大乘悲分陀利經

Chapter 4: EXHORTATION TO PRACTICE GIVING

At that time, the great bodhisattva Tranquil Resolve, relying upon the Buddha’s spiritual power, addressed the Buddha:

“World-Honored One, through what causes and conditions are the lands of those Buddhas pure, devoid of all evils, and free from the five defilements? Those Buddha lands are adorned with innumerable kinds of wonders. The great bodhisattvas dwelling there are all fully endowed with majestic virtue and sublime bliss. In those lands, even the names ‘sravaka’ and ‘pratyekabuddha’ do not exist, much less any other such designations. World-Honored One, through what causes and conditions does one attain unsurpassed, perfect enlightenment in an evil world of the five defilements and possess the fourfold assembly to whom the teachings of the Three Vehicles are expounded? World-Honored One, why does one not choose a pure Buddha land free from the five defilements?”

The Buddha said:

“Good man, it is because of their original vows that bodhisattvas choose pure Buddha lands. It is likewise because of their original vows that they choose impure Buddha lands. Good man, great bodhisattvas who are fully endowed with great compassion choose impure Buddha lands. Why is this? It is because of their original vows. Because of my original vows, I attained Buddhahood in this evil world. Listen wholeheartedly and attentively, and I shall explain this to you.”

The bodhisattva Tranquil Resolve listened respectfully to what the Buddha would teach. The Buddha said:

“Good man, in the distant past, more than as many asamkhya kalpas ago as there are grains of sand in one Ganges River, there was a great kalpa called Sustaining. In this Buddha land there were four continents, and a wheel-turning king named Freedom from Strife ruled over all four continents. The wheel-turning king Freedom from Strife had a great royal preceptor named Ocean Salvation, who belonged to the brahmin caste.

He fathered a son who was fully endowed with the thirty-two excellent marks, the eighty minor characteristics, and the adornments of a hundred merits. His body was surrounded by radiance, and he resembled a golden nyagrodha tree. When the child was born, hundreds of thousands of devas came to make offerings to him, and he was therefore named Ocean Treasury.

When Ocean Treasury came of age, he left the household life to cultivate the Way, shaved off his hair and beard, donned the Dharma robes, and attained unsurpassed, perfect enlightenment. He was called Buddha Jewel Treasury.

“Buddha Jewel Treasury turned the wheel of Dharma, enabling hundreds of thousands of kotis of nayutas of sentient beings to attain heavenly rebirth and the fruit of liberation. On other occasions, surrounded and attended by hundreds of thousands of kotis of nayutas of sravakas, he traveled through many hamlets, cities, towns, and villages. In time, he reached the city of An-thu-la, within the realm governed by the wheel-turning king Freedom from Strife. Not far from the city was the Jambala Garden. Jewel Treasury Tathagata, Worthy One, Perfectly Enlightened One, together with hundreds of thousands of kotis of nayutas of sravakas, went to stay in that garden.

“At that time, King Freedom from Strife heard that Jewel Treasury Tathagata, Worthy One, Perfectly Enlightened One, together with innumerable hundreds of thousands of kotis of nayutas of sravakas, had reached the road leading to the Jambala Garden. He thought, ‘I should now go before the Tathagata to reverently make offerings to him, honor him, and praise him.’ Having so resolved, the king, possessing the boundless majestic virtue of a holy wheel-turning king, departed from the city for the Jambala Garden, surrounded before and behind by innumerable kotis and hundreds of thousands of officials, subjects, and attendants.

Upon arriving, they all alighted from their vehicles and proceeded on foot into the presence of the Tathagata. They reverently bowed at his feet, circumambulated the Buddha three times, and then withdrew to sit to one side.

“Good man, Jewel Treasury Tathagata, Worthy One, Perfectly Enlightened One, saw King Freedom from Strife and instructed and inspired him with innumerable essential teachings that brought the joy of the true Dharma. Having caused the king to rejoice and gain faith, Jewel Treasury Tathagata then remained silently at ease. King Freedom from Strife joined his palms and addressed Jewel Treasury Tathagata, Worthy One, Perfectly Enlightened One:

“‘I beseech the World-Honored One and the great assembly of bhiksus to accept my invitation to remain here for three months. Allow me to make offerings of robes, food and drink, beds, bedding, medicines, and everything else required, providing all according to your needs.’

“Jewel Treasury Tathagata silently accepted the invitation. Knowing that the Buddha had accepted, King Freedom from Strife bowed to him, circumambulated him three times, and departed. After returning to the royal palace, King Freedom from Strife said to the lesser kings, ministers, and all the people:

“‘You should know that I have invited Jewel Treasury Tathagata, Worthy One, Perfectly Enlightened One, and the great assembly of bhiksus to remain here for three months, during which I shall offer them all necessary provisions. All my precious and cherished possessions shall be brought forth as offerings to the Buddha and the great Sangha of bhiksus. You lesser kings and all the people should follow my example and participate in these offerings.’

“At that time, the official in charge of the king’s treasury spread gold over the entire ground of the Jambala Garden. He then erected for the World-Honored One a pavilion made of the seven precious substances. The large and small gates on all four sides were likewise made of the seven precious substances.

Throughout the garden, trees made of the seven precious substances were planted. Those trees were adorned with innumerable garments, banners, pennants, and precious canopies. The chambers were decorated with innumerable pearls and jewels, jeweled necklaces, ornaments, and precious articles.

Innumerable kinds of incense and innumerable fruits and flowers made of the seven precious substances adorned the jeweled trees. Flowers were scattered everywhere, and five-colored silken streamers, grass mats, fur cushions, fur rugs, and various garments were used to adorn the seats.

“In front of the World-Honored One’s seat and outside the jeweled pavilion, a precious wheel was placed one ren above the ground. In the sky, a mass of light shone brilliantly. Behind the World-Honored One stood a docile white elephant with perfectly formed limbs, adorned with the seven precious substances. It held aloft a jeweled tree that sheltered the World-Honored One’s head. This jeweled tree was adorned with the seven precious substances and jeweled necklaces and was exceedingly majestic and beautiful.

“The chief queen of King Freedom from Strife came before the Buddha and scattered powdered ox-head sandalwood incense as an offering. King Freedom from Strife personally placed a radiant mani jewel before the Tathagata. The light from the precious wheel and the jewel illuminated the entire garden. The Buddha’s radiance shone throughout the entire trichiliocosm, and that sublime light illuminated every sravaka. The seat had a footrest made of ox-head sandalwood.

“Behind each seated sravaka stood a white elephant holding aloft a jeweled tree, exquisitely adorned as described above, which sheltered his head. Before the sravakas stood beautiful maidens adorned with precious jeweled necklaces, scattering powdered ox-head sandalwood incense as an offering to the Buddha. Before each sravaka was placed a vaidurya jewel. Music of every kind resounded in harmony throughout the garden. The king’s general, commander of the four divisions of the army, stationed guards all around the outside of the garden.”

Good man, at that time, early in the morning, King Ly Tranh left the city and went to the place where the Buddha was. Upon arriving, he descended from his carriage and proceeded on foot into the garden. He reverently bowed at the feet of the Tathagata Bao Tang and the Sangha, circumambulated the Buddha three times, and then personally poured water for the Tathagata to wash his hands.

With his own hands, the king arranged a hundred kinds of supremely exquisite food and drink, all fully prepared, as offerings to the Buddha. When the king knew that the Buddha had finished eating and His bowl had been collected, he reverently cooled the Tathagata with a precious fan. After the king’s one thousand sons and forty-eight thousand rulers of minor kingdoms had likewise made offerings to the sravakas, they too each took up a precious fan and cooled the assembly.

When the meal was concluded, countless hundreds of thousands of kotis of nayutas of beings entered the garden to hear the Dharma preached. Countless hundreds of thousands of kotis of nayutas of devas also scattered celestial flowers like rain from the sky and performed celestial music. Multicolored silk streamers, banners, precious canopies of fine silk, soft garments, and jeweled necklaces hung suspended throughout the sky.

Forty thousand dark-robed yakshas in the sandalwood forest continually used ox-head sandalwood from the seashore as fuel to cook food as offerings to the Buddha and the Bhikshu Sangha. That night, before the Buddha and the great assembly, King Ly Tranh lit hundreds of thousands of kotis of yojanas of brilliant lamps. I

Good man, at that time, during the first watch of the night, King Ly Tranh remained before the Buddha, bearing lamps upon his head, upon both shoulders, in his hands, upon his knees, and at his feet, thus making offerings to the Buddha throughout the night. Through the Buddha’s spiritual might, the king’s body and mind never grew weary, but remained constantly at ease and joyful, like a bhikshu who has entered the realm of the Third Dhyana.

His body neither leaned nor rested against anything, and his mind experienced no fatigue. The king made offerings in this manner for a full three months. Likewise, the king’s one thousand sons, eighty-four thousand minor kings, and hundreds of thousands of kotis of nayutas of other beings attended to the offerings for each sravaka for three months, in precisely the same manner as the king made offerings to the Tathagata Bao Tang.

For those three months, the king’s chief queen also made offerings of incense and flowers to the Buddha. During those same three months, the hundreds of thousands of kotis of nayutas of palace women likewise made offerings of innumerable kinds of incense and flowers to the assembly of sravakas.

Good man, when the three months of offerings had ended, King Ly Tranh presented eighty-four thousand terraces made of pure gold as offerings to the Blessed One. He also offered eighty-four thousand golden wheels, foremost among them the precious wheel, to the Buddha. There were eighty-four thousand white elephants, foremost among them the precious elephant; eighty-four thousand horses, foremost among them the precious horse; and eighty-four thousand sun-bright pearls, foremost among them the most precious jewel—all of which were brought forth as offerings to the Buddha.

Eighty-four thousand rulers of minor kingdoms, led by the keeper of the treasury, came together to make offerings to the Blessed One and to provide all necessities. Eighty-four thousand minor kings, led by the most skillful guide, came together to make offerings to the Blessed One and to provide personal attendants. Eighty-four thousand cities, foremost among them the city of An-thu-la, were presented to the Buddha and the Sangha for their use as they saw fit.

There were eighty-four thousand rows of trees made of the seven precious substances, eighty-four thousand clusters of precious flowers, eighty-four thousand canopies made of the seven precious substances, eighty-four thousand supremely exquisite garments, and eighty-four thousand kinds of precious ornamental bracelets. In brief, there were vehicles, beds, seats, footstools, bedding and sitting mats, footwear, scarves, headdresses, jeweled necklaces, pearl necklaces, lutes, musical instruments, bells, handbells, conches, drums, banners, lampstands, incense burners, bathing-water vessels, gardens, forests, birds, and beasts.

All these were precious objects, together with wondrous fragrances and flavors, and there were eighty-four thousand of each kind. The king presented them all as offerings to the Tathagata Bao Tang, the Worthy One, the Perfectly Enlightened One, and then addressed the Buddha:

“My kingdom has many affairs; I therefore beg the Blessed One’s forgiveness! May the Tathagata be pleased to remain in this garden so that we may attend upon You in turn.”

The one thousand sons of King Ly Tranh, who were before the Buddha, each individually invited the Buddha and the Sangha to remain for three months so that they might offer all necessary provisions. The Blessed One silently accepted. Knowing that the Buddha had accepted his sons’ invitations, King Ly Tranh reverently bowed at the feet of the Buddha and the Bhikshu Sangha, circumambulated them three times to the right, took his leave, and returned to the palace. Thereafter, the first among the king’s princes, named Bat Tuan, made offerings to the Blessed One and the Bhikshu Sangha for three months, just as King Ly Tranh had done. Each day, the prince came once to attend upon the Blessed One and the Bhikshu Sangha and to receive the wondrous Dharma.

Good man, the Brahmin who served as the great royal preceptor, the father of the Tathagata Bao Tang, was named Hai Te. Men and women, old and young, throughout Jambudvipa came to him seeking the necessities of life. First, acting as their benefactor, he caused them to take refuge in the Three Jewels and abide in the fruition of unsurpassed bodhi; only afterward were they permitted to receive his gifts.

Among all the old and young in Jambudvipa who possessed understanding, there was no one who did not receive those gifts, and all were exhorted to take refuge in the Three Jewels and abide in the fruition of unsurpassed, perfect enlightenment. In this way, he exhorted and transformed hundreds of thousands of kotis of nayutas of beings, causing them to cultivate the “three fields of merit” and become irreversible from the path to supreme bodhi.

For three months, Prince Bat Tuan made complete offerings to the Blessed One and the Bhikshu Sangha, just as his royal father had done. At the end of the three months, apart from those things already present—such as cities and fortresses, the precious wheel, elephants, horses, and precious mani jewels—Prince Bat Tuan, like King Ly Tranh, presented eighty-four thousand golden wheels, eighty-four thousand elephants, and eighty-four thousand horses as offerings to the Buddha.

In brief, such things as sun-bright pearls, palace women, young attendants, wish-fulfilling jeweled trees, flower baskets, garments, precious canopies, jeweled necklaces, vehicles, beds, seats, footstools, bedding, footwear, headdresses and scarves, pearl necklaces, lutes and musical instruments, bells, handbells, flowers, drums, banners, fly-whisks, lampstands, incense burners, bathing-water vessels, gardens, forests, birds, and beasts were all precious objects, together with wondrous fragrances.

There were eighty-four thousand of each kind. Having presented them all as offerings, he begged the forgiveness of the Blessed One and the Bhikshu Sangha.

Prince Ni-mac also made complete offerings in the same manner. For three months, Ni-mac made offerings to the Blessed One and the Bhikshu Sangha just as Prince Bat Tuan had done. When the offerings were complete, he likewise presented such precious objects as offerings to the Buddha.

Prince Đế Chúng likewise made offerings to the Blessed One and the Sangha of bhikshus for three months. I shall now speak briefly of the other princes, such as: Bỉ Chúng, Vô Úy, Hư Không, Chi Tượng, Dân-đà-a, Mật Tô, Ma-đà-bộ, Thổ Chúng, Tri Nghĩa, Đồng Tử, Giải Ngu, Giải Nhân, A-la-bộ, Khiển Sử, Khư Mộ, Nghĩa Ngữ, A-lân-độ-lộ, Tướng Nguyện, Tướng Tượng, Nguyệt Tướng, Nhật Tướng, Chủ Tướng, Kim Cang Tướng, Nhẫn Tướng, Xứ Tướng, Tật Tướng, Hạ-la-ni-mộ, Ê Chướng, Chướng Lực, Chướng Tạp, Lạc Tạp, Vương Tài, Dục Muộn, Hạ-la-đà-phụ, Ủng Hộ, Vương Xưng, Lam-ma-dã, Phi-la-bộ, Dã-xà Lộ, Dã Lộ Phi Thọ, Dã Pha Nô, Dã Tượng Nô, Lễ Nguyệt, Bất Thoái... up to all one thousand sons of King Ly Tránh.

Each of these princes brought every requisite as an offering to the Tathagata Bảo Tạng, the Worthy One, the Perfectly Enlightened One, and the innumerable Sangha of bhikshus. Each took his turn for a period of three months, offering robes, food, drink, bedding, medicines for illness, and other requisites, just as Crown Prince Bất Tuần had done. Each then offered eighty-four thousand golden wheels... (up to) eighty-four thousand exquisite flavors to the Buddha and the Sangha of bhikshus.

Through such great giving, they sought to become Śakra, King Brahmā, Māra, a holy wheel-turning king, a person of immense wealth, or a śrāvaka. Not one sought the fruit of a pratyekabuddha, much less the Mahayana.

At that time, through this great act of giving, King Ly Tránh aspired to become a holy wheel-turning king once again. When a full two hundred and fifty years had passed in this manner, everyone sought forgiveness from the Blessed One and the Sangha of bhikshus. The brahmin Hải Tế, the great royal preceptor, then went to the Tathagata Bảo Tạng and the Sangha of bhikshus and invited the Buddha and the assembly to accept, for seven years, offerings of all requisite things, such as robes, food, drink, bedding, and medicines for illness. The Blessed One silently accepted the invitation. The brahmin Hải Tế then offered the Tathagata Bảo Tạng and the assembly every requisite, exactly as King Ly Tránh had done, without any difference.

Good man, on another occasion the brahmin Hải Tế reflected: “I have previously exhorted and guided hundreds of thousands of kotis of nayutas of beings, causing them to arouse the aspiration to seek unsurpassed bodhi. Yet I do not know what King Ly Tránh aspires to attain through such giving. Does he seek to become a king in the heavenly realm?

Does he seek to become a king among humans? Does he seek the teaching of the śrāvaka vehicle? Does he seek to attain the fruit of a pratyekabuddha?

Or does he seek unsurpassed bodhi? If I am destined to attain unsurpassed perfect enlightenment, then may all beings not yet guided be completely guided; may all beings not yet liberated be completely liberated; and may all beings afflicted by aging, illness, death, sorrow, lamentation, suffering, and anguish be liberated. May those who have not attained nirvana realize nirvana.

Whether it be a nāga, a yaksha, a śrāvaka, a Buddha, or King Brahmā, I pray that one will reveal to me in a dream whether this king seeks heavenly merit, human merit, the fruit of a śrāvaka, the fruit of a pratyekabuddha, or supreme bodhi.”

Good man, the royal preceptor, the brahmin Hải Tế, then dreamed that a brilliant radiance shone forth. He saw Buddha Tathagatas in worlds as numerous as the sands of the Ganges throughout the ten directions. Each of those Buddhas, those Blessed Ones, presented the brahmin with a lotus flower.

The stem of each lotus was made of white silver, its petals of pure gold, its receptacle of agate, and its stamens of lapis lazuli. Above each lotus appeared a sun, and above each sun was a canopy made of the seven treasures. Every sun emitted six billion rays of light, and all those rays entered the brahmin’s mouth.

He saw that his own body was one thousand yojanas tall and as clear as a mirror. He also saw within his body six billion nayutas of hundreds of thousands of bodhisattvas, all seated cross-legged upon lotus receptacles and abiding in right samadhi. He saw those suns circling his body.

He also saw the canopies suspended in empty space, reaching as high as the Brahmā realm. The lotus flowers remained around his body, emitting sounds more melodious than the five kinds of heavenly music. In the dream he also saw King Ly Tránh with the head of a pig and the body of a human.

The king smeared his entire body with blood and ran here and there while many kinds of vermin came and fought one another to devour him. He then went and crouched beside the roots of a low ylang-ylang tree, where many kinds of vermin vied with one another to eat his flesh. When they had eaten him until only white bones remained, every limb of his body was restored as before.

He also saw the king’s princes: some had pigs’ heads, some elephants’ heads, some oxen’s heads, some jackals’ heads, some wolves’ heads, some dogs’ heads, and some monkeys’ heads... They too smeared their entire bodies with blood, and many kinds of vermin fought one another to devour their flesh. They all crouched beside the roots of low ylang-ylang trees and were eaten by the many kinds of vermin struggling against one another.

When only white bones remained, the princes’ bodies were restored as before, whereupon the vermin continued to devour their flesh once more. He further saw another prince riding in an ox cart adorned with sumanā flowers, traveling southward along a winding road. King Brahmā, Śakra, and the Four Heavenly Kings came and said:

“Brahmin, take the lotus flowers here and first give one flower to the king, then one to each of the princes. After that, give them to the lesser kings, to your sons, and to the others.” Hearing those devas instruct him to distribute the flowers, the Brahmin immediately apportioned the blossoms among everyone. Then he awoke with a start, sat recalling what he had seen in the dream, and thought: “The aspirations of that wheel-turning king seek only the inferior happiness found within samsara.

Though he hopes to attain happiness, his aspiration is lowly. The princes are likewise. I also saw a prince riding southward in an ox-drawn carriage adorned with sumana flowers; he is one who seeks the shravaka vehicle.

I also saw radiant light and the Buddhas, the Blessed Ones, throughout the ten directions. Furthermore, I had occasion to travel throughout Jambudvipa, exhorting and converting hundreds of thousands of millions of nayutas of sentient beings, enabling them to attain fulfillment and abide in the ‘three fields of merit.’ For this reason, I dreamed of seeing a great light and the Buddhas, the Blessed Ones, throughout the ten directions, because I traveled throughout Jambudvipa, exhorting and converting innumerable sentient beings and enabling them to abide in the path and fruit of supreme perfect enlightenment.

I have now also invited the Tathagata, the Perfectly and Fully Enlightened One, and the Sangha of bhikshus, and shall offer them all necessities for seven years. Therefore, the Buddhas, the Blessed Ones, in other worlds throughout the ten directions have now brought these lotus flowers and given them to me, causing me to arouse the resolve to seek unsurpassed bodhi. Thus, the Buddhas, the Blessed Ones, brought the flowers and gave them to me for my sake.

I saw suns appearing upon the flowers, with rays of light entering my mouth. I also saw that my body was exceedingly tall and immense, and saw suns revolving around my body. Within my own body, I saw six billion nayutas of hundreds of thousands of bodhisattvas seated cross-legged upon lotus pedestals, absorbed in right samadhi.

I am unable to interpret such things from my dream. I also saw Brahma, Shakra, and the World-Protecting Devas urge me to distribute the flowers, whereupon I immediately saw myself distributing them. Only the Buddha can fully understand the things I saw in this dream!

Through what causes and conditions did I behold this great dream? I should now go to the Buddha and ask him the meaning of this dream.”

That very night, the Brahmin Samudrareṇu fully prepared many kinds of exquisite food. At daybreak, he had them brought to the Buddha’s dwelling place, and he personally poured water for the Buddha and the bhikshus, proceeding from the senior-most to the junior-most, to wash their hands. When this was done, the Brahmin personally arranged the exquisite and suitable foods and respectfully offered them to the Buddha and the Sangha.

After the Buddha had finished eating and put away his bowl, he continued expounding the wondrous Dharma. At that time, King Araṇemin, accompanied by his one thousand sons and surrounded before and behind by countless hundreds of thousands of attendants, proceeded together to the Buddha’s dwelling place. As they approached the garden, they all descended from their carriages and, in orderly succession and with dignified bearing, entered the garden on foot.

Coming before the Tathagata, they reverently bowed to the Buddha and the Sangha of bhikshus, then sat to one side and listened to the Buddha expound the wondrous Dharma.

At that time, the Brahmin Samudrareṇu asked the Buddha about what he had previously seen in his dream. The Blessed One said:

“You saw a great light. You saw the Buddhas, the Blessed Ones, in worlds throughout the ten directions as numerous as the sands of the Ganges bring flowers and give them to you. You saw suns appear upon those flowers, emitting rays that shone everywhere, and all those rays entered your mouth.

“Brahmin, for two hundred and fifty years you traveled throughout Jambudvipa, using the ‘three fields of merit’ to exhort and convert innumerable sentient beings and cause them to abide therein. You also exhorted and converted innumerable sentient beings through unsurpassed bodhi, causing them to abide in that attainment. This indeed is the great giving.

“Brahmin, those Buddhas, the Blessed Ones, have all bestowed upon you a prediction that you will attain unsurpassed perfect enlightenment. The Buddhas, the Blessed Ones, who presently abide and teach the Dharma in worlds throughout the ten directions as numerous as the sands of the Ganges, brought flowers and gave them to you. Their stems were of pure white silver, their petals of pure gold, their pedestals of agate, and their stamens of lapis lazuli. Upon every flower a sun could be seen appearing. Brahmin, what appeared in your dream accords with these auspicious portents!

“Brahmin, in your dream you saw the Buddhas, the Blessed Ones, presently abiding and teaching the Dharma in worlds throughout the ten directions as numerous as the sands of the Ganges. Those Buddhas, the Blessed Ones, manifested canopies of the seven treasures for your sake. Those canopies of the seven treasures remained suspended in the air, reaching as high as the Brahma heaven. Brahmin, when you attain unsurpassed perfect enlightenment, on the very night of your enlightenment your name will resound throughout worlds in the ten directions as numerous as the sands of the Ganges, reaching even to the Brahma heaven, and you will attain the supreme mark of the invisible crown of the head. Brahmin, what appeared in that dream was precisely an auspicious portent of these things.

“Brahmin, in your dream you saw yourself as exceedingly tall, reaching as high as the Brahma heaven, with suns covering your entire body. Brahmin, you have been able to exhort and convert innumerable sentient beings, causing them to arouse the resolve for bodhi. Therefore, when you attain bodhi, all those sentient beings, dwelling in lands throughout the ten directions as numerous as the particles of dust in a Buddha-world, will also attain unsurpassed bodhi.

This will be due to your efforts in previously exhorting and converting them toward the path of bodhi. They will all extol and praise you, saying: ‘That Tathagata, Arhat, Perfectly and Fully Enlightened One formerly exhorted and converted us toward unsurpassed perfect enlightenment. Therefore, now that we have attained that enlightenment, he is our good spiritual friend.’ Those Buddhas will all cause bodhisattvas to come reverently to make offerings to you and praise you.

Those great bodhisattvas will all temporarily leave their own Buddha-lands and bring innumerable manifestations of the bodhisattvas’ supernormal powers to make offerings to you, listen to the teaching of the Dharma, and attain immeasurable Dharma gates of samadhi, patience, and dharani. When each of those great bodhisattvas returns to his own land, he will extol and praise your name. Brahmin, what appeared in your dream foretold these auspicious events!

“Brahmin, you saw within your own bodily form hundreds of millions of bodhisattvas seated cross-legged upon lotus flowers and absorbed in right samadhi. Brahmin, this signifies that when you attain bodhi, you will exhort and convert hundreds of millions of nayutas of thousands of sentient beings, enabling them to attain non-retrogression and abide in the path of unsurpassed perfect enlightenment. Brahmin, after you enter supreme nirvana, throughout great kalpas as numerous as the countless particles of dust in a Buddha-land, the Buddhas, the Blessed Ones, in lands throughout the ten directions will all be Kings of the True Dharma.

They will all praise and extol you, saying: ‘In the past, immeasurable, boundless asamkhyeya kalpas ago, there was a Tathagata, Arhat, Perfectly and Fully Enlightened One bearing such-and-such a name, who exhorted and converted us, causing us to abide in unsurpassed bodhi. Because of this, we have now attained that enlightenment and have all become Kings of the True Dharma.’ Brahmin, what appeared in your dream in this way was an auspicious portent of these things.”

O Brahmin, in your dream you saw other people: some had the heads of pigs and human bodies, some had the heads of elephants... even some with the heads of dogs. They smeared their own blood upon their bodies, and many kinds of insects vied with one another to devour their flesh. They went and sat beneath low eranḍa trees, while many kinds of insects vied with one another to devour their flesh.

When only their white bones remained, their bodies were restored to their former state. These are those foolish men who abide in the three fields of merit—practicing generosity, observing the precepts, and cultivating meditative concentration—yet seek the sufferings of the realm of Māra. Delighting in and seeking merit so as to be reborn in the heavenly realms, they must endure the suffering of exhausting their lifespans and dying.

Seeking human birth, they must endure the sufferings of aging, sickness, and death; the suffering of encountering those they hate; and the suffering of separation from those they love. In existence as hungry ghosts, they endure the suffering of hunger and thirst. In existence as animals, they endure the suffering of ignorance and of being slaughtered.

In the hells, they endure a great many kinds of suffering. Those who abide in the three fields of merit seek to become kings of the heavenly realms or kings among humans, ruling over one continent, two continents, three continents, or four continents. Those foolish men eat the flesh of all sentient beings, and all sentient beings likewise eat the flesh of those foolish men.

In this way, throughout long ages, they remain forever submerged in birth and death. O Brahmin, what appeared in that dream was a portent of these things.

O Brahmin, in your dream you saw the remaining man adorn himself with sumanā flowers, mount an ox-cart, and travel southward along a winding road. O Brahmin, that good man also abides in the three fields of merit—practicing generosity, observing the precepts, and cultivating meditative concentration—but seeks only his own deliverance; he is one who seeks the Śrāvaka Vehicle. What appeared in that dream represents one who seeks the Śrāvaka Vehicle. This was the portent.

Chapter 5: EXHORTATION TO GENERATE THE MIND OF BODHI

O good man, at that time the Brahmin Samudrareṇu, the great royal preceptor, said to King Araṇemin:

“O Great King, a human body is difficult to obtain; an occasion of secluded tranquility is difficult to encounter; and it is even more difficult to meet a Tathagata, Worthy One, and Perfectly Enlightened One appearing in the world, just as an udumbara flower appears only once after a very long time. Delight in seeking roots of goodness is difficult to arouse, and a true and proper aspiration is also difficult to form. O Great King, kingship is the root of many sufferings.

The position of a king who rules over one continent, two continents, three continents, or four continents is likewise a source of suffering. O Great King, it is precisely this that causes one to endure suffering for a long time within birth and death. O Great King, the rewards of merit in the human and heavenly realms are like a passing breeze that does not remain even for a moment, and like the moon’s reflection in water.

Ordinary beings, intoxicated by the objects of the five desires and never satisfied with them, delight in seeking the rewards of merit among gods and humans. Ordinary beings constantly endure suffering in the hells, the suffering of animals, and the suffering of hungry ghosts. In human existence they must endure the suffering of separation from those they love, the suffering of being born in a heavenly realm and then having to return to human existence, the suffering of undergoing birth again and again, and the suffering of harming and destroying one another.

In this way, ordinary beings undergo suffering in succession without cease. Why is this? Because they lack a good spiritual friend, they are unable to form a true and proper vow.

Nor do they know how to seek rightly: they regard what has not been reached as reached, what has not been attained as attained, and what has not been realized as realized. Thus, because of ignorance, ordinary beings know neither disenchantment nor contentment and refuse to generate the mind of bodhi, by which all suffering could be extinguished. They feel neither weariness nor concern toward birth and death, and therefore remain within it, continually enduring many sufferings and afflictions.

O Great King, you should reflect that birth and death are suffering and tribulation. Therefore, today, within the Buddha-Dharma, you have planted many roots of goodness and created much merit and virtue; toward the Three Jewels, you have attained joy and faith. By making offerings to the Blessed One, you obtain great meritorious rewards.

By wholeheartedly observing the precepts, you obtain the reward of rebirth in a heavenly realm. By hearing the teachings, you obtain the reward of great wisdom. O Great King, if your wrong views have been extinguished, you should now generate the resolve to seek the fruit of unsurpassed, complete, and perfect enlightenment.”

The king said:

“Stop! O Brahmin, I do not seek the path of bodhi but delight in the cycle of birth and death. O Brahmin, I have practiced generosity, observed the precepts, and heard the Dharma, yet the fruit of unsurpassed, complete, and perfect enlightenment is exceedingly difficult to attain.”

The Brahmin Samudrareṇu again said:

“O Great King, because the path of bodhi is pure, one should wholeheartedly form the vow with a fully purified mind. That path is pure, and therefore the intention is always pure. That path is true, proper, and upright because it is free from flattery and deceit.

That path is utterly pure because all bonds have been brought to an end. That path is vast and all-embracing because it is free from every obstruction. That path guides sentient beings impartially because the mind is impartial.

That path is fearless because it commits no evil deeds. That path is exceedingly rich because of cultivating the perfection of generosity. That path is supremely honored because of the perfection of moral discipline.

That path cannot be humiliated or destroyed because of cultivating the perfection of patience. That path abides in no attachment because of cultivating the perfection of diligence. That path is tranquil because of cultivating the perfection of meditation.

That path skillfully selects and discerns because of cultivating the perfection of wisdom. That path attains true knowledge because of great loving-kindness. That path never retreats because of great compassion.

That path is always joyful and exultant because of great sympathetic joy. That path is steadfast because of great equanimity. That path has no pits or thorns because all craving and deluded fantasies have been utterly eliminated.

That path is supremely peaceful and secure because the mind is indestructible. That path does not seize or plunder because it rightly comprehends forms, scents, tastes, and tangible objects. That path subdues hostile māras and enemies because it thoroughly understands the skandhas, dhatus, and ayatanas.

That path is free from māra’s obstructions because all karmic bonds have been extinguished. That path attains the wondrous mind because it no longer thinks of the fruits of the Śrāvaka or Pratyekabuddha Vehicles. That path ever flourishes because it receives the wondrous power of all Buddhas.

That path is exceedingly precious because it accords with the jewel of ‘omniscient wisdom.’ That path clearly reveals everything because it possesses immeasurable luminous wisdom. That path has wise teachers to guide it because its course of practice never departs from good spiritual friends. That path has neither high nor low because all affection and aversion have been ended.

That path is free from dust and defilement because it is no longer sullied by joy and anger. That path is skillfully expounded because it contains nothing unwholesome. O Great King, this path of bodhi is the peaceful and secure road leading to the realm of nirvana.

O Great King, you should generate the mind of bodhi!”

The king said:

“O Brahmin royal preceptor, the Tathagata has appeared in the human realm for eighty thousand years, yet even he has been unable to bring all the evil destinies to an end. Among the sentient beings therein, those whose roots of goodness have matured all abide in the fruits of the path and attain samadhi, patience, and dharani. Bodhisattvas whose roots of goodness have matured receive predictions of unsurpassed bodhi. Those who have planted only a few roots of goodness receive meritorious rewards in the heavenly and human realms. Each sentient being, according to the wholesome and unwholesome karma they have created, revolves onward to the realm they must reach.”

The Buddha taught:

“If sentient beings do not plant roots of goodness, their suffering cannot be completely extinguished. Although the Buddha’s physical form is indeed a field of merit, he cannot liberate those who have not planted roots of goodness.”

I shall arouse the aspiration for bodhi. While cultivating the bodhisattva practice, I shall enter, through great wisdom, the inconceivable Dharma gateway of dharani and perform the Buddha’s work of transforming and liberating sentient beings; yet I shall not dedicate the aspiration for bodhi toward this impure realm. If I obtain a Buddha-land in accordance with my wishes, I shall arouse the aspiration for bodhi and persevere until I attain unsurpassed, complete and perfect enlightenment. At that time, I shall practice the bodhisattva path there and extinguish all the sufferings and afflictions of sentient beings in that Buddha-land.

Good man, at that time the Tathagata Ratnagarbha, the Worthy One, the Perfectly Enlightened One, entered the Samadhi of Manifest Adornment and displayed such spiritual powers. Once the Tathagata Ratnagarbha had entered the Samadhi of Manifest Adornment, he immediately emitted a light that shone throughout the worlds of the ten directions. In each direction were thousands of Buddha-lands, as numerous as motes of dust, and all their adornments were clearly revealed.

There were Buddhas, World-Honored Ones, who had entered nirvana; some who were about to enter nirvana; great bodhisattvas seated beneath bodhi trees, subduing Mara and his retinues; some who had only recently attained Buddhahood and were turning the Dharma wheel; and some who had attained Buddhahood long ago and were constantly expounding the true Dharma. Some Buddha-lands consisted entirely of bodhisattvas. In some lands, even the names “sravaka” and “pratyekabuddha” did not exist.

Some realms contained sravakas and pratyekabuddhas. Some lands had neither Buddhas nor bodhisattvas, nor even sravakas or pratyekabuddhas. Some Buddha-lands were impure, and the five evil defilements had arisen within them.

Some Buddha-lands were pure and free from the five evil defilements. Some places were exalted and others lowly; in some, beings lived long, while in others their lives were short. In some Buddha-lands, the calamity of fire had arisen; in others, the calamity of water occurred; and in still others, the calamity of wind arose.

Some realms had been destroyed. Some realms had only recently formed. Wherever the Buddha’s wondrous light shone, all these things became visible there.

The great assembly then beheld Buddha-lands everywhere, together with the adornments of their realms. At that time, the brahmin Samudrarenu said to the king:

-Great King, you should now contemplate the adornments of these Buddha-lands so that you may arouse the aspiration to seek unsurpassed, complete and perfect enlightenment. Great King! You should choose a Buddha-land according to your wishes!

Good man, King Aranemi then joined his palms toward the Tathagata Ratnagarbha and addressed the Buddha:

-World-Honored One, through what karma do great bodhisattvas obtain pure Buddha-lands, while others receive lands corresponding to impure intentions? Through what karma do they obtain lands whose inhabitants enjoy long lives?

The Buddha taught:

-Great King, through the power of their aspirations, great bodhisattvas choose pure Buddha-lands free from the five evil defilements; and likewise, through the power of their aspirations, they choose impure lands.

The king said:

-World-Honored One, I ask leave to return to the city and find a quiet place where I may sit and reflect upon my aspiration. If a pure Buddha-land free from the five evil defilements accords with my vow, I shall direct my aspiration toward it.

The Buddha taught: “Great King, now is indeed the proper time. Good man, King Aranemi then bowed his head at the feet of the World-Honored One and the Sangha of bhiksus, circumambulated the Buddha three times, and departed. Upon reaching the city, he entered the palace and sat alone in one place, concentrating his mind and contemplating which adorned Buddha-land accorded with his aspiration.

Good man, the brahmin Samudrarenu then said to Prince Animesa:

-Good man, you too should arouse the aspiration to seek unsurpassed, complete and perfect enlightenment. You possess the three fields of merit—giving, morality, and the cultivation of meditative concentration. You should dedicate all the wholesome practices you have cultivated to the path of bodhi!

The prince replied:

-I too must return to the royal palace, find a place where I may sit alone, and contemplate my vow concerning the choice of an adorned Buddha-land. If I arouse the aspiration for bodhi, I shall return to the Tathagata, dedicate my aspiration to bodhi, and choose an adorned Buddha-land.

The prince then bowed his head at the feet of the Buddha and the Sangha of bhiksus, circumambulated the Buddha three times, returned to the royal palace, found a suitable place, and sat alone contemplating his vow concerning the choice of an adorned Buddha-land.

Good man, the brahmin Samudrarenu, the great royal preceptor, then said to the second prince, named Nimaka:

-Prince, you too should arouse the aspiration for bodhi!

The brahmin Samudrarenu exhorted all the princes, the sons of King Aranemi, then the eighty-four thousand lesser kings, and as many as nine billion two hundred million other people, to arouse the aspiration for bodhi. All of them said:

-We must each return home, find a suitable place, sit alone, and contemplate our vows concerning the choice of an adorned Buddha-land.

For seven full years, all these people sat in meditative concentration, their minds free from every affliction and distraction, contemplating their vows concerning the choice of an adorned Buddha-land.

Good man, on another occasion the brahmin Samudrarenu thought:

-I have exhorted many hundreds of thousands of kotis of nayutas of sentient beings to pursue unsurpassed bodhi. I have also invited the Buddha and the immeasurable Sangha of bhiksus and supplied them with all necessities for seven years. If I attain unsurpassed, complete and perfect enlightenment in accordance with my wishes and fulfill my aspiration, I shall use this great assembly of giving to exhort the hosts of devas, asuras, gandharvas, nagas, yaksas, raksasas, kumbhandas, and others.

Good man, at that time the brahmin Samudrarenu, the great royal preceptor, conceived the wish to meet the Great King Vaisravana. At that very moment, the Great King Vaisravana, surrounded and attended before and behind by hundreds of thousands of yaksas, came to the brahmin Samudrarenu and said:

-Great Brahmin Preceptor, for what reason did you think of me?

The brahmin preceptor asked:

-Who are you?

The great king replied:

-Great Brahmin Preceptor, have you not heard of the lord of the yaksas named Vaisravana? I am he! What would you have me do?

The brahmin Samudrarenu replied:

-Great King, will you also help me conduct this great assembly of giving?

The great king replied:

-Yes! I shall act according to the intention of the Great Preceptor.

The brahmin Samudrarenu said:

-Great King, convey my words to the hosts of yaksas and exhort them to arouse the aspiration to seek unsurpassed, complete and perfect enlightenment. Encourage them to delight in seeking merit and virtue and to rejoice in seeking the path of bodhi. Each day, they should cross to the far shore of the sea and bring back fragrant ox-head sandalwood, together with various fragrant ointments and all kinds of flowers. Let them supply these to me daily so that I may make offerings to the World-Honored One.

The lord of the yaksas replied:

-Yes, Great Brahmin Preceptor!

After hearing the instructions of the brahmin Samudrarenu, the Great King Vaisravana returned to his dwelling, sounded a drum to assemble the hosts of yaksas and raksasas, and said:

-Listen, all of you! In Jambudvipa there is a brahmin named Samudrarenu, the great preceptor of King Aranemi. He has invited the Tathagata Ratnagarbha, the Worthy One, the Perfectly Enlightened One, and the Sangha of bhiksus and is supplying them with all necessities for seven years. You should wholeheartedly rejoice in this root of goodness and, on its account, arouse the aspiration to seek unsurpassed, complete and perfect enlightenment.

At that time, hundreds of thousands of kotis of nayutas of yaksas and raksasas joined their palms and said together:

“Just as the brahmin Samudrarenu has performed wholesome and meritorious deeds by inviting the Buddha Ratnagarbha, the Tathagata, Arhat, Perfectly Enlightened One, together with the immeasurable Sangha of bhiksus, and offering them all necessities for seven years, so do we rejoice in such wholesome and meritorious deeds. Through these roots of goodness, we vow to attain the fruit of unsurpassed bodhi.”

The Great King Vaisravana said:

“Worthy ones, listen carefully! Since you delight in seeking the path of bodhi and delight in seeking such merit, each day you should go to the far shore of the sea, obtain ox-head sandalwood, and bring it back to supply the brahmin Samudrarenu, so that he may cook food to offer to the Tathagata and the Sangha of bhiksus.”

The ninety-two thousand yaksas said aloud in unison:

“Great being, throughout these seven years we shall go to that seashore, obtain ox-head sandalwood, and bring it back to supply the brahmin Samudrarenu for preparing offerings to the Tathagata and the Sangha of bhiksus.”

Forty-six thousand yaksas said:

“We shall go and obtain many kinds and varieties of incense and bring them back.”

Fifty-two thousand yaksas said:

“We shall go and obtain innumerable kinds of flowers and bring them back.”

Twenty thousand yaksas said:

“We shall go and obtain the essences of various fragrances and flavors, to be blended into the food and drink offered to the Tathagata and the Sangha of bhiksus.”

Seventy thousand yaksas said:

“Great being, we shall undertake the work of cooking the various dishes for the Blessed One and the Sangha of bhiksus.”

Good man, the brahmin Samudrarenu then thought that he wished to meet the Great King Virudhaka, and immediately the Great King Virudhaka came to the brahmin Samudrarenu. The brahmin Samudrarenu also exerted himself to exhort and transform many kotis of nayutas of hundreds of thousands of kumbhandas, inspiring them to resolve to seek the fruit of unsurpassed bodhi. In the same manner, the great master Samudrarenu exhorted and transformed the Heavenly Kings Virupaksa and Dhrtarastra, together with kotis of nayutas of hundreds of thousands of nagas and gandharvas, inspiring them to resolve to seek the fruit of unsurpassed perfect enlightenment.

Good man, at that time the brahmin Samudrarenu called to mind the guardian of the world over the four continents who dwelt in the second heaven. Through the Buddha’s awe-inspiring spiritual power, that guardian came to the brahmin Samudrarenu. The great master likewise exhorted and transformed him with these teachings, so that he returned to his own abode and exhorted his retinue to resolve to seek the fruit of supreme enlightenment.

Throughout the entire three-thousand-great-thousand Buddha-world, a hundred kotis of Vaisravanas and their retinues were all exhorted and transformed, resolving to seek the fruit of unsurpassed, perfect enlightenment. A hundred kotis of Virudhakas, a hundred kotis of Virupaksas, and a hundred kotis of Dhrtarastras, together with their retinues, were all exhorted and transformed, resolving to seek the fruit of unsurpassed, perfect enlightenment.

Good man, the brahmin Samudrarenu then thought: “If I am certain to become a Perfectly Enlightened One, I shall enable all the devas of the Desire Realm to share in this merit and shall also exhort them to resolve to seek the fruit of unsurpassed bodhi. If, through these very roots of goodness, I shall attain the fruit of supreme, perfect enlightenment, then Sakra, king of the devas, should appear here at once. The deva prince Suyama, the deva prince Santusita, the deva prince of Delight in Creation, and the deva prince of Mastery over Others’ Creations should all appear here.”

Good man, as soon as the brahmin Samudrarenu had formed this thought, Sakra Devendra, king of the Trayastrimsa Heaven, together with the deva prince of the Suyama Heaven, the deva prince of the Santusita Heaven, the deva prince of the Delight in Creation Heaven, and the deva prince of the Heaven of Mastery over Others’ Creations, all appeared before him. The brahmin Samudrarenu asked:

“Who are you?”

The five heavenly kings each stated his own name and then asked:

“Great brahmin master, what tasks do you wish to command us to perform? What shall we provide for this great act of giving?”

The brahmin said:

“In each of your heavens there are exceedingly wondrous jeweled terraces and jeweled trees, such as kalpa trees, incense trees, flowering trees, and fruit trees. Bring the garments, seats, and various furnishings displayed in the heavens, together with precious objects, ornaments, jeweled parasols, banners, pennants, jeweled necklaces, celestial music, and all such things. For the sake of the Buddha and the Sangha, use them to adorn and dignify this Jambala Garden.”

The five heavenly kings replied:

“Yes, great being!”

Having accepted the brahmin’s instruction, the five heavenly kings returned together to their respective celestial palaces. Each then instructed the deva prince close to him—Vitrakju, Kuangye, Sa, Julanfei, and Nanda:

“Bring to Jambala Garden in Jambudvipa a complete array of ornaments, jeweled necklaces, seats, and other furnishings. Adorn it magnificently so that it is no different from the heavens, and then, for the sake of the Blessed One, establish a jeweled terrace like the jeweled terraces here.”

They all replied:

“We shall respectfully comply!”

Having accepted the instructions of the five heavenly kings, the five deva princes immediately descended to Jambudvipa. Throughout the night, they adorned Jambala Garden entirely in accordance with those instructions. They dignified it with jeweled trees and all kinds of banners and pennants. For the Blessed One, they also erected a majestic and magnificent jeweled terrace like the jeweled terrace of Sakra Devendra. When everything was finished, they all returned to heaven and reported to the heavenly kings:

“Great beings, you should know that we have adorned Jambala Garden in Jambudvipa so that it is just like the heavens. All the jeweled necklaces also contribute to its splendor. For the Blessed One, we have further erected a jeweled terrace like the jeweled terrace of Sakra Devendra. There is no difference whatsoever between the heavens and Jambala Garden in Jambudvipa.”

At that time, the five heavenly kings—Sakra, king of the Trayastrimsa Heaven, and the kings of the Suyama, Santusita, Delight in Creation, and Mastery over Others’ Creations heavens—again descended to Jambudvipa and said to the brahmin Samudrarenu:

“We have adorned the garden and erected the jeweled terrace for the Blessed One and the Sangha of bhiksus. What else should we do?”

The brahmin Samudrarenu said to the heavenly kings:

“Heavenly kings, you are the leaders of your respective realms. Please assemble all the hosts of devas and convey these words of mine to them: ‘In Jambudvipa there is a brahmin named Samudrarenu. He has invited the Buddha Ratnagarbha, the Tathagata, Arhat, Perfectly Enlightened One, together with the immeasurable Sangha of bhiksus, and will offer them all necessities for seven years. You should rejoice in that meritorious deed and resolve to seek unsurpassed, perfect enlightenment. You should descend to Jambudvipa to revere and draw near to the Blessed One and the Sangha of bhiksus, and go before the Blessed One to hear the wondrous Dharma.’”

Having heard the words of the brahmin Samudrarenu, the five heavenly kings each returned to his own abode. Sakra Devendra assembled the devas of the Heaven of the Thirty-three and, conveying the brahmin Samudrarenu’s exhortation, said to the celestial assembly:

“Great beings, you should know that in King Aranemi’s realm of Jambudvipa there is a great brahmin master named Samudrarenu. He has invited the Buddha Ratnagarbha and the immeasurable Sangha of bhiksus and will offer them all necessities for seven years. We have already adorned the garden where the Buddha and the Sangha reside. You should rejoice in those roots of goodness and resolve to seek unsurpassed bodhi.”

Thereupon, many kotis of nayutas of hundreds of thousands of devas from the Heaven of the Thirty-three joined their palms and said in unison:

—Regarding that meritorious karma, we rejoice in it, and we vow to dedicate all the merit of that rejoicing to the attainment of unsurpassed bodhi.

The heavenly prince of the Suyama Heaven likewise assembled all the devas of that heaven and spoke briefly as above. The heavenly princes of the Santusita, Enjoying Transformations, and Mastery over Others’ Transformations Heavens each assembled the devas of their respective heavens. Countless kotis of nayutas of hundreds of thousands of heavenly princes joined their palms and said:

—We rejoice in those roots of goodness. Through these roots of goodness, we shall attain unsurpassed, perfect enlightenment.

The heavenly kings said:

—Great beings, you should therefore descend to Jambudvipa to attend upon, revere, and draw near to the Blessed One and the Sangha of bhiksus, and to hear the wondrous Dharma.

That very night, each of the five heavenly kings led many kotis of nayutas of heavenly princes, heavenly maidens, boys, and girls, who surrounded them before and behind, and together they descended to Jambudvipa. They bowed at the feet of the Blessed One and the Sangha of bhiksus, then remained in the presence of the Blessed One to receive the teachings. During the day, they caused celestial flowers to rain down from the sky—utpala, padma, kumuda, pundarika, sumana, parisaka, atimuktaka, campaka, mandara, and mahamandara flowers—accompanied by all manner of celestial music.

Furthermore, good man, the brahmin Samudrarenu again formed this thought: “If my aspiration to exhort beings toward unsurpassed bodhi is to be completely fulfilled, I must exhort the asuras toward this bodhi.”

Good man, as soon as the brahmin Samudrarenu had formed this thought, the five kings of the asuras immediately appeared before the brahmin royal preceptor.

Through the exhortation of the brahmin Samudrarenu, kotis of nayutas of hundreds of thousands of male and female asuras, old and young, resolved to seek unsurpassed, perfect enlightenment and together went before the Buddha to hear and receive the teachings.

In the same way, when the brahmin Samudrarenu thought of the Mara king named Purna, that king immediately went before the brahmin royal preceptor. Kotis of nayutas of hundreds of thousands of male and female maras, old and young, were exhorted to resolve to seek unsurpassed bodhi, and together they went before the Buddha to hear and receive the teachings.

Good man, the brahmin Samudrarenu then thought of the Great Brahma King Sikhin, who immediately went before the brahmin royal preceptor. Having heard his instructions, he returned to the Brahma Heaven.... Kotis of nayutas of hundreds of thousands of Brahma devas were exhorted to resolve to seek unsurpassed bodhi. They descended from that heaven to where the Buddha was, drew near to and revered the Blessed One and the Sangha of bhiksus, and received the teachings.

Good man, the brahmin Samudrarenu then thought of Sakra, king of the Trayastrimsa Heaven, and of the heavenly princes of the Suyama, Santusita, Enjoying Transformations, and Mastery over Others’ Transformations Heavens. Through the Buddha’s spiritual might, those five heavenly kings immediately went together before the brahmin royal preceptor to receive his instructions. Afterward, those heavenly princes each returned to their own heaven and conveyed the words spoken by the brahmin Samudrarenu, exhorting their retinues to arouse the aspiration for bodhi.

Thus, kotis of nayutas of hundreds of thousands of devas of the Heaven of the Thirty-Three, male and female, old and young, were exhorted to resolve to seek unsurpassed bodhi. Sakra then went to this world of four continents to revere and draw near to the Blessed One and the bhiksus and to receive the teachings. In the same way, the heavenly princes of the Suyama, Santusita, Enjoying Transformations, and Mastery over Others’ Transformations Heavens exhorted the devas in their respective heavens toward bodhi.

Kotis of nayutas of hundreds of thousands of heavenly princes and heavenly maidens, old and young, in those heavens were all exhorted to resolve to seek unsurpassed, perfect enlightenment. They all came to this world of four continents to revere and draw near to the Blessed One and the Sangha of bhiksus and to hear and receive the teachings. The asuras, Maras, and Great Brahmas of the second world of four continents did likewise.

Those of the third, fourth, and fifth worlds of four continents also did likewise. Through the Buddha’s spiritual might, the Sakras; the heavenly kings of the Suyama, Santusita, and Mastery over Others’ Transformations Heavens; the asuras; the Maras;

and the Great Brahmas all came with their retinues to this world of four continents to hear and receive the teachings. This extended throughout the Buddha-land of the trichiliocosm, with its tens of billions of Sakras, tens of billions of heavenly kings of the Suyama Heaven, tens of billions of heavenly kings of the Santusita Heaven, tens of billions of heavenly kings of the Enjoying Transformations Heaven, tens of billions of heavenly kings of the Mastery over Others’ Transformations Heaven, tens of billions of asura kings, tens of billions of Mara kings, and tens of billions of Great Brahma kings.

Each Great Brahma had exhorted countless kotis of nayutas of hundreds of thousands of Brahma devas to resolve to seek unsurpassed bodhi. Through the Buddha’s spiritual might, they were all able to come to this world of four continents to revere and draw near to the Blessed One and the Sangha of bhiksus and to receive the teachings.

At that time, the great assembly was present throughout the entire trichiliocosm, leaving no place unfilled. Good man, the brahmin Samudrarenu then formed this thought: “If my aspiration to exhort beings to resolve to seek unsurpassed, perfect enlightenment is to be fulfilled, may tens of billions of Vaisravanas likewise arouse that resolve, and may even tens of billions of Great Brahmas all follow me in manifesting such great spiritual powers. May all beings throughout the trichiliocosm—from humans to animals, hungry ghosts, and beings in the hells—be entirely freed from painful sensations and experience pleasant sensations. Before every being, may there appear an emanation body of the Buddha exhorting that being to resolve to seek unsurpassed bodhi.”

Good man, at that time, the Tathagata Ratnagarbha, Worthy One, Perfectly Enlightened One, clearly knew the thought in the mind of the brahmin Samudrarenu and immediately entered a samadhi called Prabha. After entering that samadhi, he emitted countless rays of light from each and every pore. They pervaded this trichiliocosm, filling every place with wondrous radiance.

When that light shone into the hell realms, warm breezes blew upon the beings in the cold hells. If beings’ bodies were being consumed by fire, cool breezes blew upon them. The beings in those hells, tormented by hunger and thirst, were immediately freed from every painful sensation and came to experience immense joy.

Before every being in the hells appeared an emanation body of the Buddha, endowed with the thirty-two marks of a great person and the eighty excellent characteristics adorning his body.

Having obtained such joy, the beings in those hells formed this thought: “Through what causes and conditions have we been freed from all suffering and obtained this happiness?” Seeing the Blessed One, whose body was adorned with the thirty-two marks of a great person and the eighty excellent characteristics, they said together:

—Through the grace of this all-embracing great compassion, we have obtained happiness.

As they gazed upon the Blessed One, their joy redoubled and wholesome thoughts arose in their minds. The Blessed One told them:

—Beings, you should recollect in this way: “Namo Buddhaya,” and resolve to seek unsurpassed, perfect enlightenment. Then you will never again undergo suffering but will always experience peace and happiness.

Those beings said:

—Homage to the Buddha! We wholeheartedly resolve to seek the fruit of unsurpassed bodhi.

Through the aspiration arising from these roots of goodness, all karma producing transgressions was forever extinguished. Among them, some, upon the end of their lives, were immediately reborn in the human realm. When the light reached the beings burning in the hell realms, cool winds began to blow, and all their immeasurable suffering, hunger, and thirst were immediately extinguished; when their lives ended, they were reborn in the human realm.

The Buddha spoke likewise concerning animals, hungry ghosts, and human beings. That wondrous light then returned, circled the Buddha three times, and entered the protuberance on the crown of his head. Innumerable devas, humans, yakshas, rakshasas, nagas, and asuras attained the stage of non-retrogression and became established in the fruit of unsurpassed bodhi. Innumerable beings also attained samadhis, kshanti, and dharanis.

At that time, when the people of Jambudvipa heard that the devas, for the sake of the Buddha and the Sangha, had adorned Jambala Garden outside the city of An-thu-la, the residence of the king, with celestial materials and jewels, they conceived this thought: “We should go there to behold, reverently attend upon, and make offerings to Treasure Store Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, and the noble assembly, and to receive the true Dharma.” At that time, every day, innumerable kotis of nayutas of hundreds of thousands of people—men and women, young and old—came and went to behold, revere, and draw near to the Blessed One and the Sangha of bhikshus, and to view the entire garden.

This garden had twenty thousand gates made of the seven precious substances. Beside each gate were arranged five hundred jeweled couches, upon which five hundred youths were seated. To those entering the garden, these youths taught the Three Refuges in the Buddha, the Dharma, and the noble Sangha, exhorting them to resolve to seek the fruit of unsurpassed bodhi and causing them to become established in that path.

Only afterward did they enter the garden to behold the Buddha and the Sangha, revere and draw near to them, and view the entire garden.

Good man, at that time, during those seven years, the great royal preceptor, the brahmin Hai Te, had guided innumerable devas to resolve to seek unsurpassed, perfect, and complete awakening and caused them to become established therein. He also guided innumerable nagas, asuras, yakshas, rakshasas, kumbhandas, gandharvas, hungry ghosts, pishachas, and innumerable beings in the hell realms to resolve to seek the fruit of unsurpassed bodhi, and likewise caused them to become established therein. Innumerable other beings were also guided to make the same resolve, and all were caused to become established in that path.

As the seven-year period drew to a close, the brahmin Hai Te presented to the Buddha and the Sangha a full eighty-four thousand golden wheels, excluding only the naturally arisen Wheel Treasure; eighty-four thousand elephants adorned with the seven precious substances, excluding only the naturally arisen Elephant Treasure; and so on, through eighty-four thousand flavors.

During those seven years, King Ly Tranh never entertained thoughts of sensual desire, anger, or delusion, nor thoughts of self or others. Furthermore, he did not think of his throne, affairs of state, wife or children, food or drink, incense, flowers, or garments, vehicles, sleep or rest, pleasures, himself, or anyone else. Throughout those seven years, the king never reclined.

He entertained no conception of day or night, nor of forms, sounds, fragrances, flavors, or tangible objects. Throughout that entire period, the king was never indolent or weary. He constantly beheld in the ten directions a thousand Buddha lands in each direction.

Within them were Buddha lands as numerous as motes of dust, each magnificently adorned. The Mount Sumerus could not obstruct the king’s vision. Nor could other obstructions—the Iron Encircling Mountains, the Great Iron Encircling Mountains, the sun, the moon, or the celestial palaces—impede his sight.

Having seen the adornments of those Buddha lands, the king contemplated and aspired toward those pure and magnificently adorned Buddha lands. Through such virtue, King Ly Tranh abided in sublime bliss throughout the seven years. Constantly beholding such magnificently adorned Buddha lands, the king sat in contemplation and aspired toward a pure and magnificently adorned Buddha land in accordance with his own vows.

The princes Bat Tuan, Ni-mac, Nhan-da-la, Gia-lo, and the rest of the full thousand princes, together with the eighty-four thousand lesser kings and more than nine billion two hundred million beings, did likewise. Throughout those seven years, each of them sat alone in a separate place, entered samadhi, and beheld thousands of Buddha lands in the ten directions, including magnificently adorned Buddha lands as numerous as motes of dust.

During those seven years, none of them gave rise to thoughts of sensual desire or anger, and so forth, nor did they ever become weary or indolent. They constantly beheld throughout the ten directions thousands of Buddha lands, including magnificently adorned Buddha lands as numerous as motes of dust. The Mount Sumerus could not obstruct their vision.

Nor could other obstructions—the Iron Encircling Mountains, the Great Iron Encircling Mountains, the sun, the moon, or the celestial palaces—impede their sight. Having beheld the adornments of those Buddha lands, they contemplated, according to their own aspirations, the purity and adornment of a Buddha land. Through such merit, during those seven years they abided in such pure and sublime bliss.

Some contemplated and aspired to choose pure and magnificently adorned Buddha lands, while others chose impure Buddha lands.

At that time, the brahmin Hai Te knew that the seven years had been completed. He therefore brought the seven precious substances as offerings to Treasure Store Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One. Reverently joining his palms, he addressed the Buddha:

“Blessed One, I have exhorted King Ly Tranh to seek unsurpassed, perfect, and complete awakening. The king has returned to his palace, seated himself alone in a separate place, and entered a Dharma samadhi. No one dares enter or knows what is occurring.

The thousand princes are likewise. I exhorted them to seek the fruit of unsurpassed bodhi. Each of them likewise returned to his own residence, sat alone in a separate place, and entered samadhi.

No one is permitted to enter, and no one knows what is occurring. In the same way, I exhorted the eighty-four thousand lesser kings and the nine billion two hundred million beings to resolve to seek unsurpassed, perfect, and complete awakening. All these people likewise returned to their homes, remained alone in separate places, and entered samadhi.

No one is able to enter. May the Blessed One summon King Ly Tranh to emerge from his Dharma samadhi and come here. May all those whom I guided to arouse the resolve for bodhi also be caused to come here.

May all those sitting alone in meditative absorption likewise be caused to gather here. Since they are no longer subject to retrogression from the fruit of unsurpassed bodhi, may they now, in the presence of the Blessed One, receive predictions concerning their names and their lands.”

At that time, Treasure Store Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, entered a samadhi called Niet-la-ha-la-ba-de. From his mouth he emitted rays of blue, yellow, red, white, pink, and purple light. Before every person abiding in that meditative state, a magically manifested brahmin appeared and said:

“Great beings, emerge from samadhi and go to meet the Blessed One and the assembly of bhikshus, to pay reverence, draw near, and bow in homage. For the great Dharma assembly of the great Brahmin Samudrarenu has now completed seven years, and the Blessed One wishes once again to journey forth and teach throughout other villages and settlements.”

Upon hearing the Brahmin’s words, all those people emerged from samadhi. King Aranemi likewise immediately emerged from samadhi upon his seat. Throughout the sky, bells and drums resounded, and celestial music played in harmony.

King Aranemi personally traveled by carriage, accompanied by his one thousand sons, eighty-four thousand lesser kings, and more than nine billion two hundred million sentient beings, who surrounded him before and behind as he departed the city and proceeded to where the Blessed One was. Upon arriving, the king reverently bowed his head at the feet of the Buddha and the Sangha of bhikshus, then withdrew and sat to one side.

When King Aranemi and the countless hundreds of millions of sentient beings had all taken their seats, the Brahmin Samudrarenu said to King Aranemi:

“Great King, you should bring forth a mind of sympathetic joy regarding this great assembly of giving and offerings. Great King, during the three months of offerings, you provided all necessities as offerings to the Blessed One and the innumerable Sangha of bhikshus; moreover, you offered all kinds of precious treasures and forty-eight thousand cities and citadels. Great King, you should dedicate all the meritorious karma arising from this sympathetic joy to the attainment of unsurpassed, complete, perfect enlightenment.”

In the same way, the Brahmin Samudrarenu also exhorted the one thousand princes, the eighty-four thousand lesser kings, and the many hundreds of billions of sentient beings to dedicate the meritorious karma arising from that sympathetic joy to the attainment of supreme bodhi, causing them to abide in that attainment. One should rejoice in and dedicate the merit of this great assembly of giving and offerings. The Brahmin Samudrarenu then spoke these verses:

Not seeking the station of Shakra, they make offerings,

Nor do they seek the fruit of the Brahma heaven;

Frail and uncertain, like a passing wind—

How much less do they seek the throne of a worldly king?

Subtle and wondrous bodhi, the mind sovereign and free,

Transforms and delivers sentient beings beyond all measure;

The blessed reward of giving is ever vast—

May all that is wished for be perfectly fulfilled.

END OF FASCICLE TWO