大乘悲分陀利經

Chapter 10: TEN THOUSAND PEOPLE RECEIVE PREDICTIONS

Good man, at that time, among the assembly were ten thousand indolent people who spoke with one voice:

“World-Honored One, we wish to attain Buddhahood as Tathagatas, Worthy Ones, Perfectly Enlightened Ones, in pure Buddha lands. These are worlds brought into purity through the cultivation of Bodhisattva Samantabhadra. Accordingly, we must practice the six paramitas; by fully cultivating all these Dharma practices, each of us shall attain perfect enlightenment in those Buddha lands.”

Good man, the Tathagata Ratnagarbha bestowed predictions upon those ten thousand people. The Buddha said:

“When Bodhisattva Samantabhadra attains perfect enlightenment, you too shall attain unsurpassed, complete, perfect enlightenment throughout those worlds. Among you, one thousand shall all bear the name Tathagata Blazing Wisdom Bell of Sovereign Sound. One thousand shall all bear the name Tathagata Lion’s Roar of Sovereign Gathering.

One thousand shall all bear the name Tathagata Stainless Sound, Sovereign King. Another one thousand shall all bear the name Tathagata Sound Dispelling Fear, Sovereign King. Another one thousand shall all bear the name Tathagata Good Stainless Sound of Wondrous Light, Sovereign King.

Another five hundred shall all bear the name Tathagata Sunlight. Another five hundred shall all bear the name Tathagata Treasury of the Sun, Sovereign King. Another seven shall bear the name Tathagata Dragon Thunder; eight shall bear the name Tathagata Fearless Renown, Stainless Light King; ten shall bear the name Tathagata Sound of No Light; eleven shall bear the name Tathagata Sovereign Sound Proclaiming the Dharma, Sound of Renown; nine shall bear the name Tathagata King of the Renown of the Virtue of Dharma; twenty shall bear the name Tathagata King of Inconceivable Mind; three shall bear the name Tathagata Jeweled Banner Moon, Sovereign Illumination, Muni Wisdom, Sovereign Rose, Fearless King, Treasury of Inconceivable Mind and Wisdom;

fifteen shall bear the name Tathagata Lofty Banner of Wisdom; fifty shall bear the name Tathagata King of the Ocean of Wisdom; two shall bear the name Tathagata Great Diligent Sound, Sovereign King, Exalted Virtue of the Kalpa; eighty shall bear the name Tathagata Swift Wisdom Free from Dust; ninety shall bear the name Tathagata Sovereign Seed; one hundred shall bear the name Tathagata Good Stainless Wisdom, Sovereign Thunder; eighty shall bear the name Tathagata King of the Ocean of the Virtue of Non-Eating, King of the Power of Accumulated Wisdom; forty shall bear the name Tathagata Sovereign King of Supreme Bodhi; Tathagata Muni Accumulation Swift Flower; Tathagata Accumulated Virtue, Wisdom, and Mind; Tathagata Vajra Lion, Light and Sound of the Realm; Tathagata Supreme Worthy One;

Tathagata Immeasurable Radiance; Tathagata Joy of the Three Lions; Tathagata Inexhaustible Accumulated Wisdom, Jeweled Light; Tathagata Stainless Wisdom; Tathagata Coral Wisdom; Tathagata Renown of the Two Lions; Tathagata King of Penetrating Virtue; Tathagata Rain of Dharma Flowers; Tathagata Lofty Courageous Light; Tathagata Stainless King of Dharma Courage; Tathagata Sovereign Fragrance; Tathagata Stainless Eye; Tathagata Great Accumulation; Tathagata King of Asamkhya Power; Tathagata Power of Wisdom and Merit; Tathagata Reliance of Wisdom; Tathagata Sovereign One; Tathagata Asamkhya Benefactor; Tathagata Accumulation of Wisdom; Tathagata Great and Lofty One; Tathagata Treasury of Power; Tathagata Profound Virtue; Tathagata Banner of Branching Flowers; Tathagata Illuminating Bell;

Tathagata King of Virtue Free from Delusion; Tathagata Supreme Vajra; Tathagata Supreme Dharma; Tathagata King of the Truth of Sound; Tathagata Self-Possessed Vajra-Bearer of Jewels; Tathagata Sovereign Heroic Banner Ending the Kalpa; Tathagata King of Brahman, Joyful Cloud of the Functioning of Dharma; Tathagata King of the Ocean of Universal Virtue; Tathagata Accumulation of Wisdom; Tathagata Flower of the Flame of Wisdom; Tathagata Sovereign Lord of the Worlds; Tathagata Udumbara Flower Overflowing with Gold; Tathagata Thunder King of the Dharma Banner; Tathagata Sandalwood, Good Peace and Kindness, Arising Transcendent to the World; Tathagata Banner of the Supreme Lamp; Tathagata Wisdom Arising Transcendent; Tathagata Firm Banner of Cessation; Tathagata Renown of the Dharma;

Tathagata Subduer of Mara, Flame of Virtue; Tathagata Jñanabala Sahu; Tathagata Lamp of Wisdom; Tathagata King of Peace and Security; Tathagata Sound of Wisdom; Tathagata Gathering of Banners; Tathagata Vajra; Tathagata Wondrous Vajra; Tathagata King of Adornment; Tathagata Jaya Sangha; Tathagata Mind of Good Peace; Tathagata Moon King; Tathagata King of the Transcendent Roar; and Tathagata King of Brahman.

Eighty shall bear the name Tathagata Lion’s Stride; fifty shall bear the name Tathagata Narayana, Treasury of Victory; seventy shall bear the name Tathagata Virtue of Accumulated Jewels; thirty shall bear the name Tathagata Treasury of the Moon; twenty shall bear the name Tathagata Renown of the Constellations; thirty shall bear the name Tathagata King of Brahman, Power of Virtue; ninety shall bear the name Tathagata Gentle Sound and Tathagata Firm and Steadfast, Supreme among Brahmas.

Another ten shall bear the name Tathagata King of the Supreme Renown of Fragrant Flowers; seventy shall bear the name Tathagata King Illuminated by the Radiance of the Full Moon; thirty shall bear the names Tathagata Supreme Fragrant Flower, Tathagata Ocean of Immeasurable Virtue, Tathagata Supreme Wisdom, and Tathagata Jambudvipa Reflection; one hundred and two shall bear the names Tathagata Banner of the Mountain of Virtue and Tathagata Foremost Lion; one hundred and one shall bear the names Tathagata Wondrous King of the Dragon’s Roaring Flower, Tathagata Good Fragrant Seed of Non-Self, and Tathagata Kalpa of the Wondrous King of Immeasurable Virtue.

Another one thousand shall all bear the name Tathagata Renouncing Dharma Wisdom, Dragon King, Liberation and Enlightenment, World-Ocean Eye of Cessation, Worthy One, Perfectly Enlightened One. Each of you shall dwell in a different land, yet on the same day and at the same time you shall attain unsurpassed, complete, perfect enlightenment. Your lifespans shall be ten minor kalpas, and you shall also enter unsurpassed nirvana together on the same day.

Thereafter, the true Dharma in those Buddha lands shall remain for seven days and then disappear.”

Those ten thousand people all prostrated themselves with their five limbs touching the ground and reverently bowed at the feet of the Tathagata Ratnagarbha. The Tathagata Ratnagarbha spoke this verse:

Steadfast are you, even as dragons;

Therefore, strive to learn and accumulate goodness.

Diligently cultivate the six paramitas; be not indolent,

And merit the name of Guiding Teacher of gods and humans.

Chapter 11: THE NINTH PRINCE RECEIVES A PREDICTION

Good man, at that time, the brahmin Samudrarenu spoke to the ninth prince, named Amigu... (the account is abbreviated as above)...

The prince addressed the Buddha:

“I shall practice the bodhisattva conduct in this manner: May the innumerable Buddhas, the World-Honored Ones, equal in number to the sands of the Ganges, who presently abide in worlds throughout the ten directions equal in number to the sands of the Ganges, bear witness to my practice of the bodhisattva conduct. World-Honored One, from this day, when I bring forth the aspiration for bodhi before the Buddha, until I attain unsurpassed, complete and perfect enlightenment, throughout that entire interval I shall never regret my practice of the bodhi conduct.

Until I attain perfect enlightenment, may my vows remain steadfast, and may I always cultivate in exact accordance with what I have declared. May I neither afflict nor harm others, nor give rise to the aspiration to follow the paths of the shravakas or pratyekabuddhas. May thoughts of sensual desire, craving for sleep, arrogance, contemptuous mockery, deceit, malice, doubt, and the like never arise in my mind.

May I never kill, steal, engage in conduct contrary to celibacy, speak falsely, speak divisively, speak harshly, or speak frivolously. May ignorance, restlessness, wrong views, jealousy, and the like never arise in me. May I never harbor a mind disrespectful toward the Dharma, nor a mind that abandons it.

From the time I practice the bodhisattva conduct until I attain the fruit of bodhi, may such things never arise in my mind.

“I vow that from this day until I attain the path of bodhi, in every action and movement I shall always be mindful of the Buddha, always encounter Buddhas, hear the Dharma, and make offerings to the Sangha. Wherever I am born, may I always renounce the household life, possess only the three robes, wear robes made from discarded rags, dwell beneath trees in secluded and tranquil places, and go on almsround. May I have few desires and know contentment.

May I always expound the Dharma and never speak words of attachment or defilement. May I possess immeasurable eloquence, never commit the fundamental offenses, never utter false or disorderly speech, and never disparage the views and understanding of others. When teaching the Dharma to women, may I always be mindful of emptiness and constantly contemplate emptiness.

In the presence of women, may I always be circumspect in speech and laughter, and while expounding the Dharma to them, may I never depart from proper deportment.

“May I always associate with Mahayana bodhisattvas, revere them as teachers, and continually make offerings to them. If I hear the Dharma from another, may I always honor that person as a teacher and elder. May I always respectfully honor, make offerings to, and obey shramanas and brahmins just as though I stood before the Tathagata.

When giving to others, may I make no distinction as to whether or not they should receive my gifts. With regard to the gift of Dharma, may I never give rise to jealousy. May I risk my own life to rescue those condemned to death, and devote my own diligent labor and wealth to aiding beings beset by calamities.

May I never speak of the rights and wrongs, merits and faults, of householders or renunciants. May I always regard gain and honor and words of praise as blazing fire, as poison, and as enemies, and may my heart always remain far removed from them.

“World-Honored One, if, from this day until I attain the fruit of bodhi, all the vows I have made before the World-Honored One are to be perfectly fulfilled, then may precious wheels, their rims bearing a thousand brilliantly shining spokes, spontaneously appear upon my two hands.”

As soon as Prince Amigu had spoken, precious wheels appeared upon his hands, precisely in accordance with his vow. The prince again addressed the Buddha:

“World-Honored One, if, from this day until I attain the fruit of bodhi, all my aspirations are to be fulfilled in this manner, then may these precious wheels fly through the sky to Buddha lands afflicted by the five evil defilements and emit a mighty sound like the voices of the naga kings Nanda and Upananda. Throughout all those Buddha lands, may those precious wheels proclaim these words: ‘The bodhisattva receives the prediction and enters the Wisdom of Unfailing Mindfulness,’ and ‘the Dharma treasury of cultivating emptiness, the realm of unshakable resolve.’ May all beings born in those lands hear this Dharma treasury.

As soon as they hear it, may all their craving, desire, anger, delusion, attachment to self, stinginess, and jealousy be utterly eliminated. May they attain the wisdom that contemplates the realm of the Buddhas and bring forth the aspiration to seek unsurpassed bodhi.”

Good man, Prince Amigu caused those two precious wheels to spin with great speed. Like the spiritual powers of the Buddha-Tathagatas, they flew throughout the ten directions to immeasurable asamkhyeyas of lands afflicted by the five evil defilements and devoid of Buddhas. For the sake of the beings there, they proclaimed: “The bodhisattva receives the prediction and enters the Wisdom of Unfailing Mindfulness,” and expounded the Dharma treasury called “Cultivating Emptiness, the Realm of Unshakable Resolve.” When all the beings there heard the sound of this Dharma treasury, every kind of craving and desire, as well as all jealousy in their minds, was completely extinguished.

They also attained the wisdom that recollects and contemplates the realm of the Buddhas, and brought forth the aspiration to seek unsurpassed bodhi. In but an instant, the two wheels returned to the prince’s presence.

Good man, at that time the Tathagata Ratnagarbha praised Prince Amigu, saying:

“Excellent! Excellent! Good man, your bodhisattva practice and vows are supremely noble and magnificent! You caused these two spontaneously manifested precious wheels to fly into lands afflicted by the five evil defilements and devoid of Buddhas, enabling asamkhyeyas of kotis of nayutas of hundreds of thousands of beings to abide with undefiled minds, free from afflictions, and exhorting them to bring forth the aspiration for bodhi. Therefore, good man, you shall be known as Free from Affliction. Great Being Free from Affliction, you shall become a guiding teacher for the world. You may now choose a magnificently adorned Buddha land in accordance with your own aspiration!”

Prince Amigu addressed the Buddha:

“World-Honored One, I vow that I may attain a Buddha-land such as this: all the ground there shall be pure gold, level as the palm of a hand, with countless celestial treasures spread throughout the land. There shall be no tiles, gravel, earthen mountains, or rocky mountains. The ground shall be soft to the touch like kalpa silk; when a foot steps upon it, it shall sink down, and when the foot is lifted, it shall return to its former state. May even the names of the hells, hungry ghosts, and animals be unknown in that world. My Buddha-land shall be free from every impurity, and the land shall always be pervaded by a wondrous fragrance surpassing even that of the heavenly realms. Celestial mandarava flowers shall cover that entire Buddha-land.

“May the beings there know neither aging nor illness. May they neither fear one another nor cause one another distress. May none die an untimely death or die with regret. At the end of their lives, may they always enter samadhi and remain mindful of the Buddha. After death, may they never fall into the evil destinies or be born in a realm of the five evils or in a realm without a Buddha. From birth until they attain bodhi and enter nirvana, may they always encounter Buddhas, constantly hear the Dharma, and always make offerings to the Sangha. May all their sensual desire, anger, and delusion be diminished.

“All the beings in that world shall practice the ten wholesome courses of karma. Even the terms ‘receiving precepts,’ ‘violating precepts,’ and ‘repentance’ shall be unknown, and no evil mara shall be able to command them. Among the beings of my Buddha-land, there shall be no distinctions of high or low, nor any ugly forms. They shall be free from every attachment to self and what belongs to self. May the shravakas and bodhisattvas there never commit an impure transgression, even in their dreams.

“All beings in that land shall delight in the teachings and seek to study the Dharma. Thus, there shall be no followers of heterodox teachings or wrong views. Their bodies and minds shall never become weary or indolent, and they shall suffer no calamity of hunger or thirst. Every being shall attain the five superknowledges. Food and drink shall appear according to their wishes; exquisite delicacies shall fill precious vessels and manifest before them, just as in the heavens of the Desire Realm. May the bodily forms of beings in that realm always remain pure, without any kind of excretion or filth.

“There shall be neither heat nor cold there, but gentle, fragrant breezes shall always blow, refreshing humans and devas according to their wishes. Some may desire a cool breeze, some a warm breeze, some a breeze bearing the fragrance of utpala flowers, some the fragrance of the Mật tree, some the fragrance of Hải thử ngạn, some the fragrance of tagara, some the fragrance of aloeswood, and some every kind of fragrant breeze. Whatever they seek in their thoughts, they shall obtain, entirely unlike the world defiled by the five turbidities and evils.

“May that land contain terraces made of the seven treasures. Within each terrace shall be a seat likewise made of the seven treasures, furnished with every kind of blanket, cushion, and pillow, soft to the touch like kalpa silk. As these are dwelling places for the people, each jeweled terrace shall be surrounded by ponds always filled with water possessing the eight qualities of merit, which the beings shall use in all their daily activities.

“Rows of Sumanā trees shall stand straight and magnificent, adorned with countless fruits, fragrances, garments, jeweled canopies, necklaces, and every kind of beautiful ornament. Whatever kind of garment beings desire, they may simply go to a wish-fulfilling tree and take it for their use. In the same way, flowers and all kinds of adornments shall be available for them to use as they wish.

“The bodhi tree in my world shall be formed from the seven treasures. It shall be one thousand yojanas high, its trunk one yojana in girth, and its branches and leaves shall spread across one thousand yojanas. When a gentle breeze blows, its branches and leaves shall strike one another and produce sounds more delightful than the finest music of the heavenly realms. Those sounds shall proclaim the paramitas, the superknowledges, the five faculties, the five powers, and the seven factors of awakening. When the beings there hear these sounds, their minds shall become far removed from every course of sensual desire.

“In this Buddha-land, women shall be fully endowed with virtues like the celestial maidens of the Tusita Heaven. They shall be free from every kind of foul impurity and shall not engage in divisive speech, stinginess, or jealousy. Men and women in that world shall have no sexual intercourse or carnal relations. If desire arises in a man and he goes to look upon a woman, his desire shall cease in but a moment. Feeling ashamed, he shall depart and attain the Stainless Purity Samadhi. Through the wondrous power of that samadhi, he shall always remain far from the domains of mara and never again give rise to desire. The same shall be true of women.

“When a woman sees a man and desire arises in her, she shall immediately conceive, after which her desire shall be completely extinguished. Whether male or female, the child’s body and mind shall always be as peaceful and joyful as those of the devas in the Trayastrimsha Heaven. Male and female children in my Buddha-land shall experience such happiness for seven days and seven nights. The pregnant woman shall likewise experience joy like that of bhikshus abiding in the second dhyana. Within the womb, male and female children shall be untouched by any impurity or defilement.

“At dawn on the seventh day, amid a pervasive fragrance, the infant shall be born in complete peace and safety. The woman shall experience no suffering or travail in giving birth, and both mother and child shall enter a pond to bathe. The minds of these women shall then become far removed from sensual desire, and they shall attain the Stainless Purity Samadhi. Through the wondrous power of that samadhi, they shall always remain far from every demonic obstruction and constantly enter samadhi.

“Because of karmic actions created through former causes and conditions, they had to bear female bodies for many kotis of kalpas. Now, through this samadhi Dharma, they shall relinquish the female body, and from that time until they attain bodhi and enter nirvana, they shall never again have to assume a female body.

“Moreover, there are beings who, because of karmic actions they have created, must continually undergo birth from the womb and endure suffering and affliction for innumerable kalpas. I vow that when I attain the fruit of bodhi, if those beings hear my name, joy shall arise in their minds. At the end of their lives, they shall immediately be born in my land, and all karma they have created leading to birth from the womb shall be completely extinguished. From that time until they attain bodhi, they shall never again have to undergo birth from the womb.

“Beings whose roots of goodness have matured shall be born by transformation within flowers. Beings who possess little merit and have not yet planted roots of goodness shall undergo birth from the womb so that all their karma may be exhausted. The same shall apply to women; thereafter, they shall permanently put an end to birth from the womb.

“All beings in my world shall be abundantly endowed with every subtle and wondrous happiness. Gentle breezes shall blow through the Sumanā-dāla-pati trees, producing various sounds: sounds proclaiming suffering, emptiness, impermanence, and non-self. Those who hear these sounds shall immediately attain the Illumination Samadhi. Through the wondrous power of that samadhi, the beings there shall clearly understand the profound and wondrous principle of emptiness. Throughout that Buddha-land, no sound that delights in sensual desire shall ever be heard.”

“World-Honored One, when I sit beneath the Bodhi tree, I vow to attain unsurpassed perfect enlightenment in a single instant. After attaining enlightenment, I pray that my Buddha-land will have neither sunlight nor moonlight, nor any darkness of night, but will mark day and night solely by the closing and opening of flowers. I shall emit light that illuminates the entire three-thousand-great-thousandfold Buddha-world, reaching everywhere without exception.

Because of that illuminating light, all beings there will attain the divine eye, and with the divine eye they will see the Buddhas, the World-Honored Ones, presently abiding and teaching the Dharma in immeasurable asamkhya worlds throughout the ten directions. When I attain enlightenment, I shall teach the Dharma, causing the sound of the Dharma to pervade the three-thousandfold Buddha-world. Any beings who hear it will immediately give rise to mindfulness of the Buddha.

Whatever posture they may be in—whether walking in meditation, going forward, withdrawing, sitting, lying down, or turning over—all those beings will see me. If they still harbor any doubts concerning the teachings, as soon as they see me, all those doubts will immediately be dispelled.

“When I attain perfect enlightenment, if any beings in the immeasurable asamkhya Buddha-lands of the ten directions—whether seeking the shravaka vehicle or the Mahayana—follow me to receive the teachings, I shall cause them all to attain profound samadhis, forbearances, and dharanis, and to abide at the stage of non-retrogression from unsurpassed enlightenment. I shall cause my Sangha of shravakas to be countless and immeasurable, beyond all calculation except by the Tathagata.

“When I attain enlightenment, wherever I go to teach and transform beings, thousand-petaled lotus flowers of pure gold will spring up wherever my feet have passed. I shall cause those flowers to travel to lands without a Buddha. Upon arriving there, they will proclaim and praise my name.

When the beings in those lands hear my name, they will immediately experience joy and delight. They will then dedicate all their roots of goodness toward birth in my land, and when their lives end, they will all be reborn there. I pray that there will be no defiled shramanas in my Sangha of shravakas and no flattering or deceitful speech, and that all beings will likewise be free of these.

I pray that my retinue will always cherish the Dharma, covet no wealth, attach no importance to glory, gain, or offerings, delight in the principles of impermanence, suffering, emptiness, and non-self, practice diligently and wholeheartedly, revere the Buddha, delight in the Dharma, and esteem the Sangha. May the non-retrogressing bodhisattvas enter the state of the empty mind and, wherever they go to teach and transform beings, constantly expound the prajnaparamita, never forgetting that Dharma until they attain enlightenment.

When I become a Perfectly Enlightened One, may I abide in the world for ten thousand great kalpas, and after I enter nirvana, may the True Dharma remain in the world for one thousand kalpas.”

The Buddha praised him:

“Excellent! Excellent! You have made your vows and chosen a pure Buddha-land. Great Being Akshobhya, in a future age, after one Ganges-sands number of asamkhya kalpas have passed, at the beginning of the second Ganges-sands number of asamkhya kalpas, one thousand Buddha-lands east of here there will be a world named Joyful Delight, perfectly adorned in every respect just as you have vowed. In that land, you will attain unsurpassed perfect enlightenment and be named Akshobhya, endowed with the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, and so forth, up to Buddha, World-Honored One.”

Bodhisattva Akshobhya addressed the Buddha:

“World-Honored One, if my vows are to be perfectly fulfilled in this way, then throughout all worlds, all beings comprised of the skandhas, dhatus, and ayatanas shall become beings with visible form. All such beings shall possess loving-kindness and compassion, be free of resentment and defilement, and enjoy constant physical and mental well-being, like bodhisattvas abiding on the ten grounds who sit upon lotus flowers and enter samadhi, their bodies and minds pure, peaceful, and joyful. The minds of those beings shall be just as peaceful and joyful. If this is indeed to be so, then when I prostrate with my five limbs touching the ground and bow at the feet of the Tathagata, may the entire earth become pure gold.”

Good son, when Bodhisattva Akshobhya prostrated with his five limbs touching the ground and bowed at the feet of Tathagata Ratnagarbha, all beings immediately attained subtle and wondrous bliss, and, in accordance with the bodhisattva’s vow, the entire earth became pure gold. Tathagata Ratnagarbha spoke this verse:

In movement and stillness, wondrous sounds; the mind ends affliction;

The wondrous wheel rests within your hand.

Many hundreds of millions of beings give rise to loving-kindness;

You shall be a World-Honored One whose mind is pure.

Chapter 12: THE PRINCES RECEIVE PREDICTIONS

Good son, at that time the brahmin Samudrarenu spoke to the tenth prince, named Nīmani... (passage omitted). Prince Nīmani made vows identical to those of Prince Akshobhya:

“World-Honored One, if my vows are to be perfectly fulfilled in this way, may all beings give rise to mindfulness of the Buddha, and may each of them already hold in their hands fragrant seashore sandalwood. May they offer all those supremely wondrous fragrances to the Buddha.”

The Buddha said:

“Excellent! Excellent! Good son, your vow is exceedingly wondrous. You are able to cause all beings to hold the wondrous fragrance of seashore sandalwood in their hands and also to give rise to mindfulness of the Buddha. Good son, therefore your name shall be Fragrant Hand.

“Great Being Fragrant Hand, in a future age, after one Ganges-sands number of asamkhya kalpas have passed, during the remaining portion of the second Ganges-sands number of asamkhya kalpas, when Tathagata Akshobhya has entered nirvana and his True Dharma has ceased, after an interval of seven days, Great Being Fragrant Hand, you will attain unsurpassed perfect enlightenment in that world and be named Golden Flower Tathagata, Worthy One, Perfectly Enlightened One... Buddha, World-Honored One.”

Bodhisattva Fragrant Hand addressed the Buddha:

“World-Honored One, if my vow is to be perfectly fulfilled in this way, then when I prostrate with my five limbs touching the ground and bow at the feet of the World-Honored One, may champaka flowers rain down throughout this entire garden.”

Good son, at that time, when Bodhisattva Fragrant Hand prostrated with his five limbs touching the ground and bowed at the feet of Tathagata Ratnagarbha, countless champaka flowers immediately rained down throughout the garden. Tathagata Ratnagarbha spoke this verse:

Here wondrous fragrance abounds, expressing a virtuous mind;

Throughout the garden, champaka flowers rain down.

You shall reveal the pure and wondrous path,

Delivering myriad beings to the shore of enlightenment.

Good son, at that time the brahmin Samudrarenu spoke to the eleventh prince, named Lion... (passage abridged). The prince then presented a jeweled banner to Tathagata Ratnagarbha and declared vows no different from those of Bodhisattva Fragrant Hand. Tathagata Ratnagarbha said:

“Excellent! Excellent! Good son, because of such a vow, your name shall be Jewel Victory. In a future age, after one Ganges-sands number of asamkhya kalpas have passed, during the remaining portion of the second Ganges-sands number of asamkhya kalpas, when Tathagata Golden Flower has entered nirvana and his True Dharma has ceased, after three full kalpas the World of Peace and Bliss will be renamed Shaking Delight. In that land, you will attain supreme perfect enlightenment and be named Sovereign Dragon-Thunder Voice Tathagata... Buddha, World-Honored One. That land will be adorned in precisely the same way as the world of Buddha Akshobhya.”

Bodhisattva Jewel Victory addressed the Buddha:

“Blessed One, if my aspiration is fulfilled in this way, then when I bow at the Buddha’s feet, may all beings attain a mind as perfect as that of a bodhisattva abiding in the samadhi of Equanimous Compassion. May all beings receive benefit, arouse the resolve to seek the path to bodhi, and never regress from that fruition.”

Good man, when Bodhisattva Jewel Victory prostrated himself with all five limbs upon the ground and reverently bowed at the feet of the Jewel Treasury Tathagata, all beings formed this same thought; this was called the establishment of beings in the mind of compassion. Good man, the Jewel Treasury Tathagata then addressed Bodhisattva Jewel Victory:

A great man, virtuous and valiant in mind,

Can firmly make vows for the sake of beings,

Establishing countless people in purity of mind—

He shall be the World-Honored One of gods and humans.

... (said in brief)... Five hundred princes, including Ma-xà-bà and the others, all made vows to choose magnificently adorned Buddha lands like the pure Buddha land that Bodhisattva Seal of Space had vowed to choose. The Jewel Treasury Tathagata bestowed upon them all predictions of supreme bodhi and said:

“You shall all, at the same time and in different worlds, attain unsurpassed perfect awakening.”

Another four hundred princes also made vows to choose magnificently adorned Buddha lands like that which Bodhisattva Diamond-Cutting Wisdom Illumination had vowed to choose. The Jewel Treasury Tathagata likewise bestowed predictions upon them all, declaring that each would accomplish unsurpassed bodhi in a different world. Another eighty-nine princes made vows to choose magnificently adorned Buddha lands like that of Bodhisattva Samantabhadra.

Another eighty-four thousand rulers of minor kingdoms all made vows to choose pure and magnificently adorned Buddha lands. The Jewel Treasury Tathagata bestowed predictions upon them all, declaring that they would accomplish unsurpassed perfect awakening, each in a different world, and would all attain bodhi. The same was true of nine billion two hundred million beings, all of whom vowed to choose pure lands in which to cultivate.

The Jewel Treasury Tathagata likewise bestowed predictions of supreme awakening upon them and said:

“All of you, at the same time and each in a different world, shall attain unsurpassed perfect awakening.”

Chapter 13: THE EIGHTY SONS RECEIVE PREDICTIONS

Good man, the brahmin Ocean Salvation had eighty sons, all of whom were younger brothers of the Jewel Treasury Tathagata. The eldest was named Youthful Ocean Sovereignty. Good man, at that time the brahmin Ocean Salvation said to Ocean Sovereignty:

“Young man, you should now choose a pure and magnificently adorned Buddha land!”

Ocean Sovereignty said:

“Great Master, you should first utter the lion’s roar!”

The Great Master replied:

“My vow shall be revealed last.”

Ocean Sovereignty then asked:

“Should I choose a pure land or an impure land?”

The Great Master replied:

“Only a bodhisattva endowed with great compassion chooses an impure land in order to guide beings whose minds are defiled and who hold wrong views. Young man, you should know for yourself which land to choose!”

Good man, Youthful Ocean Sovereignty then approached the Jewel Treasury Tathagata and addressed the Buddha:

“Blessed One, I devote myself to seeking supreme awakening. May I attain wondrous bodhi in a human realm where the lifespan is eighty thousand years, like the present world of the Blessed One. I pray that beings in my world will possess little lust, anger, ignorance, fear, and aversion toward samsara because the body must endure so many sufferings and hardships. May this cause them to come to me and request ordination to train in the path, and I shall expound to them the Dharma of the Three Vehicles. Blessed One, if my aspiration is fulfilled in this way, I respectfully beseech the Blessed One to bestow upon me a prediction of supreme bodhi.”

The Jewel Treasury Tathagata said:

“In a future age, after as many as the sands of the Ganges asaṃkhya kalpas have passed, at the beginning of the second period of as many as the sands of the Ganges asaṃkhya kalpas, during the Flower-Scattering Kalpa, the four-continent realm of this Buddha land will be called Wondrous Victory. There, in a human world where the lifespan is eighty thousand years, you shall attain bodhi and be known as the Jewel Accumulation Tathagata... Buddha, World-Honored One.”

Ocean Sovereignty addressed the Buddha:

“Blessed One, if my aspiration is fulfilled in this way, may red jewels rain throughout this entire garden, and may all the trees produce five kinds of wondrous music.”

Good man, when Youthful Ocean Sovereignty prostrated himself with all five limbs upon the ground and bowed at the Tathagata’s feet, innumerable red jewels rained throughout the garden, and all the trees produced five kinds of music. The Jewel Treasury Tathagata spoke this verse:

With inexhaustible wisdom and great majestic power,

His loving-kindness and compassion embrace gods and humans;

His aspiration fulfilled, beings shall become pure,

And, attaining Buddhahood, he shall devotedly guide the deluded multitudes.

The second son of the brahmin Ocean Salvation was named Accomplishment. He addressed the Buddha:

“I too make the same vow as my elder brother Ocean Sovereignty...” (said in brief). The Jewel Treasury Buddha said:

“Young man, during the Flower-Scattering Kalpa, in the Buddha land called Wondrous Victory within a four-continent realm, in a human world where the lifespan is eighty thousand years, you shall attain Buddhahood and be known as the Illuminating Flower Tathagata... Buddha, World-Honored One.”

The Buddha said to the third son of the brahmin Ocean Salvation:

“In a human world where the lifespan is two thousand years, you shall accomplish bodhi and be known as the Moon-Preserving King Tathagata... Buddha, World-Honored One.”

...The Jewel Treasury Tathagata bestowed predictions upon all the remaining sons that they too would accomplish bodhi, with the names: Sumana Tathagata, Mountain King Tathagata, Master of the Eyes Tathagata, Supreme Brahma Tathagata, Jambudvipa Shadow Tathagata, Fullness Tathagata, Lofty Tathagata, Jewel Mountain Tathagata, Ocean Treasury Tathagata, Nārāyaṇa Tathagata, Thi-xu-na Muni Tathagata, Lord of Munis Tathagata, Kauṇḍinya Tathagata, Lion’s Step Tathagata, Banner of Wisdom Tathagata, Voice of the Buddha Tathagata, Most Victorious Tathagata, Guiding Transformation Tathagata, Beneficent Tathagata, Wisdom Illumination Tathagata, Lord of Devas Tathagata, Tranquil Wisdom Tathagata, Creator of Joy Tathagata, Wrathless King Tathagata, Gold and Silver Tathagata, Ma-ê-đỗ Tathagata,

Joy of the Sun Tathagata, Jewel Radiance Tathagata, Excellent Illumination Tathagata, Bối-ma Tathagata, Excellent Joy Tathagata, Brahma’s Expedition Tathagata, Roaring Tathagata, Dharma Moon Tathagata, Manifesting Righteousness Tathagata, Praised Joy Tathagata, Supreme Praise Tathagata, Fragrance of Upright Beauty Tathagata, Four Wondrous Faculties Tathagata, Tu-ni-xà-đỗ Tathagata, Śākya Circumambulation Tathagata, Excellent Intention Tathagata, Wisdom of the Wondrous Vehicle Tathagata, Golden Banner Tathagata, Excellent-Eyed Tathagata, Celestial Purity Tathagata, Pure Path Tathagata, Excellent Manifestation Tathagata, Banner of the Vehicle Tathagata, Virūpākṣa Tathagata, Brahma Voice Tathagata, Accumulation of Virtue Tathagata, Stainless Virtue Tathagata, Maṇi Light Tathagata,

Blazing Radiance Tathagata, Śākyamuni Tathagata, Sovereign Voice Tathagata, Perfection of Hearing Tathagata, Most Honored Tathagata, Flower Accomplishment Tathagata, Equal Flower Tathagata, Free from Affliction Tathagata, Sun Treasury Tathagata, Sovereign Bliss Tathagata, Moon Tathagata, Dragon Tooth Tathagata, Vajra Illumination Tathagata, Praised King Tathagata, Constant Light Tathagata, Victorious Light Tathagata, Tát-nê-trữ Tathagata, Wisdom Accomplishment Tathagata, Sovereign Fragrance Tathagata, Lord Bà-la Tathagata, Nārāyaṇa Treasury Tathagata, and Moon Treasury Tathagata.

Good man, the youngest son of the Great Master Ocean Salvation was named Fearless. He addressed the Jewel Treasury Tathagata:

“World-Honored One, You have bestowed predictions upon the seventy-nine pure youths that, in the Flower-Scattering Kalpa, they will attain Supreme Enlightenment. World-Honored One, I shall resolve to seek Anuttara-samyak-sambodhi until the end of the Flower-Scattering Kalpa. May I attain that realization last of all.

At that time, may my lifespan equal the combined lifespans of the seventy-nine Buddhas, and may my vow to liberate sentient beings be like theirs. Just as those Buddhas employ the teachings of the Three Vehicles to guide sentient beings, so too shall I expound the teachings of the Three Vehicles. When I attain Buddhahood, may my innumerable assembly of shravakas equal in number all the shravaka assemblies presently belonging to those Buddhas.

Those seventy-nine Buddhas will appear in the Flower-Scattering Kalpa and guide sentient beings who have attained human bodies. When the first half of the kalpa has ended, I shall attain Supreme Enlightenment, and I shall cause all those sentient beings to abide in the Three Vehicles. World-Honored One, if this aspiration of mine is to be fulfilled in this manner, I pray that the Buddha bestow upon me a prediction of unsurpassed Anuttara-samyak-sambodhi.”

Good man, at that time Treasure Store Tathagata praised Fearless One:

“Excellent! Excellent! Good man, for the sake of innumerable sentient beings, you have been able to arouse the mind of great loving-kindness and compassion and bring them benefit. In a future age, after one Ganges-sands number of asamkhyeya kalpas and into the second Ganges-sands number of asamkhyeya kalpas, when half of the Flower-Scattering Kalpa has passed, you shall be the last to attain Supreme Enlightenment. You shall be called Unsurpassed Valiant King Tathagata... Buddha, World-Honored One. Thus, the combined duration for which those seventy-nine Buddhas abide in the world will be half a kalpa, while you alone shall abide in the world for half a kalpa. At the same time, all your aspirations shall be fulfilled.”

Fearless One addressed the Buddha:

“World-Honored One, if my aspiration is to be fulfilled in this manner, then when I prostrate with my five limbs touching the ground and bow at the feet of the World-Honored One, may exceedingly fragrant and wondrous blue lotuses rain down throughout this Buddha-land. May the four great elements of all sentient beings who smell their fragrance become harmonious, and may all their illnesses completely subside.”

Good man, when the pure youth Fearless One prostrated with his five limbs touching the ground and bowed at the feet of Treasure Store Tathagata, innumerable wondrous blue lotuses rained down throughout the entire Buddha-land. When sentient beings smelled their fragrance, their four great elements became harmonious, and all their illnesses were cured. Treasure Store Tathagata spoke this verse:

Cultivating great compassion, skillfully taming the mind,

He is cherished and revered by all Buddhas, World-Honored Ones.

Every kind of affliction shall be utterly severed;

He shall certainly attain the treasury of wisdom.

Chapter 14: THREE HUNDRED MILLION YOUNG DISCIPLES RECEIVE PREDICTIONS

Good man, the three hundred million disciples of the brahmin Oceanic Salvation, as previously described, sat at the garden gate. Whenever anyone entered, they imparted the Three Refuges and exhorted and guided those sentient beings to arouse the aspiration for bodhi. At that time, the brahmin Oceanic Salvation said to his disciples:

“Young disciples, you should arouse the aspiration for unsurpassed bodhi. According to your aspirations, choose a Buddha-land, and before the Tathagata sincerely declare your vows.”

Among them was a youth named Moon Forbearance, who addressed his teacher:

“What is that fruit of enlightenment like? What virtues should one accumulate? What practices should one cultivate? What contemplations should one maintain in order to attain the fruit of bodhi?”

The great master said:

“Youth, a bodhisattva must possess the four immeasurable treasuries in order to attain the path of bodhi. What are the four? They are possessing the inexhaustible treasury of merit, possessing the inexhaustible treasury of knowledge, possessing the inexhaustible treasury of wisdom, and possessing the inexhaustible treasury of all Buddha-Dharmas.

This is called possessing the four inexhaustible treasuries. Good man, the Tathagata teaches the path of bodhi as the Dharma gateway that gathers together all pure virtues for transcending birth and death. A bodhisattva perfects the practice of generosity in order to guide sentient beings.

A bodhisattva perfects moral discipline in order to fulfill every power of aspiration. A bodhisattva perfects patience in order to attain the complete marks and characteristics. A bodhisattva perfects diligence in order to accomplish all undertakings.

A bodhisattva perfects meditative concentration in order to tame the mind. A bodhisattva perfects wisdom in order to extinguish all binding afflictions. A bodhisattva perfects extensive learning in order to attain innumerable forms of eloquence.

A bodhisattva perfects virtue in order to benefit all sentient beings. A bodhisattva perfects knowledge in order to attain immeasurable, unobstructed wisdom. A bodhisattva perfects tranquility in order to accord with the wholesome activities of the mind.

A bodhisattva perfects insight in order to eliminate all doubts. A bodhisattva perfects loving-kindness in order to attain an unobstructed mind. A bodhisattva perfects compassion in order to guide sentient beings without weariness or aversion.

A bodhisattva perfects sympathetic joy because of always delighting in following the Dharma path. A bodhisattva perfects equanimity because of having eliminated every course of attachment and aversion. A bodhisattva perfects comprehension of the Dharma because of having eliminated all obstacles.

A bodhisattva perfects supramundane Dharma because of having abandoned all conditioned dharmas. A bodhisattva perfects dwelling in secluded places in order to extinguish all unwholesome karma and cultivate and increase wholesome karma. A bodhisattva perfects mindfulness because of having attained protection and preservation.

A bodhisattva perfects resolve in order to attain profound and extensive understanding. A bodhisattva perfects courageous aspiration because of having awakened to the wondrous meaning of the Dharma. A bodhisattva perfects the foundations of mindfulness because of contemplating body, feelings, mind, and dharmas.

A bodhisattva perfects right abandonment because of having abandoned unwholesome dharmas and cultivated all wholesome dharmas to perfection. A bodhisattva perfects supernormal powers because body and mind are always light and easeful. A bodhisattva perfects the faculties because of always fully restraining all the faculties.

A bodhisattva perfects the powers because of having eliminated every kind of affliction.

“A bodhisattva perfects the factors of enlightenment because of clearly knowing the true nature of all dharmas. A bodhisattva perfects the six principles of harmonious respect in order to accord with the work of guiding sentient beings and cause their minds to become pure.

“Youth, this is called the Dharma gateway that fully possesses pure virtues for transcending birth and death.”

The youth Moon Forbearance addressed his teacher:

“I have heard the World-Honored One teach that generosity brings great wealth and numerous attendants; that moral discipline brings rebirth in the heavenly realms; and that extensive learning brings great wisdom. The World-Honored One also teaches that cultivating pure merit is for the purpose of transcending birth and death.”

The great master taught:

“Youth, what you have said applies to those who delight in generosity and seek merit within birth and death. Youth, if good men and faithful women have faith in the path of bodhi and practice generosity, it is for the purpose of taming their minds. They observe moral discipline in order to keep their minds quiescent, and seek extensive learning in order to eliminate the mind’s defilements and attachments.

They cultivate loving-kindness and compassion in order to increase the mind of great compassion. As for the other dharmas, they employ wisdom and skillful means to accumulate and perfect them in practice. Youth, this is the complete gathering of the path of bodhi.

Only by cultivating virtue in this way, practicing in this way, and contemplating in this way can one attain the fruit of bodhi. The path of bodhi must be cultivated and practiced in this manner before it can be accomplished. Young disciples, you should earnestly seek the path of bodhi.

The path of bodhi is pure; you should make your vows with wholehearted resolve, and you will certainly attain fulfillment. The pure path of bodhi can purify the mind. The path of bodhi is the true path, free from deceit and flattery, and it extinguishes every kind of bondage.

Young disciples, the path of bodhi is peaceful and secure and can lead to the realm of unsurpassed nirvana. Therefore, today you should make vows according to your own aspirations and choose a Buddha-land, whether adorned and pure or impure!”

Good man, at that time the youth Moon Forbearance approached Treasure Store Tathagata, knelt with his right knee touching the ground, joined his palms, and addressed the Buddha:

“World-Honored One, I now seek unsurpassed bodhi. If the beings in this defiled Buddha-land have little desire, anger, and delusion; are not forgetful; have minds free from defilement, resentment, stinginess, and jealousy; do not follow the paths of wrong views but abide in right and universal understanding; distance themselves from unwholesome states of mind and constantly seek wholesome states; do not incline toward the three evil destinies but aspire to the human and heavenly realms; accumulate roots of goodness within the three meritorious destinies; and aspire to the Three Vehicles... then I shall attain unsurpassed, complete and perfect enlightenment in that world.

World-Honored One, if my aspiration is to be fulfilled in this way, may precious, mighty elephants spontaneously appear in my two hands.”

As soon as he had made this vow, through the Buddha’s spiritual power, precious elephants spontaneously appeared in the youth’s two hands. Their bodies were entirely white, and they possessed all seven limbs. Having witnessed this, he addressed them:

“Precious elephants! Both of you, fly up into the sky and travel throughout this land, raining down water endowed with the eight wondrous qualities and spreading a pervasive fragrance to awaken all beings in this Buddha-land. When those raindrops touch their bodies, or when anyone smells that fragrance, may the five hindrances—sensual desire, anger, sloth and torpor, restlessness, and doubt—be completely eliminated.”

As soon as the youth had spoken, the two precious elephants soared into the sky as swiftly as an immensely powerful man loosing an arrow. The two precious elephants carried out all that had been said and then returned before the youth Nguyệt Nhẫn.

Good man, at that time the youth Nguyệt Nhẫn rejoiced exceedingly. Tathagata Bảo Tạng said to the youth Nguyệt Nhẫn:

“Good man, in a future age, after one Ganges-sands number of asamkhya kalpas, at the beginning of the second Ganges-sands number of asamkhya kalpas, during the kalpa called Illumination, in a Buddha-land named Luminous Gathering, you will attain Buddhahood in that four-continent world, with the title Tathagata Bảo Cái Dũng Quang... Buddha, World-Honored One.”

Good man, Bodhisattva Nguyệt Nhẫn then prostrated with his five limbs touching the ground and bowed at the feet of Tathagata Bảo Tạng. Tathagata Bảo Tạng spoke this verse:

With a mind purified, all dust and defilement ended,

He has received predictions before countless beings.

Having attained the supreme and wondrous path of bodhi,

He shall guide all beings everywhere.

...(in brief) Apart from one thousand of them, all the remaining youths among those three hundred million made vows in this Buddha-land to attain unsurpassed, complete and perfect enlightenment. Tathagata Bảo Tạng bestowed predictions upon them all. The last among them bore the names Tathagata Tỳ-bà-thi, Tathagata Thi-khí, and Tathagata Tỳ-thi-la-phi. Such were the predictions bestowed upon the youths.

Chapter 15: THE ONE THOUSAND YOUTHS RECEIVE PREDICTIONS

These one thousand youths were all thoroughly versed in the four Vedas. The eldest, whom all revered as a teacher, was named Phi-do-tỳ-sư-nữu. Phi-do-tỳ-sư-nữu addressed the Buddha:

“I wish to attain unsurpassed, complete and perfect enlightenment in that Buddha-land possessing all five turbidities, and to teach the Dharma to beings whose sensual desire, anger, delusion, manifold afflictions, and other such burdens are extremely grave and deeply rooted.”

The youth Nguyệt Man, one of those one thousand youths, said to the great teacher Hải Tế:

“What circumstances did the Venerable Phi-do-tỳ-sư-nữu clearly perceive that caused him to vow to attain bodhi in a Buddha-land possessing all five turbidities?”

The great teacher replied:

“Youth, only a bodhisattva fully endowed with great compassion attains bodhi in a Buddha-land possessing all five turbidities. The beings there have no one to guide them and no refuge toward which to turn. They suffer beneath the yoke of the afflictions and are bound by wrong views. Therefore, the bodhisattva must strive to rescue and liberate them, lead them to benefit, teach and transform the beings in that ocean of birth and death, establish them in right view, and spread the ambrosia of nirvana among all beings. This manifests a bodhisattva’s great compassionate vow concerning a Buddha-land possessing all five turbidities.”

Tathagata Bảo Tạng said:

“Great being Phi-do-tỳ-sư-nữu, in a future age, after one Ganges-sands number of asamkhya kalpas, during the remaining portion of the second Ganges-sands number of asamkhya kalpas, to the east, beyond Buddha-lands as numerous as motes of dust, there will be a world named Banner of Fetters. In that world, you, a perfect man, will attain unsurpassed, complete and perfect enlightenment, with the title Tathagata Chủ Sơn Vương... Buddha, World-Honored One.”

Phi-do-tỳ-sư-nữu addressed the Buddha:

“When I bow at the feet of the World-Honored One, I respectfully beseech the World-Honored One to stroke the crown of my head with his hands adorned by a hundred merits.”

Good man, when the youth Phi-do-tỳ-sư-nữu placed his head and face upon the ground and reverently bowed at the feet of the World-Honored One, Tathagata Bảo Tạng immediately stroked the crown of Bodhisattva Phi-do-tỳ-sư-nữu’s head with both hands and said:

Arousing great compassion, his wisdom profound,

He diligently cultivates the bodhisattva practices.

With steadfast power, he will end all afflictions

And become a Buddha who delivers all beings.

Good man, at that time the youth Nguyệt Man faced Tathagata Bảo Tạng, knelt with his right knee upon the ground, and addressed the Buddha:

“World-Honored One, I vow to arouse the aspiration for unsurpassed bodhi in this Buddha-land. In that world, beings are constantly ruled by the three poisons of sensual desire, anger, and delusion, and they do not abide in wholesome dharmas. In that world, when human beings, including unwholesome people, have a lifespan of forty thousand years, I shall attain unsurpassed, complete and perfect enlightenment.”

Tathagata Bảo Tạng said:

“In a future age, after one Ganges-sands number of asamkhya kalpas, during the remaining portion of the second Ganges-sands number of asamkhya kalpas, there will be a world named Sahā. Why is it called Sahā? Because the beings in that realm willingly endure and delight in sensual desire, anger, delusion, and all the other afflictions that bind them.

For this reason, it is named Sahā. At that time, there will be a great kalpa named Worthy. Why is it called Worthy?

Because during this kalpa, most beings act according to sensual desire, anger, delusion, and attachment to self, yet one thousand Buddhas, World-Honored Ones, will appear there. Outstanding man! At the beginning of the Worthy Kalpa, when human beings in the world have a lifespan of forty thousand years, you will be the first to attain unsurpassed, complete and perfect enlightenment.

You will bear the title Tathagata Ca-la-ca-tôn-đà, Buddha, World-Honored One, and will teach the Dharma of the Three Vehicles. Countless beings will be swept along by the current of birth, aging, illness, and death; you will teach, transform, and deliver them, bringing them to the shore of liberation in nirvana.”

Good man, Bodhisattva Nguyệt Man then prostrated with his five limbs touching the ground and bowed at the feet of Tathagata Bảo Tạng, after which he withdrew and sat to one side.

At that time, the second youth, named Khâm-bà-la, came before Tathagata Bảo Tạng and said:

“World-Honored One, following Tathagata Ca-la-ca-tôn-đà, I wish to attain Buddhahood when human beings have a lifespan of thirty thousand years.”

Buddha Bảo Tạng said:

—Young man, in a future age, after one Ganges-sands number of asamkhya kalpas and into the remaining portion of the second Ganges-sands number of asamkhya kalpas, in the Saha world, just as the Auspicious Kalpa begins, following the Tathagata Krakucchanda, when the human lifespan is thirty thousand years, you shall attain Buddhahood. You shall be named Kanakamuni and shall be endowed with the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One... Buddha, the Blessed One. Your name shall be renowned everywhere.

After the young man Kimbala received this prediction from the Blessed One, he reverently bowed his head at the Buddha’s feet, circumambulated him three times, and then came before the Tathagata Ratnagarbha and scattered flowers as an offering to the Buddha. He then joined his palms and recited these verses in praise:

Skillfully establishing harmony in proper sequence,

Ending every stain of disorder, acclaimed as pure and wondrous;

With lofty, vast intent, revered by multitudes,

You expound the radiant path of awakening.

The hundred merits perfected, you exalt the virtuous assembly;

Encircling the mountain, you establish the seat of enlightenment.

The Muni’s work of transformation is without error;

You predict bodhi for all sentient beings.

Good man, at that time a young man named Later Protector came before the Buddha with a bed made of the seven precious substances, worth a thousand pieces of gold. Upon it he placed a golden bowl-shaped vessel filled with the seven precious substances and a golden bathing-water vessel. He offered them all to the Buddha and the Sangha and addressed the Buddha:

—Blessed One, I make this vow: In a future age, after one Ganges-sands number of asamkhya kalpas and into the remaining portion of the second Ganges-sands number of asamkhya kalpas, during that Auspicious Kalpa, I shall become a Tathagata, Worthy One, Perfectly Enlightened One. At that time, wholesome qualities will have declined and evil will be prevalent. Sentient beings will be deeply afflicted by craving, anger, delusion, stinginess, and jealousy.

They will rely upon evil spiritual companions, hold wrong views, delight in associating with minds rooted in the unwholesome, and remain far removed from minds rooted in the wholesome. They will have no right view, but only wrong livelihood and mental agitation. After the Tathagata Kanakamuni enters nirvana and his true Dharma also declines and disappears, sentient beings will dwell in darkness and the world will have no teacher to guide them.

When the human lifespan is twenty thousand years, I shall attain unsurpassed perfect and complete enlightenment.

Good man, the Tathagata Ratnagarbha then said to the young man Later Protector:

—Excellent! Excellent! Brahmin, you are an outstanding man, fully endowed with luminous wisdom.

You will appear in an evil human realm. From now until the time when the human lifespan is twenty thousand years, the world will descend into darkness and have no teacher to guide it, and you vow to become a Perfectly Enlightened One there. Therefore, outstanding man, your name shall now be Luminous Wisdom and Compassionate Intent.

Great Being Luminous Wisdom and Compassionate Intent, in a future age, after one Ganges-sands number of asamkhya kalpas and into the remaining portion of the second Ganges-sands number of asamkhya kalpas, in this very Saha world, during the Auspicious Kalpa, when the human lifespan is twenty thousand years, you shall become a Buddha named Kasyapa, endowed with the ten epithets: Tathagata... Buddha, the Blessed One.

Good man, at that time the bodhisattva Luminous Wisdom and Compassionate Intent prostrated himself with his five limbs touching the ground and bowed his head at the feet of the Tathagata Ratnagarbha. He then stood to one side, scattered fragrant powder and flower garlands as offerings to the Tathagata Ratnagarbha, and recited these verses in praise:

The learned and the noble

All give rise to joyful minds.

With excellent, skillful words,

You are the good wisdom of gods and humans.

Sentient beings receive predictions

To become Buddhas everywhere.

Spiritual powers and wisdom...

The Buddha-Dharma has immeasurable words.

You manifest the practice of bodhi;

Therefore, I reverently bow.

Good man, at that time the Brahmin Samudrarenu had encouraged and instructed the fourth young man, named Stainless Intent, and caused him to awaken. The young man Stainless Intent then came before the Tathagata Ratnagarbha and said:

—Blessed One, I make this vow: I shall seek unsurpassed bodhi during the Auspicious Kalpa in this world, but not amid an evil age of the five defilements such as that of Buddha Kasyapa’s land. After the Tathagata Kasyapa enters nirvana and his true Dharma declines and disappears, when the human lifespan is only ten thousand years, sentient beings’ resolve to practice generosity, uphold the precepts, and cultivate meditative concentration will all diminish.

They will depart far from the seven treasures of the noble ones and honor evil spiritual companions as their teachers. They will take no delight in seeking the three fields of merit, nor will they delight in cultivating the three wholesome karmas. Instead, they will delight in creating the three evil karmas.

Because the afflictions darken and confuse their minds, they will not earnestly seek the Dharma paths of the Three Vehicles. At that time, there will not even be anyone capable of discerning and carrying out the practice of bodhi, much less when the human lifespan is only one thousand years, or even merely one hundred years. At that time, sentient beings will not even know the word “wholesome,” much less will there be anyone who practices wholesome dharmas.

In this age replete with the five defilements, the human lifespan will gradually decrease until it is only ten years, whereupon the kalpa of warfare will arise. At that very time, I shall manifest descent from the heavenly realm into the world to rescue sentient beings and cause them to abandon the unwholesome. For their sake, I shall earnestly expound wholesome dharmas and enable those sentient beings to abide in the ten wholesome karmas.

By means of these wholesome karmas, I shall eliminate all the afflictions that bind sentient beings and also eradicate the five defilements. From then onward, I shall wait until the human lifespan increases to eighty thousand years before attaining unsurpassed perfect and complete enlightenment. Because sentient beings will then have diminished their craving, anger, delusion, ignorance, stinginess, and jealousy, I shall expound the true Dharma and cause them to abide in the teachings of the Three Vehicles.

Blessed One, if my aspiration shall be fulfilled, I respectfully beseech the Blessed One to bestow upon me a prediction of supreme bodhi. Blessed One, if I do not receive such a prediction, I shall seek the attainment of a sravaka or pratyekabuddha so that I may swiftly escape birth and death.

The Tathagata Ratnagarbha said:

—Good man, bodhisattvas have four kinds of indolence. If bodhisattvas possess these kinds of indolence, they delight in the round of birth and death, remain perpetually submerged in the paths of suffering within samsara, and do not swiftly attain unsurpassed perfect and complete enlightenment. What are these four kinds of indolence?

They are when a bodhisattva has:

1. Inferior deportment.

2. Inferior fellow practitioners.

3. Inferior discernment concerning generosity.

4. Inferior aspiration.

What is meant by a bodhisattva having inferior deportment?

It is when a bodhisattva does not guard body, speech, and mind, or does not maintain proper deportment.

What is meant by a bodhisattva having inferior fellow practitioners? It is when a bodhisattva studies together with sravakas and pratyekabuddhas.

What is meant by a bodhisattva having inferior generosity? It is not giving everything and not giving everywhere, but practicing generosity in pursuit of merit and happiness in the human and heavenly realms.

What is meant by a bodhisattva having inferior aspiration? It is not sincerely making vows to attain an adorned Buddha-land in order to guide sentient beings to liberation.

Possessing these four dharmas of indolence, a bodhisattva will endure suffering for a long time in samsara and will not swiftly attain unsurpassed bodhi.

There are also four dharmas by which any bodhisattva who fully accomplishes them will swiftly attain unsurpassed perfect and complete enlightenment. What are these four dharmas?

They are:

1. Always guarding body, speech, and mind.

2. Always drawing near to those who study and practice the Mahayana Dharma.

3. Giving everything and giving everywhere, having generated a mind of loving-kindness and compassion in order to liberate all sentient beings from every path of suffering.

4. Sincerely making vows to attain an adorned Buddha-land in order to guide sentient beings to liberation.

These are the four dharmas. When a bodhisattva practices accordingly, he will swiftly attain perfect enlightenment. There are also four dharmas which, when fully practiced by a bodhisattva, enable him to encompass the path to bodhi. What are these four? They are:

1. Diligently practicing the paramita of giving.

2. Aiding immeasurable sentient beings.

3. Fully cultivating all dharmas of meditative concentration.

4. Mastery of supernatural powers.

There are also four dharmas that keep the mind from becoming weary, which a bodhisattva must fully practice. They are: never tiring of giving, never tiring of hearing the Dharma, never tiring of guiding sentient beings, and never tiring of making vows.

There are also four inexhaustible treasuries that a bodhisattva must fully accomplish. They are: the inexhaustible treasury of faith, the inexhaustible treasury of teaching the Dharma, the inexhaustible treasury of dedication, and the inexhaustible treasury of aiding impoverished and suffering sentient beings.

There are also four pure dharmas that a bodhisattva must accomplish. They are:

1. Purity in observing the precepts, because there is no self.

2. Purity in meditative concentration, because there is no longer attachment to sentient beings.

3. Purity of wisdom, because there is no attachment to a lifespan.

4. Purity of the knowledge and vision of liberation, because there is no longer attachment to a person.

Through these four dharmas, a bodhisattva swiftly attains unsurpassed perfect enlightenment and turns a Dharma wheel like empty space: an inconceivable Dharma wheel, an immeasurable Dharma wheel, a selfless Dharma wheel, an inexpressible Dharma wheel, a Dharma wheel provisionally manifested, a Dharma wheel that causes sentient beings to become disenchanted with and leave behind the suffering of birth and death, an unprecedented Dharma wheel.

O Vimala-mati, in a future age, after one Ganges-sands number of asamkhyeya kalpas and into the remaining portion of the second Ganges-sands number of asamkhyeya kalpas, not long after the beginning of the Auspicious Kalpa, when the five defilements have been eliminated and lifespans there gradually increase until human beings live for eighty thousand years, you will attain unsurpassed perfect enlightenment. You will be named Maitreya and will be fully endowed with the ten honored titles, from Tathagata through Buddha, the Blessed One.

The brahmin Vimala-mati immediately prostrated himself with his five limbs touching the ground, bowed his head at the feet of the Tathagata Ratnagarbha, and then stood to one side. He scattered powdered incense and flower garlands as offerings to the Blessed One and recited these verses of praise:

Your face is like the full moon;

Your urna mark is white as snow.

Your pure body resembles a golden mountain—

Who would not aspire to become a Blessed One?

Like a mighty and courageous lord of beasts,

Your manifold virtues illuminate the world.

Everywhere is filled with radiant light;

Now you have bestowed a prediction upon me.

The great teacher, the brahmin Samudrarenu, had guided those one thousand youths. With the exception of one person, all the others had mastered the four Vedas, and all brought forth the aspiration for bodhi... and attained perfect enlightenment. They were the Tathagata Krakucchanda, the Tathagata Kanakamuni, the Tathagata Kasyapa, and the Tathagata Maitreya.

The fifth person was named Simha-prabhasa. Likewise, among those one thousand people, with the exception of two, all had thoroughly mastered the four Vedas. During this Auspicious Kalpa, they all made vows before the Tathagata Ratnagarbha, and they all received predictions of unsurpassed perfect enlightenment.

The youngest among them, named Dharani-mahabala, was also guided by the great teacher Samudrarenu to bring forth the aspiration for bodhi. The great teacher said:

“O Dharani-mahabala, you should not continue observing for so long and thereby abandon the bodhisattva’s resolve to seek enlightenment. For the sake of sentient beings, bring forth the mind of great compassion.”

The great teacher addressed him in verse:

Sentient beings undergo aging, sickness, and death,

Submerged in the river of craving.

Within the fearsome three realms,

They enter wombs and assume bodily forms.

They drink the poison of the fetters and harm one another;

Vast and boundless suffering burns them.

Deluded, they lose the path of goodness

And are oppressed by birth and death.

The suffering of the three realms blazes everywhere;

All cling to wrong views.

Throughout all five destinies,

They ceaselessly turn like a wheel.

Sentient beings lack the Dharma eye,

And there is no one to rescue them.

Cultivate wisdom and dispel doubt;

You should now seek Buddhahood.

For the sake of the world, drain the river of craving

And build a bridge joining the two shores.

Undo every bond and fetter,

And dedicate your mind to bodhi.

Dispel delusion and open the Dharma eye;

Bestow the unsurpassed path upon all.

The fire of birth and death in the three realms—

Extinguish it with the flavor of the Dharma.

For the benefit of others, you should swiftly

Go and bow before the Muni.

You should establish steadfast vows

To become a Buddha, a teacher of the world.

Comfort and nurture all living beings,

And deliver them throughout every realm.

Reveal the path of liberation,

The faculties, the powers, and the seven factors of enlightenment.

Seek to rain down the wondrous Dharma

And extinguish the suffering of sentient beings.

Good man, at that time the youth Dharani-mahabala said to his teacher:

“Great Teacher, I take no delight in birth and death but aspire to honored virtue. Nor do I seek the attainments of a sravaka or pratyekabuddha; I devote myself solely to seeking the fruition of the unsurpassed vehicle. I have been observing the place where beings are to be guided, awaiting the proper time to make my vow. Great Teacher, this is why I have continually contemplated these matters until now. Please wait but a moment and hear my lion’s roar.”

Good man, the brahmin Samudrarenu then temporarily left this youth and returned to address five disciples who constantly attended upon the great teacher, saying:

“You youths should bring forth the aspiration to seek unsurpassed enlightenment.”

The five said to their teacher:

“We possess no wealth or treasures with which to make offerings to the Buddha and the bhiksu Sangha, nor have we yet planted roots of goodness. How, then, can we bring forth the aspiration for bodhi?”

Good man, the great teacher, the brahmin Samudrarenu, then summoned those disciples. The first was named Kalaphusu, and the great teacher gave him earrings made of the seven precious substances. The second was named Thalaphusu, and the great teacher likewise gave him earrings made of the seven precious substances. The third was named Jalaphusu, and the great teacher gave him a precious couch made of the seven precious substances. To the fourth, named Khagaphusu, the great teacher gave a staff made of the seven precious substances. To the fifth, named Talaphusu, the great teacher gave a bathing basin made of pure gold. He then told them:

“Take these things and offer them to the Buddha and the bhiksu Sangha, and then bring forth the aspiration to seek unsurpassed bodhi.”

The five attendants immediately went straight to where the Blessed One was. Each presented the object he carried to the Buddha and the Sangha, and then they said to the Buddha:

“We humbly beseech the Blessed One to bestow upon us predictions of unsurpassed enlightenment, so that in that Auspicious Kalpa we may become perfectly enlightened ones...” (The account is abbreviated.)

Good man, at that time the Tathagata Ratnagarbha bestowed upon the youth Kalaphusu a prediction of bodhi, declaring that in the Auspicious Kalpa he would be known as the Tathagata Drdhasvara. Next, he bestowed predictions upon the other youths: Thalaphusu would be known as the Tathagata Laksanapriya-mati; Jalaphusu would be known as the Tathagata Marga-prasamsa; Khagaphusu would be known as the Tathagata Priyasvara; and Talaphusu would be known as the Tathagata Haritapatra-grantharaja.

When the Buddha had finished bestowing predictions upon the five youths that they would become perfectly enlightened ones during the Auspicious Kalpa, the great teacher Samudrarenu again said to Dharani-mahabala:

“O Dharani-mahabala, before the Blessed One today, you should make your vow and choose according to your own wishes an adorned Buddha-land. Bestow the ambrosial flavor of the Dharma upon all sentient beings and single-mindedly, diligently practice the bodhisattva conduct. You should not continue observing for so long.” Having spoken, the great teacher led Dharani-mahabala to where the Buddha was.

Good man, at that time the youth Dharani-mahabala said before the Blessed One:

“Blessed One, in the future, during that Auspicious Kalpa, how many Buddhas will appear in the world after the Tathagata?”

The Tathagata Ratnagarbha said:

“Youth, during one half of the Auspicious Kalpa, one thousand four hundred Buddhas will appear in the world.”

The youth again said to the Buddha:

“Blessed One, in that Worthy Kalpa, all the Buddha-Blessed Ones will successively enter nirvana. At the end of that kalpa, the youth Salabhushu will attain Buddhahood with the name Tathagata King of the Interwoven Green Leaves. At that time, I vow to practice the bodhisattva conduct—the difficult practices and the painful practices—and to perfect generosity, moral discipline, meditative concentration, extensive learning, diligence, patience, the cultivation of merit in accordance with the Dharma, and wisdom.

In that Worthy Kalpa, whenever any of those Buddhas first attains great awakening, I vow to be the first to make offerings to and honor them. After they enter nirvana, I will wholeheartedly venerate their relics and preserve their true Dharma. I will exhort beings deficient in moral conduct to observe the precepts and abide in moral discipline.

I will guide beings suffering because of wrong views to embrace right view and abide in right view. I will guide beings whose minds are distracted to abide in right concentration. I will cause those lacking dignified conduct to live with proper deportment.

For the sake of sentient beings, I will manifest innumerable virtuous deeds. When those Buddhas have entered nirvana and their true Dharma is about to decline, I will kindle the lamp of the true Dharma in that world and constantly preserve it so that it will never be extinguished. When the kalpa of warfare arises, I will guide sentient beings to refrain from killing and ultimately attain right view.

Through the ten wholesome courses of karma, I will rescue sentient beings from deviant paths, lead them onto the wholesome path, eliminate their evil and benighted conduct, and reveal to them the means of practicing virtue. I will eliminate the five defilements of the world: the defilement of the kalpa, the defilement of lifespan, the defilement of views, the defilement of afflictions, and the defilement of sentient beings.

During the kalpa of famine, I will guide sentient beings to practice the paramita of generosity and abide in that Dharma. Through the six paramitas, I will bring an end to the entire kalpa of famine, turmoil, contention, enmity, harm, jealousy, and the like, and eliminate all the bonds of defilement afflicting sentient beings. During the kalpa of pestilence, I will guide sentient beings through the six principles of harmony and respect and the four means of attraction, causing them to abide in those teachings; I will also eliminate all their illnesses, darkness, and bonds.

Throughout all the Buddha-realms of the Saha world during the latter half of the Worthy Kalpa, I will thus rescue sentient beings from every suffering and calamity. After one thousand four hundred Blessed Ones have appeared in the world and entered nirvana, and after the true Dharma of all those Buddhas has been destroyed, I will subsequently attain unsurpassed, complete, perfect awakening within that Worthy Kalpa. Whatever the lifespans of those one thousand four hundred Buddhas of the Worthy Kalpa may be, after attaining bodhi, my lifespan will equal theirs.

Whatever the number of shravakas attending those Buddhas may be, the number of my shravakas will be the same.

“However many sentient beings those one thousand four hundred Tathagatas have guided and transformed, I alone will guide and transform that same number. As for those cultivating the path and fruit of the shravaka vehicle—even if they violate the precepts, fall into the forest of wrong views, fail to honor the Buddhas, harbor hearts full of jealousy, give rise to malicious intentions and destroy the Dharma and the Sangha, commit many offenses, slander sages and noble ones, ruin the true Dharma, and create the karma of immediate retribution—I vow that, upon attaining bodhi, I will rescue every one of them from the realm of samsara and establish them securely in the fearless city of nirvana.

After I enter nirvana, the true Dharma will be extinguished at the same time that the Worthy Kalpa comes to an end. When my true Dharma has been extinguished and the Worthy Kalpa has ended, I will cause the relics of my teeth and body to transform into immeasurable asamkhyeyas of emanation Buddhas. Their bodies will be adorned with the thirty-two marks of a Great Person, and each mark will itself be adorned with the eighty excellent characteristics.

These emanation Buddhas will travel throughout the ten directions to immeasurable asamkhyeyas of lands where no Buddha is present, and each emanation Buddha will guide immeasurable asamkhyeyas of sentient beings and cause them to abide in the Three Vehicles. If those Buddha-realms are destroyed by the calamities of a kalpa, the emanation Buddhas will go there and rescue the sentient beings as previously described. Only afterward will the relic-jewels transform into precious wish-fulfilling mani gems.

If sentient beings in other Buddha-realms are impoverished and possess no jewels, the wish-fulfilling gems will go there and manifest a rain of jewels in abundance for them to store. In still other Buddha-realms, if sentient beings lack wholesome karma and are tormented by disease, the wish-fulfilling gems will likewise go to those realms and rain down the fragrances of the seashore and ox-head sandalwood. That fragrant rain will eliminate all illnesses of body and mind, together with the sufferings and calamities arising from wrong views, and will cause those beings diligently to cultivate the three fields of merit and, at death, to be reborn in the heavens.

“Blessed One, while practicing the bodhisattva conduct, I will devote myself to rescuing sentient beings in all these ways. When I attain the fruit of bodhi, I will likewise carry out the work of a Buddha in this manner. After I enter nirvana, my relics will also travel throughout immeasurable and boundless Buddha-realms to rescue sentient beings in this way.

“Blessed One, if my vows are not fulfilled, and if I cannot become the King of Physicians who rescues sentient beings, then, after I have bowed to the Buddha, may I be unable to see the Buddhas still abiding in and teaching the Dharma throughout the immeasurable and boundless worlds of the ten directions; and may the Blessed One today not bestow upon me a prediction of unsurpassed awakening, as the Blessed One has now bestowed predictions of that awakening upon innumerable sentient beings.

May I also be unable to see those Buddha-Blessed Ones or hear the sound of the path to bodhi. If my vows are not fulfilled, may I wander forever in the cycle of birth and death, unable to hear the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, or the sound of wholesome karma. May none of those sounds ever reach my ears, and may I perpetually fall into the Avici hell.”

At that time, Tathagata Treasure Treasury said to the youth Upholder of Great Strength:

“Excellent! Excellent, outstanding noble man! You will become a great King of Physicians who liberates sentient beings from every suffering and calamity.

Therefore, your name shall be Stainless Radiant Medicine King! In the future, after a number of asamkhyeya kalpas equal to the sands of one Ganges and continuing into the remaining portion of a second number of asamkhyeya kalpas equal to the sands of the Ganges, during the Worthy Kalpa, whenever any of the one thousand four hundred Tathagatas has only recently attained Buddhahood, you will be the first to make offerings to them... and events will unfold precisely according to your vows.

After Tathagata King of the Interwoven Green Leaves enters nirvana and his true Dharma declines, you will attain unsurpassed, complete, perfect awakening, with the name Tathagata Rochi, and so forth up to Buddha, the Blessed One. Your lifespan will be half a kalpa. The combined number of shravakas attending the one thousand four hundred Buddhas of the Worthy Kalpa will equal the number of shravakas attending you alone.

The number of sentient beings you guide and transform will equal the total number of sentient beings guided and transformed by them. After you enter nirvana, when your true Dharma declines, the Worthy Kalpa will also come to an end. The relics of your teeth and body will transform into emanation Buddhas, all precisely as you declared in your vows above.”

Good man, at that time Bodhisattva Stainless Radiant Medicine King said to the Buddha:

“World-Honored One, if my aspiration is to be perfectly fulfilled in this way, I respectfully beseech the World-Honored One to place upon the crown of my head his foot, adorned with the marks born of a hundred merits.”

Good man, at that time the Tathagata Ratnagarbha immediately stroked the crown of the bodhisattva’s head with his foot, adorned with the marks born of a hundred merits. Good man, Bodhisattva Stainless Radiance Medicine King was then filled with great joy. He immediately prostrated himself with all five limbs upon the ground and bowed at the feet of the Tathagata Ratnagarbha. Having done so, he withdrew and stood to one side. The brahmin Samudrareṇu presented the bodhisattva with a celestial kalpavṛkṣa robe and praised him, saying:

“Excellent! Excellent! Worthy one, your aspiration is exceedingly noble. From this day onward, you need no longer be guided by me, but may go forth and transform beings in accordance with your own aspiration.”

END OF FASCICLE FOUR