us to offer our lives to the Great King, so that the Great King may present them to the brahmin.”

The King said:

“You are still young and cannot yet understand or perform such offerings. Today I invited the Great Master here from afar and promised to make an offering to him. You cannot cause me to break my pledged word. Furthermore, filial children must never go against their parents’ wishes. Why, then, do you now oppose my will?”

When the crown princes heard these words, they wailed aloud, startling even the spirits, and cast themselves upon the ground like Mount Sumeru toppling down.

The Great King then bade farewell to all the kings of the lesser realms. Returning to the palace, he went before the Great Master, removed the jeweled necklaces, garments, and ornaments from his body, and placed them to one side. Having seated himself upright, he addressed the ministers, the kings of the lesser realms, the five hundred crown princes, and the twenty thousand consorts:

“Who among you will now carve one thousand cavities into my body for me?”

The consorts, crown princes, and assembled ministers all spoke with one accord:

“We would rather take sharp knives and gouge out our own eyes than ever use our own hands to carve into the King’s body.”

The Great King’s heart then became sorrowful, and he thought to himself, “Am I truly alone today? Is there no one in this great assembly who can assist me?”

The Great King had a chandala who was exceedingly fierce and cruel, and whom everyone feared. Hearing what had been said, he immediately approached the King and told the crown princes:

“You need not grieve. I now have a way to ensure that the King’s undertaking cannot be accomplished. Once it fails, the King will surely govern the country just as he did before.”

When the crown princes heard this, joy arose in their hearts.

The chandala then came before the King and addressed the Great King:

“What does the Great King intend to do today?”

The King replied:

“I intend to have one thousand lamps carved into my body as an offering to the Great Master.”

The chandala said:

“If you wish your body to be carved, I can perform the task for you.”

Hearing this, the King was filled with joy and told the chandala:

“You are truly my companion upon the path to unsurpassed awakening.”

The chandala immediately rushed before the King with a fierce and menacing demeanor and cried aloud:

“Great King, you should understand that the methods of killing a person include beheading, cutting the throat, severing the hands and feet, and cutting the sinews. Can the Great King endure such agony?”

Hearing these words, the King’s heart was filled with joy.

Holding an ox-tongue-shaped knife in his hand, the chandala went up to the King’s body and, in the blink of an eye, carved one thousand cavities into it.

The chandala then thought that the King would lose his resolve, but in truth the King remained perfectly composed.

Having completed the deed, the chandala threw the knife to the ground and fled elsewhere.

The Great King then filled the carved cavities with oil and used silk as wicks with which to light the lamps.

When the brahmin master saw the Great King undertaking this deed, he thought to himself: “I should first proclaim the Buddha-Dharma to the Great King. Why is this? Today the Great King is burning his body as lamps, and I fear that his life may not endure. If his life does not endure, who will hear the Dharma?”

Having thought thus, he addressed the Great King:

-With courageous vigor, you have accomplished what is difficult to accomplish and practiced such austerities because you wished to hear the Buddha-Dharma. Now, Your Majesty, listen attentively and bear it well in mind. I shall proclaim the Buddha-Dharma for you to hear.

When the King heard these words, his heart was filled with joy. It was as though a devoted son had just lost his parents and was so overwhelmed with grief that words could not express it, but then suddenly saw his parents return to life and was filled with great joy. The King’s joy upon hearing these words was likewise.

At that time, the brahmin spoke half a verse for the King:

“All conditioned things arise and decline;

Whatever is born must cease.

Quiescent cessation is peace and joy.”

After hearing this Dharma, the King rejoiced in his heart. He said to the princes and great ministers:

-If any among you cherish compassion for me, you should preserve this Dharma on my behalf. Throughout every city, town, village, and settlement, even into the remotest lanes and alleys, proclaim the King’s command: “Everyone should know that the Great Wheel-Turning King, seeing the people and all sentient beings submerged in the ocean of suffering and not yet liberated, gave rise to compassion and carved a thousand lamps into his own body in quest of half a verse. Today, if any among you feel gratitude for the Great King’s virtue of great compassion, you should copy this verse, recite it, cultivate it, contemplate its meaning, and practice in accordance with its words.”

When the people heard these words, joy arose in their hearts, and with one voice they praised the Great King:

-Excellent! Excellent! He is truly a greatly compassionate father. For the sake of sentient beings, he has practiced such austerities. We should quickly go and copy the verse—whether upon paper or cloth, engrave it upon stone or trees, or inscribe it upon earthenware, rocks, grasses, trees, ravines, roads, and places through which many people pass—so that all who see or hear it may give rise to the aspiration for unsurpassed, perfect enlightenment.

The Great King then lit the thousand lamps as an offering to the master. Their light shone far and wide throughout the worlds of the ten directions, and from within the light of those lamps came voices proclaiming that half-verse. All who heard the Dharma gave rise to the aspiration for unsurpassed, perfect enlightenment. The light of those thousand lamps continued upward as far as the Trayastrimsa Heaven, eclipsing the radiant light of the devas.

When the King of the Trayastrimsa Heaven saw the light illuminating the celestial palace, he thought: “I do not know what causes and conditions have brought forth this light.” Having thought thus, he used his divine eye to examine the human realm and saw the Great Wheel-Turning King, out of compassion for all sentient beings, carving a thousand lamps into his own body and offering them to the master in quest of the Buddha-Dharma, so as to save and liberate all sentient beings. He thought: “Therefore, we should now descend to the human realm to encourage and assist him, causing the King to rejoice.”

The King of the Trayastrimsa Heaven then descended to the human realm, transformed himself into an ordinary person, approached the Great Wheel-Turning King, and asked him:

-You have carved a thousand lamps into your own body and practiced such austerities. For what purpose did you seek half a verse?

The King replied:

-Good man! It is for the sake of all sentient beings that I have now given rise to the aspiration for unsurpassed, perfect enlightenment.

The transformed man then resumed his form as Sakra, Lord of the Devas, and said to the Great King:

-Have you made this offering in order to become a heavenly king, a Mara king, or a Brahma king?

The Holy Wheel-Turning King then said to Sakra, Lord of the Devas:

-I do not seek honor and nobility in the heavenly or human realms. I seek only the path to unsurpassed, perfect enlightenment, so that I may save and liberate all sentient beings. Those who have not attained peace and security, I shall cause to attain peace and security; those who have not attained liberation, I shall cause to attain liberation; those who have not crossed over, I shall cause to cross over; and those who have not attained the path, I wish to cause to attain the path.

Sakra, Lord of the Devas, said:

-Great King, you are truly foolish. To seek the path to unsurpassed, perfect enlightenment, one must endure hardship and suffering for a very long time before accomplishing it. How, then, can you desire to seek the unsurpassed path?

The King said to Sakra, Lord of the Devas:

-Even if a red-hot iron band were tightly wrapped around my head, I would never retreat from the bodhi mind because of it.

Sakra, Lord of the Devas, said:

-Although you speak thus, I still cannot believe you.

The Holy Wheel-Turning King then made this vow before Sakra, Lord of the Devas:

-If I do not sincerely seek the path to unsurpassed, perfect enlightenment in order to save and liberate sentient beings, and if I have spoken falsely to Sakra, Lord of the Devas, then may the thousand wounds carved into my body never heal. But if this is not so, may my blood turn into milk and these thousand wounds be restored to their former state.

As soon as the King had spoken these words, the thousand wounds on his body were immediately restored to their former state.

Sakra, Lord of the Devas, said:

-Excellent, Great King! You truly possess great compassion and practice great compassion. After undergoing such hardship, you will certainly attain the path to unsurpassed, perfect enlightenment before long. When you have attained perfect enlightenment, I ask that you liberate me first.

At that time, Sakra, Lord of the Devas, emitted radiant light that illuminated the King’s entire body. At the same time, hundreds of thousands of devas all gave rise to the aspiration for unsurpassed, perfect enlightenment.

When the five hundred princes saw that their royal father’s body had been restored to its former state, their hearts were filled with joy. They came before the King, bowed with their heads and faces at his feet, then withdrew and sat to one side. With palms joined and facing their royal father, they said with one voice:

-This is truly unprecedented. Today our royal father has truly shown a compassionate heart and pity for all beings.

The King said to the princes:

-If you are filial sons, you should give rise to the aspiration for unsurpassed, perfect enlightenment.

When the princes heard these words, joy arose in their hearts. Out of gratitude for the immense benevolence and virtue of their royal father, they all gave rise to the aspiration for unsurpassed, perfect enlightenment. The twenty thousand royal consorts and hundreds of thousands of palace women did likewise.

At that time, among the people were sentient beings as numerous as the grains of sand in seventy Ganges Rivers who gave rise to the aspiration for the sravaka path or the pratyekabuddha path. There were also immeasurable devas, Gandharvas, asuras, garudas, mahoragas, humans, nonhumans, and others who, having seen and heard of this deed, all gave rise to the aspiration for the path and joyfully withdrew.

04. CHAPTER FOUR: GIVING RISE TO THE BODHI MIND

At that time, within the assembly was a great bodhisattva-mahasattva named King of Joy. He rose from his seat, bared his right shoulder, knelt with his right knee upon the ground, joined his palms, looked up, and addressed the Tathagata:

-How should a bodhisattva recognize and repay kindness?

The Buddha said to Bodhisattva King of Joy:

-Good man! Listen attentively. A bodhisattva who wishes to recognize and repay kindness should give rise to the aspiration for unsurpassed, perfect enlightenment and teach all sentient beings to give rise to the aspiration for unsurpassed, perfect enlightenment.

Bodhisattva Joy King asked:

“If one brings forth the bodhi mind, how should one bring it forth? And through what causes can it be brought forth?”

The Buddha said:

“Good man! When a bodhisattva-mahasattva first brings forth the bodhi mind, he must establish a great vow and declare: ‘If I attain unsurpassed, complete and perfect enlightenment, I shall benefit all sentient beings, enabling them to abide securely in the realm of great nirvana. I shall also teach and transform all sentient beings so that they may all fully perfect prajnaparamita.’ This is called benefiting oneself, and it is also called benefiting others.

“Therefore, when a bodhisattva first brings forth the bodhi mind, it is called the causal condition for bodhi, the causal condition concerning sentient beings, the causal condition of right meaning, and the causal condition for the thirty-seven factors that aid the path; it encompasses all roots of wholesome Dharma.

“Therefore, a bodhisattva is called a Great Virtuous One and is also called the wholesome root of all sentient beings, for a bodhisattva can eradicate for all sentient beings the three kinds of evil karma committed through body, speech, and mind. Among all vows of the mundane world and all vows that transcend the mundane world, none equals the vow to attain unsurpassed, complete and perfect enlightenment. Such a vow is truly unsurpassed; nothing can be above it.

“When a bodhisattva first brings forth the bodhi mind, there are five matters:

“First, nature;

“Second, practice;

“Third, sphere;

“Fourth, merit and virtue;

“Fifth, increasing aspiration.

“If a bodhisattva is able to bring forth the bodhi mind, he is called a mahasattva. He will assuredly attain unsurpassed, complete and perfect enlightenment and fulfill the practices of the Great Vehicle.

“Therefore, when one first brings forth the bodhi mind, one is able to encompass all wholesome Dharmas. A bodhisattva-mahasattva brings forth the bodhi mind and cultivates in aspiration for the fruit of unsurpassed, complete and perfect enlightenment. If he does not bring forth this mind, he can never attain it.

Thus, bringing forth the mind is the root of the fruit of unsurpassed, complete and perfect enlightenment. When a bodhisattva-mahasattva beholds sentient beings undergoing suffering and affliction, compassion arises in his heart. Because of this compassionate mind, the bodhisattva brings forth the mind of unsurpassed, complete and perfect enlightenment.

Because he brings forth the mind of unsurpassed, complete and perfect enlightenment, he is able to cultivate the thirty-seven factors that aid the path. Because he cultivates the thirty-seven factors that aid the path, he attains unsurpassed, complete and perfect enlightenment. Therefore, bringing forth the mind is the root of the path to unsurpassed bodhi.

Only by bringing forth the bodhi mind can one uphold and practice the bodhisattva precepts.

“Thus, bringing forth the mind is called the root; it is called the cause, the branch, the leaf, and the flower; successively, it is also called the fruit and the seed. Among bodhisattvas who bring forth the mind, some reach ultimate fulfillment and some do not. Those who reach ultimate fulfillment never retreat, from that time onward until they attain unsurpassed, complete and perfect enlightenment. Those who do not reach ultimate fulfillment experience retreat within their minds. There are two kinds of retreat: first, ultimate retreat; and second, non-ultimate retreat.

“Those who ultimately retreat are those who can never bring forth the mind of unsurpassed, complete and perfect enlightenment and cannot investigate or cultivate this Dharma.

“Those whose retreat is not ultimate are those who constantly seek to bring forth the bodhi mind and constantly cultivate this Dharma.

“There are four ways of bringing forth the bodhi mind:

“First, if a good man or good woman sees or hears of the inconceivable deeds of the Buddhas and bodhisattvas, that person immediately gives rise to reverence and thinks: ‘The deeds of the Buddhas and bodhisattvas are inconceivable. If the Buddhas and bodhisattvas have realized such inconceivable attainments, then I too shall certainly attain unsurpassed, complete and perfect enlightenment. Therefore, I shall wholeheartedly recollect the path of bodhi and bring forth the mind of unsurpassed bodhi.’

“Second, there are those who do not see the inconceivable deeds of the Buddhas and bodhisattvas, but merely hear of the secret treasury of the Buddhas and bodhisattvas. They immediately give rise to reverence and faith and seek unsurpassed, complete and perfect enlightenment and great prajna. Therefore, they bring forth the bodhi mind.

“Third, there are those who neither see the inconceivable deeds of the Buddhas and bodhisattvas nor hear the Dharma, but who, upon witnessing the Dharma’s decline, think: ‘The unsurpassed Buddhadharma can eliminate immeasurable suffering and affliction for sentient beings and bring them immense benefit. Only the Buddhas and bodhisattvas can enable the Buddhadharma to endure forever without perishing. Today, I too should bring forth the bodhi mind so that sentient beings may leave afflictions far behind. I vow that even if this body must undergo every kind of great suffering and affliction, I shall resolutely preserve the Buddhadharma and enable it to remain in the world forever. Therefore, I bring forth the bodhi mind.’

“Fourth, there are those who neither see the Buddhas and bodhisattvas, nor hear the Dharma, nor witness the Dharma’s decline, but who merely see all sentient beings in the defiled evil age beset by every kind of affliction—greed and desire, anger, delusion, shamelessness, lack of moral dread, stinginess, envy, jealousy, suspicion, laziness, and so forth. Upon seeing this, they immediately think: ‘In this defiled evil age, sentient beings refuse to cultivate goodness. They do not even bring forth the mind of the Two Vehicles, much less the mind of unsurpassed, complete and perfect enlightenment. I should now bring forth the bodhi mind. Having brought forth the bodhi mind, I shall then teach all sentient beings to bring forth the mind of unsurpassed, complete and perfect enlightenment.’”

At that time, Bodhisattva Joy King again addressed the Buddha:

“World-Honored One! A bodhisattva recognizes and repays kindness by personally bringing forth the bodhi mind and teaching all sentient beings to bring forth the bodhi mind. Yet in the distant past, when the Tathagata was still subject to birth and death and first brought forth the bodhi mind, through what causes and conditions did this occur?”

The Buddha taught:

“Good man! In the distant past, immeasurable and incalculable kalpas ago, while I was still within the cycle of birth and death, the heavy obstructions of my afflictions caused me to create evil karma through body, speech, and mind. Consequently, I fell into such hells as the A-ha-ha Hell, the A-ba-ba Hell, the A-dat-da Hell, the Copper Cauldron Hell, the Great Copper Cauldron Hell, the Black Stone Hell, the Great Black Stone Hell, and even the Blazing Cart Hell.

I remember that when I fell into the Blazing Cart Hell, two companions and I had to pull a blazing cart from which flames surged fiercely. An ox-headed demon named A-bang sat upon the cart. Clenching his mouth, grinding his teeth, and glaring with wide eyes, he emitted smoke and fire from his mouth, eyes, ears, and nose.

His body was immense, with sinewy hands and feet, and his form was dark purplish-black. Holding an iron staff, he beat us incessantly. Although the beating caused me agonizing pain, I still exerted all my strength to pull the cart.

At that time, my two companions were too feeble to pull it, so the ox-headed demon A-bang stabbed them in the abdomen with an iron trident and struck their backs with an iron staff. Their blood gushed forth like flowing springs, and the pain was nearly impossible to endure. They raised their voices in piteous cries: some called out for their parents, while others called for their wives and children.

Yet however they cried out, it brought them no benefit. At that moment, seeing my companions endure such suffering and affliction, compassion arose in my heart. Because this compassionate thought arose, I brought forth the bodhi mind and, on behalf of those undergoing punishment, exhorted the ox-headed demon A-bang, saying:

“These people who must suffer punishment are truly pitiable. Please have mercy and stay your hand; do not beat these unfortunate beings.”

At that time, A Pang, the ox-headed demon, heard me speak thus and became enraged. He thrust an iron trident into my neck, and I died there on the spot. I was thereby immediately released from the punishment of falling into the Hell of the Fire-Cart for a hundred kalpas, precisely because at that moment I had brought forth the aspiration for unsurpassed, perfect enlightenment.

The Buddha told Bodhisattva King of Joy:

“The one who pulled the fire-cart was none other than I in a former life. Because I brought forth the aspiration for bodhi, I swiftly attained Buddhahood. Therefore, know that the causes through which sentient beings bring forth the aspiration for bodhi are not all the same.

Some do so because of compassion; some because of anger; some because of generosity; some because of stinginess; some because of joy; some because of affliction; some because of separation from those they love; some because of encountering those they hate; some because of drawing near to good spiritual friends; some because of evil companions; some because they behold a Buddha; and some because they hear the Dharma. Thus, know that the causes through which each sentient being brings forth the aspiration for bodhi are not identical.

“King of Joy, you should know that this is how bodhisattva-mahasattvas recognize kindness and repay it.”

When the Buddha had spoken this Dharma, one million eight hundred thousand people all brought forth the aspiration for unsurpassed, perfect enlightenment. Among the entire great assembly, some attained the fruit of stream-entry, while others attained the successive fruits up to arhatship. Devas, earthly spirits, ghosts, humans, and nonhumans also brought forth aspirations for the paths of the shravaka and pratyekabuddha. After hearing the Buddha teach the Dharma, they all rejoiced, bowed with their heads and faces at the Buddha’s feet, circumambulated him clockwise, and then withdrew.