大乘悲分陀利經

Chapter 19: SPIRITUAL RESPONSE

Good man, after the entire assembly of devas, nagas, gandharvas, and humans had all prostrated themselves with their five limbs touching the ground at the feet of the great teacher Samudrarenu, joined their palms, and recited verses of praise, the Brahmin Samudrarenu knelt on his right knee before the Tathagata Ratnagarbha. At once, the great earth shook in six ways. All the worlds throughout the ten directions, as numerous as the motes of dust in a Buddha-land, likewise shook in six ways.

Brilliant rays of light also appeared, illuminating everywhere, while throughout the world there fell a rain of flowers such as mandarava and mahamandarava blossoms, and immeasurable radiance shone universally. Throughout the ten directions, in innumerable worlds as numerous as the motes of dust in a Buddha-land, Buddhas, Blessed Ones, were dwelling in pure and impure Buddha-lands and teaching the Dharma to sentient beings.

Great bodhisattvas seated there listening to the Dharma saw the great earth shake in six ways, radiance shine forth, and countless flowers rain down. They therefore asked those Buddhas, the Blessed Ones:

“Through what causes and conditions does the great earth shake in six ways, flowers rain down from the heavens, and radiance shine forth?”

At that time, in the eastern direction, beyond Buddha-lands as numerous as the sands of more than one Ganges River from this Buddha-land, there was a world named Jewel Congregation. Its Buddha was named Jewel Moon, complete with the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, and so forth, through Buddha, Blessed One. He was then dwelling in the world and teaching exclusively the Dharma of the Mahayana. Surrounding him and listening to the Dharma was an immeasurable asamkhya multitude of bodhisattvas. Among them were two great bodhisattvas, one named Jewel Excellence and the other Moon Excellence. Having witnessed these signs, they respectfully joined their palms toward the Tathagata Jewel Moon and said:

“Blessed One, through what causes and conditions does the great earth shake, radiance shine forth, and countless flowers rain down from the heavens?”

The Tathagata Jewel Moon said to the two bodhisattvas:

“Good men, in the western direction, beyond worlds as numerous as the sands of more than one Ganges River from this Buddha-land, there is a Buddha-land named Sandilya. The Buddha there is named Ratnagarbha, complete with the ten epithets: Tathagata, Worthy One, Perfectly Enlightened One, and so forth, through Buddha, Blessed One. He is presently dwelling in the world, bestowing upon hundreds of millions of bodhisattvas predictions of unsurpassed, complete and perfect enlightenment.

He teaches about various lands, the making of vows and selection of adorned Buddha-lands, the realms of samadhi, the meditative concentrations, and the gateways of dharani. In that assembly is a great bodhisattva named Great Compassion who has fully established his vows. The Buddha has bestowed upon this great bodhisattva a prediction of unsurpassed bodhi, and thus he has clearly revealed vows such as these.

Through them, hundreds of millions of sentient beings have been caused to establish bodhisattva vows and choose adorned Buddha-lands in which to guide and transform myriad beings. No one in that assembly can equal this bodhisattva endowed with great compassion. He has chosen a world filled with the five evil defilements, confusion and disorder, and afflictions, where sentient beings commit deeds of immediate retribution, accumulate roots of unwholesome karma, and have minds constantly consumed by fire, in order to gather, subdue, and transform them.

After the assembly of devas, nagas, gandharvas, asuras, and humans had made offerings to the Tathagata Ratnagarbha, they all wholeheartedly made offerings to the bodhisattva endowed with great compassion. Having prostrated themselves with their five limbs touching the ground and bowed reverently, they joined their palms and praised him with many profound and wondrous verses. That great bodhisattva then took his seat before the Tathagata to receive his prediction.

At that moment, the Bodhisattva Great Compassion knelt on his right knee before the Buddha and requested a prediction from him. The Buddha immediately smiled, causing innumerable worlds throughout the ten directions, as numerous as the motes of dust in a Buddha-land, to shake in six ways; flowers to rain down from the heavens; and radiance to appear and shine forth. To awaken all the great bodhisattvas in those Buddha-lands, to reveal the practices and vows of the bodhisattva endowed with great compassion, to assemble the great bodhisattvas from worlds throughout the ten directions as numerous as the motes of dust in the Buddha-lands, and to teach the Dharma gateway of Fearlessness within the practices and vows of a great bodhisattva, the Tathagata manifested such spiritual powers.”

Good men, after hearing this, the two bodhisattvas Jewel Excellence and Moon Excellence asked the Tathagata Jewel Moon:

“Blessed One, how much time has elapsed since the Bodhisattva Great Compassion first generated the aspiration, and how has he cultivated the bodhisattva practices so that he is able to choose a world filled with the five evil defilements, where afflictions are deep and heavy, sentient beings commit deeds of immediate retribution and accumulate unwholesome roots, and their minds are constantly consumed by fire, in order to gather, subdue, and transform them?”

The Tathagata Jewel Moon replied:

“Good men, that Bodhisattva Great Compassion has only just generated the aspiration to seek unsurpassed, complete and perfect enlightenment. Good men, you may go to the Buddha-land of Sandilya to behold, reverently worship, and make offerings to the Tathagata Ratnagarbha, the Worthy One, the Perfectly Enlightened One; to hear the teaching of the Dharma gateway of Fearlessness, samadhi, and dharani; to meet the Bodhisattva Great Compassion; and to convey my greetings to that bodhisattva:

“‘Great being, the Tathagata Jewel Moon sends you his greetings and presents you with this Stainless Delight in Vows flower as a token.’

“Also praise the Bodhisattva Great Compassion, saying:

“‘Excellent, great being! Upon first generating the aspiration, you have already been able to accomplish such great compassion. Thus, throughout the Buddha-lands in the ten directions, in worlds as numerous as motes of dust, your praises are proclaimed without measure: “That Bodhisattva Great Compassion, though he has only just generated the aspiration, has already attained such accomplishment.” Therefore, I praise you, saying, “Excellent!”

“‘Furthermore, great being, for the sake of future bodhisattvas endowed with great compassion, you have expounded great compassion, prevented wholesome vows from being severed, and raised the banner of the Dharma. Therefore, you are praised as “Excellent!”

“‘Furthermore, great being, praises of you will continue to resound into the future throughout immeasurable asamkhya kalpas as numerous as motes of dust in a Buddha-land throughout the ten directions. You will inspire and transform tens of thousands of kotis of nayutas of hundreds of thousands of sentient beings, leading them toward unsurpassed enlightenment and establishing them therein, so that they attain the stage of non-retrogression; or they will vow to accept adorned Buddha-lands in order to transform sentient beings; or they will receive predictions.

Thus will you inspire and transform them toward the path of bodhi. Afterward, when asamkhya kalpas as numerous as motes of dust have passed, all such sentient beings, whether in this Buddha-land or in other worlds throughout the ten directions as numerous as motes of dust in the Buddha-lands, will attain the fruit of bodhi and turn the wheel of the true Dharma. They will extol and praise the Bodhisattva Great Compassion.

Therefore, with these words of praise, I acclaim you: “Excellent! Excellent!”’”

At that time, nine billion two hundred million bodhisattvas said to the Buddha in unison:

“Blessed One, we wish to go to the Buddha-land of Sandilya to behold, revere, make offerings to, worship, and draw near to the Tathagata Ratnagarbha, the Worthy One, the Perfectly Enlightened One. We also wish to meet that great being and convey to that bodhisattva the Tathagata’s threefold praise of ‘Excellent,’ together with the Stainless Delight in Vows flower.”

The Tathagata Jewel Moon said:

“So it is! Good men, now is the time for you to go to the world of the Tathagata Ratnagarbha and hear the teaching of the Dharma gateway of Fearlessness, samadhi, dharani, and the practices and vows for liberating sentient beings.”

At that time, the great bodhisattvas Treasure Victory and Moon Victory received the Stainless Moon-Delight Flowers from Treasure Moon Tathagata and, together with nine billion two hundred million bodhisattvas, departed from the Treasure Assembly world. As swiftly as a flash of lightning, those bodhisattvas vanished from the Treasure Assembly world and appeared in the Jambala Garden in the Buddha-land of Sandilan. They went before Treasure Treasury Tathagata, wholeheartedly bowed at the feet of the Blessed One, and made offerings with the various wondrous manifestations of spiritual power attained by bodhisattvas.

They then saw the brahmin Ocean Salvation standing before Treasure Treasury Tathagata while the entire great assembly, with palms joined, extolled and praised him. Seeing this, the bodhisattvas thought, “This is indeed the Great Compassion Bodhisattva to whom Treasure Moon Tathagata instructed us to present these Stainless Moon-Delight Flowers...”

Before the Blessed One, the two great bodhisattvas turned toward the brahmin Ocean Salvation, presented the flowers to him, and said:

“Great Man, Treasure Moon Tathagata of the Treasure Assembly world has entrusted these Stainless Moon-Delight Flowers to us as a token for you, together with three Dharma teachings of praise, as previously stated...” (The account is abbreviated.)

In the same way, throughout immeasurable asamkhyeyas of Buddha-worlds in the east, the Buddhas also dispatched innumerable great bodhisattvas to the Buddha-land of Sandilan to present the brahmin Ocean Salvation with Stainless Moon-Delight Flowers and words of praise, as previously stated.

Good man, at that time, in the south, more than nine billion seven hundred million nayutas of hundreds of thousands of Buddha-lands away from this Buddha-land, there was a world called Treasure Dragon Lion’s Roar. The Buddha there was called Lion’s Vigorous Advance, Victorious Sovereign Mastery Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One. He was then dwelling in the world and teaching solely the Great Vehicle Dharma to the great bodhisattvas. In that assembly of bodhisattvas were two great bodhisattvas, one named Wisdom Vajra Victory and the other Lion Vajra Victory. Together they asked Lion’s Vigorous Advance, Victorious Sovereign Mastery Tathagata:

“Blessed One, through what causes and conditions does the great earth quake in six ways, light shine forth, and the heavens rain down flowers?...” as previously stated. (The account is abbreviated.) Immeasurable asamkhyeyas of billions of nayutas of hundreds of thousands of bodhisattvas from immeasurable asamkhyeyas of Buddha-lands in the south went to the Buddha-land of Sandilan... as previously stated.

At that time, in the west, more than eight billion nine hundred million nayutas of hundreds of thousands of Buddha-lands away from this Buddha-land, there was a world called Supreme Victory. The Buddha there was called Subduer of the Faculties, Vast and Enduring Radiance Tathagata. He was then dwelling in the world, teaching the Dharma of the Three Vehicles to the fourfold assembly of disciples. In that great assembly were two great bodhisattvas, one named Virtuous Manifest Radiance and the other Lion’s Vigorous Advance Body. Both asked Subduer of the Faculties, Vast and Enduring Radiance Tathagata about the meaning of those phenomena:

“Blessed One, through what causes and conditions does the great earth quake in six ways, light shine forth, and the heavens rain down many flowers?...” (As previously stated.)

At that time, in the north, nine billion nayutas of hundreds of thousands of Buddha-lands away from this Buddha-land, there was a world called Purple Mara. The Buddha there was called Sovereign King of the World, fully endowed with the ten epithets: Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, and so forth, through Buddha, Blessed One. He was teaching solely the Mahayana Dharma to the great bodhisattvas who sought the Great Vehicle Dharma. In that great assembly were two great bodhisattvas, one named Unmoving Abode and the other Wisdom Wealth. Together they asked Sovereign King of the World Tathagata:

“Blessed One, through what causes and conditions does the great earth quake in six ways, radiant light shine forth, and the heavens rain down innumerable kinds of flowers?...” (As previously stated.)

At that time, in the nadir, more than ninety-eight nayutas of hundreds of thousands of Buddha-lands away from this Buddha-land, there was a world called Unobscured Radiance. The Buddha there was called Fearless Near-Dwelling Voice Tathagata. He was then dwelling in the world, teaching the Dharma of the Three Vehicles to the fourfold assembly of disciples. In that Buddha-land were two great bodhisattvas, one named Swiftly Pervading Manifest Radiance and the other Unhindered Manifest Radiance... (As previously stated.)

At that time, in the zenith, more than two hundred thousand Buddha-lands away from this Buddha-land, there was a world called Equal Flowers. The Buddha there was called Blossoming Flower Illuminating Radiance, fully endowed with the ten epithets: Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, and so forth, through Buddha, Blessed One. He was then dwelling in the world, teaching the Dharma of the Three Vehicles to the fourfold assembly of disciples. In that Buddha-land were two great bodhisattvas who were present there, one named Self-Mastery of the Sphere Without Anger and the other Joyful Sustenance Without Anger. Both asked Blossoming Flower Illuminating Radiance Tathagata:

“Blessed One, through what causes and conditions does the great earth quake in six ways, light shine forth, and the heavens rain down innumerable flowers?”

Blossoming Flower Illuminating Radiance Tathagata said:

“Good men, in the nadir, more than two hundred thousand Buddha-lands away from this Buddha-land, there is a world called Sandilan. The Buddha there is called Treasure Treasury, fully endowed with the ten epithets: Tathagata, Worthy of Offerings, Perfectly and Fully Awakened One, and so forth, through Buddha, Blessed One. He is presently dwelling in the world and teaching the Dharma.

He is bestowing predictions of unsurpassed, perfect and complete awakening upon billions of beings; teaching about lands and the vows and practices through which adorned Buddha-realms are chosen; and instructing them in the spheres of samadhi and the teachings of dharani. In that great assembly is a Great Compassion Bodhisattva who has made vows fully embracing the practice of great compassion. Because the Buddha bestowed upon him a prediction of unsurpassed bodhi, these events were manifested, causing billions of bodhisattvas to make vows to choose adorned Buddha-lands in which to subdue and guide beings.

In his accomplishment of the mind of great compassion, none in the entire great assembly can equal that Great Compassion Bodhisattva. He has chosen a world possessed of the five evil defilements, filled with disorder and deep afflictions, where beings commit deeds of immediate retribution and accumulate the roots of unwholesome karma, their minds perpetually consumed by flames... so that he may subdue, transform, and guide them.

All the devas, nagas, gandharvas, asuras, and humans made offerings to Treasure Treasury Tathagata and afterward respectfully made offerings to the Great Compassion Bodhisattva as well. Having bowed to him, they stood with palms joined, extolling and praising him. That great bodhisattva sat before Treasure Treasury Tathagata to receive his prediction.

When the great bodhisattva placed his right knee upon the ground before the Tathagata, the Blessed One immediately smiled, causing the great earth throughout worlds as numerous as motes of dust in the Buddha-lands of the ten directions to quake in six ways, while the heavens rained down innumerable celestial flowers. To awaken the great bodhisattvas in this Buddha-land; to reveal the compassionate practices and vows of the bodhisattva; to assemble here great bodhisattvas from innumerable other worlds as numerous as motes of dust throughout the Buddha-lands of the ten directions; and to teach the Fearlessness Dharma-gate of the samadhis and dharanis, that Tathagata manifested such spiritual power.

“Good men, the two great bodhisattvas Self-Mastery of the Sphere Without Anger and Joyful Sustenance Without Anger together asked Blossoming Flower Illuminating Radiance Tathagata:

“‘Blessed One, how long has it been since that Great Compassion Bodhisattva first generated the aspiration for bodhi? How did he cultivate the bodhisattva practices so that he could accept a world possessed of the five evil defilements, filled with disorder and deep afflictions, where beings commit deeds of immediate retribution... accumulate the roots of unwholesome karma, and have minds perpetually consumed by flames, in order to subdue, transform, and guide them?’

“Blossoming Flower Illuminating Radiance Tathagata said:”

“Good man, that Bodhisattva Great Compassion has only just brought forth the resolve to seek the fruit of unsurpassed bodhi. You should go to the world of San-de-lam to behold, reverently make offerings to, and draw near to the Tathagata Treasure Store, Worthy of Offerings, Perfectly and Completely Awakened, and to hear him expound the samadhi and fearless dharani Dharma gates. Convey my greetings to Bodhisattva Great Compassion and say on my behalf: ‘The Tathagata Flower Radiance sends his regards to the Bodhisattva and offers this Stainless Moonlight Flower as a token.’ He also praises him, saying, ‘Excellent!

Excellent!’ Great being, although you have only just brought forth the resolve, you have already perfected such great compassion. Immeasurable praises of you have spread throughout worlds as numerous as the motes of dust in the Buddha lands of the ten directions, all proclaiming, ‘Excellent! Excellent!’ Because Bodhisattva Great Compassion, upon first bringing forth the resolve, has already perfected such great compassion, I now praise you, saying, ‘Excellent!’ Furthermore, good man, for the sake of future bodhisattvas who will perfect great compassion, you have expounded this Dharma and raised the banner of Dharma;

therefore, I praise you, saying, ‘Excellent!’ In ages to come, after asamkhyeya kalpas as numerous as motes of dust, praises of you will circulate throughout other Buddha lands in the worlds of the ten directions, as numerous as motes of dust.

It will be as though you had guided constant asamkhyeyas of kotis of nayutas of hundreds of thousands of beings toward unsurpassed, perfect and complete awakening, enabling them to attain non-retrogression. Among them will be those who, before the Blessed One, made vows and chose magnificently adorned Buddha lands, illuminating all beings with the light of great compassion in order to gather, tame, and liberate them. Afterward, throughout innumerable Buddha lands and across immeasurable, boundless asamkhyeya kalpas, all those beings will become Perfectly Awakened Ones in worlds as numerous as the motes of dust throughout the Buddha lands of the ten directions.

When they turn the Wheel of the True Dharma, they will praise and extol you. For these three reasons, great being, I now praise you, saying, ‘Excellent! Excellent!’”

At that time, kotis of bodhisattvas in that Buddha land spoke to the Buddha with one voice:

“World-Honored One, we wish to go to the Buddha land of San-de-lam to behold, reverently make offerings to, and draw near to the Tathagata Treasure Store, Worthy of Offerings, Perfectly and Completely Awakened; to meet that great being; and together to receive and understand the fearless, samadhi, and dharani Dharma gates.”

The Tathagata Flower Radiance then entrusted the two bodhisattvas with the threefold praise and the Stainless Moonlight Flower, telling them that they should know the proper time.

Good man, the two bodhisattvas, Self-Mastery of the Realm Free from Anger and Joyful Dispelling of Anger, received the flower and, together with kotis of bodhisattvas, departed from the Buddha land of Equal Flowers. In an instant they vanished from that land and appeared before the Tathagata Treasure Store in the Jambala Grove of the Buddha land of San-de-lam, where they reverently bowed at the feet of the Tathagata Treasure Store.

At that time, throughout all the worlds of the Buddha land of San-de-lam were bodhisattvas, practitioners of the Mahayana Dharma, seekers of the Pratyekabuddha Vehicle and the Sravaka Vehicle, and assemblies of devas, nagas, mahoragas, and others. Such beings were immeasurable in number, as dense as sugarcane, reeds, rice plants, and forests, beyond all calculation. They used the countless wondrous manifestations of spiritual power attained by bodhisattvas to make offerings to the Tathagata Treasure Store.

When they had finished, they saw the brahmin Hai Te standing before the Tathagata Treasure Store, reverently joining his palms and praising the offerings made by that great assembly. They thought, “This must indeed be the Great Bodhisattva Great Compassion, for whom the Tathagata Flower Radiance instructed that this precious flower be presented.” Before the Buddha, the two bodhisattvas turned toward the brahmin Hai Te, presented the flower, and said, “The Tathagata Flower Radiance has sent us to offer you this Stainless Moonlight Flower as a token, together with a threefold praise, as stated above.”

At that time, countless kinds of flowers again rained down, falling even upon lands where no Buddha was present. Thereafter, perfectly wondrous sounds resounded everywhere: the sound of the Buddha, the sound of the Dharma, the sound of the Sangha, the sound of quiescence, the sound of the unconditioned, the sound of the paramitas, the sound of the faculties and powers, the sound of fearlessness, the sound of the six spiritual powers, the sound of non-activity, the sound of non-arising, the sound of non-cessation, the sound of serene tranquility, the sound of mastery, the sound of great compassion, the sound of great loving-kindness, the sound of the patient acceptance of the non-arising of dharmas, the sound of receiving a prediction, the sound of attaining the fruition stages,

and the sound of teaching solely the one Mahayana Dharma.

In those lands where no Buddha was present were bodhisattvas possessing spiritual powers and great awe-inspiring virtue, who cultivated profound dharmas and attained mastery. Because of their original vows to liberate beings, they dwelt in those worlds. When they heard such sounds, through the Buddha’s awesome spiritual power, the power of their vows, and the wondrous power of samadhi, those bodhisattvas departed from the worlds without Buddhas as swiftly as a flash of lightning and arrived in the Buddha land of San-de-lam.

They reverently bowed at the feet of the Tathagata Treasure Store and used the countless manifestations of spiritual power and mastery attained by bodhisattvas to make offerings to the Buddha and the great assembly there. When they had finished, they took their seats one after another in due order to hear the Dharma expounded.

Chapter 20: THE GREAT MASTER RECEIVES HIS PREDICTION

Good man, at that time the great master, the brahmin Hai Te, offered the Stainless Moonlight Flowers to the Tathagata Treasure Store and addressed the Buddha:

“I respectfully beseech the World-Honored One to bestow upon me a prediction of unsurpassed bodhi.”

Good man, the Tathagata Treasure Store then entered the samadhi called Lightning Lamp. Through the wondrous power of this samadhi, all the mountains, forests, plants, grasses, and earth throughout the Buddha land of San-de-lam were transformed into the seven treasures. The entire assembly there saw this with their own eyes as they received the wondrous Dharma before the Buddha.

According to their individual thoughts, they perceived their own bodies as blue, yellow, red, white, black, or purple. Some saw themselves as resembling wind, fire, empty space, or a fiercely blazing flame; others saw themselves as resembling bubbles of water, lofty mountains, Brahma, Sakra, or flowers. Some saw themselves as resembling garudas, nagas, or lions; others as resembling the sun, moon, or stars; and still others as resembling elephants or horses.

All sat before the Buddha and received the wondrous Dharma. According to their individual thoughts, each person saw their own body displaying such forms and characteristics. Good man, at that moment, when beings looked upon themselves, they all saw that they resembled the body of the Tathagata Treasure Store.

Good man, the great assembly before the Buddha suddenly saw the great master, the brahmin Hai Te, seated upon a thousand-petaled lotus made of the seven treasures. All in the assembly—whether seated or standing upon the ground, or abiding in empty space—each seemed to see the Tathagata Treasure Store seated directly before them, attending to them and expounding the Dharma specifically for them.

Good man, at that time the Tathagata Treasure Store, Worthy of Offerings, Perfectly and Completely Awakened, praised the brahmin Hai Te:

“Excellent! Excellent! O practitioner of great compassion, you have aroused the mind of great compassion and brought immense benefit to countless, boundless sentient beings, becoming a great light in the world.

Thus, your appearance is like a field of flowers in full bloom, with countless colors, countless fragrances, countless kinds of softness, countless leaves, stems, and roots, and countless efficacious properties, all of which can be made into various precious medicines. Some flowers cast their fragrance and color for one hundred yojanas, two hundred yojanas, three hundred yojanas... (to speak in brief); some cast their fragrance and color throughout a world of four continents.

If any sentient being there smells that fragrance, the blind regain their sight, the deaf regain their hearing... and those whose faculties are deficient immediately become whole. Sentient beings afflicted by any of the four hundred and four illnesses, upon smelling this fragrance, are cured of every disease. If sentient beings who are insane, agitated, forgetful, heedless, or given to excessive sleep smell this fragrance, their minds return to normal.

In that field of flowers there also appears a pundarika tree. Its trunk is made of vajra and firm vaidurya, and it bears hundreds of seeds. Pure gold forms its petals, agate its filaments, and red pearls its calyx.

The flower is eight billion four hundred million yojanas high, and measures one hundred thousand yojanas equally in length and breadth. Its color and fragrance pervade the ten directions, reaching countless Buddha-worlds as numerous as the dust motes in a Buddha-land. If sentient beings there suffer from imbalance of the four great elements, bodily illness, mental terror, insanity, agitation, or loss of right mindfulness, then upon seeing the radiance or smelling the fragrance of the pundarika flower, all their sufferings and calamities are dispelled, and they attain one-pointedness of mind.

If sentient beings who have just died, whose bodies have not yet decayed, are illuminated and suffused by the color and fragrance of the pundarika flower, they return to life, regain their former health, meet their relatives, and together enjoy themselves in the flower garden, delighting freely in the five sensual pleasures. From then until the end of their lives, they are reborn in the Brahma heaven, where their lifespan is immeasurable, and they are not born elsewhere.

“O practitioner of pure conduct, that field of lotus flowers is precisely the great assembly gathered here. Just as the newly risen sun causes all kinds of flowers to bloom and reveal their fragrance and color, so the wisdom-sun of the Tathagata appears, nurturing and increasing the light and wondrous fragrance that eradicate every kind of suffering and calamity for all sentient beings.

“O Great Man, I now appear in the world like the sun, covering and protecting all sentient beings with the light of great compassion, causing the flowers of their roots of goodness to blossom, increasing their benefit, and establishing them in the three fields of merit. You too have exhorted and transformed immeasurable asamkhyeyas of sentient beings, leading them to unsurpassed bodhi and enabling them to attain non-retrogression. All those sentient beings are now before me, each making personal vows and choosing a Buddha-land, whether pure or impure, and I have bestowed predictions upon them according to their aspirations.

“O Great Man, a bodhisattva who, before me, chooses a pure Buddha-land whose sentient beings have already cultivated roots of goodness and are easy to exhort, transform, and subdue may be a bodhisattva, but does not possess the conduct of a Great Man, complete heroic strength, or profound great compassion, for he does not seek unsurpassed awakening out of pity for all sentient beings. A bodhisattva who vows to choose a pure Buddha-land has departed from the mind of great compassion.

Furthermore, one who does not vow to enter among those of the Two Vehicles is a bodhisattva without skillful means and wisdom and without a mind of equality. A bodhisattva may make a vow that his world shall be free from the Two Vehicles, unwholesome karma, women, hell beings, hungry ghosts, animals, and so forth; and that, after attaining unsurpassed bodhi, he shall have only great bodhisattvas as his vast retinue, teach exclusively the Great Vehicle Dharma, possess an immeasurable lifespan lasting countless kalpas, and expound only the wondrous Dharma to those of wholesome minds, established roots of goodness, and easy to exhort and transform.

Although such a one is called a bodhisattva, he is not a Mahasattva. Why is this? Because he lacks the wisdom of skillful means and the impartial mind of great compassion.

“Good man, at that time the Treasure Treasury Tathagata extended his arm, which was the color of pure gold, and from the tips of his five fingers emitted immeasurable rays of multicolored light. They illuminated the east and passed through immeasurable asamkhyeyas of Buddha-lands until they reached a world called Angultra. The sentient beings there had lifespans of thirty years, were ugly in complexion and repulsive in appearance, had accumulated unwholesome faculties, and stood three cubits tall. The Buddha in that land was called Moonlight Tathagata, Worthy One, Perfectly and Fully Awakened One. He was then dwelling in the world, teaching the Dharma of the Three Vehicles to the fourfold assembly of disciples.

“Good man, the great assembly in the presence of the Treasure Treasury Tathagata then saw that Buddha and the sentient beings of his Buddha-land. The Treasure Treasury Tathagata told the assembly:

“‘In the past, immeasurable asamkhyeyas of kalpas ago, that Moonlight Tathagata, while dwelling in the presence of the Precious Canopy Illuminating Heroism Tathagata, aroused the aspiration to seek unsurpassed awakening. At the outset, he also exhorted and transformed many hundreds of thousands of kotis of nayutas of sentient beings, establishing them upon the path to unsurpassed perfect awakening. According to their aspirations, they chose countless adorned worlds: some chose pure Buddha-lands, while others chose impure lands possessed of the five defilements.

This Moonlight Tathagata also exhorted me to arouse the aspiration for and firmly abide upon the path to unsurpassed awakening. At that time, before the Precious Canopy Illuminating Heroism Tathagata, I was encouraged to make the vow to adorn and accomplish perfect awakening in this evil age possessed of the five defilements. The Precious Canopy Illuminating Heroism Tathagata then praised me, saying, “Excellent!

Excellent!” and bestowed upon me the prediction of unsurpassed awakening. At that time, that good spiritual friend exhorted and transformed me, causing me to arouse the aspiration to seek bodhi. He encouraged me to accept this evil land possessed of the five defilements—a turbulent land whose sentient beings commit much evil karma, including karma entailing uninterrupted retribution; who accumulate the roots of unwholesome karma, scorch their wholesome minds, and endlessly drift through the vast realm of birth and death—so that I might gather, subdue, and transform them.

“‘At that time, throughout immeasurable, boundless worlds in the ten directions, all the Buddhas, the World-Honored Ones, sent messengers to this Great Man to praise and extol him, and he consequently received the name Good Great Compassion Illuminating Radiance. That Great Bodhisattva Good Great Compassion Illuminating Radiance was precisely my good spiritual friend, who helped me gain immense benefit. He attained Buddhahood not long ago in the land of Angultra, where human beings have lifespans of only thirty years, and for the sake of those sentient beings he turned the wheel of the true Dharma.

When he first attained bodhi, all the Buddhas, the World-Honored Ones, then dwelling in immeasurable asamkhyeyas of other worlds throughout the ten directions, sent messengers to make offerings to him, honor him, and praise him. This was because all those World-Honored Ones had previously been exhorted and transformed by the Buddha Moonlight, who caused them to arouse the aspiration to seek bodhi, abide in it, and cultivate the paramita of generosity through the paramita of wisdom.

Remembering his former kindness and virtue, those World-Honored Ones sent bodhisattvas bearing gifts to make offerings to him.’

O Brahmin, behold those Buddhas, Blessed Ones, who carry out the work of a Buddha in pure Buddha-realms where lifespans are long and the minds of sentient beings are mature and easy to guide. Moonlight Tathagata, however, attained Buddhahood in a world replete with the five evil defilements, where sentient beings committed many evil karmas, including karma leading to immediate retribution... accumulated unwholesome roots, and had short lifespans.

Buddha Moonlight taught and fully accomplished all the work of a Buddha in such a world. He did not abandon the shravakas or pratyekabuddhas, but expounded the teachings of the Three Vehicles for all beings. O virtuous great man, that Buddha Moonlight was truly a perfectly accomplished Great Man.

No one in this entire assembly can equal him in performing such difficult deeds as those described above. Good man, bodhisattvas who choose pure Buddha-realms, exclude the evil destinies and the followers of the Two Vehicles, guide and teach only sentient beings whose minds are virtuous and pure, and accomplish the work of a Buddha under such conditions are called bodhisattvas resembling other kinds of flowers. They are not great bodhisattvas like the white lotus, for they perform the work of a Buddha in realms whose sentient beings are easy to exhort and whose roots of virtue are mature.

O practitioner of pure conduct, bodhisattvas have four forms of lack of diligence. What are they?

1. Vowing to enter a pure Buddha-realm.

2. Vowing to perform the work of a Buddha among sentient beings whose minds have already been disciplined and purified.

3. Vowing, after attaining bodhi, not to expound the teachings of the shravaka and pratyekabuddha vehicles.

4. Vowing, after attaining the fruit of awakening, to become a Buddha with a long lifespan.

These are the four forms of indolence of bodhisattvas. Therefore, these bodhisattvas resemble only other flowers; they are not pundarika flowers, nor are they great bodhisattvas.

O practitioner of pure conduct, among this assembly of bodhisattvas, with the exception of Vayavishnu, who chose an impure Buddha-realm in order to subdue and guide sentient beings burdened by many afflictions, whichever bodhisattvas in the Auspicious Kalpa vow to accept an impure world possess four forms of diligence.

What are these four?

1. Vowing to accept an impure world.

2. Vowing to perform the work of a Buddha among impure sentient beings.

3. Vowing, after attaining bodhi, to expound the teachings of the shravaka and pratyekabuddha vehicles.

4. Vowing, after attaining bodhi, to have a lifespan that is neither short nor long.

These are the four qualities of diligence of great bodhisattvas. Such bodhisattvas are called great bodhisattvas and pundarika flowers; they do not resemble other flowers.

O practitioner of pure conduct, amid the immeasurable asamkhya flower fields of this assembly of bodhisattvas, you made your vows and received your prediction. Thus, directly before the Tathagata, you brought forth the “Pundarika of Great Compassion” to subdue and guide sentient beings who commit much evil karma, including karma leading to immediate retribution... who accumulate unwholesome roots, and to accept a Buddha-realm replete with the five evil defilements.

O great man, because the renown of your mind of great compassion resounded afar, Buddhas, Blessed Ones as numerous as particles of dust throughout the Buddha-realms of the ten directions dispatched messengers to praise and extol you, honoring you as the Accomplisher of Great Compassion. Having praised you, they instructed this entire assembly to serve and make offerings to you. O Great Compassion, in the future, after one Ganges-sands number of asamkhya kalpas has passed and only a very small remainder of the second Ganges-sands number of asamkhya kalpas remains, during the Auspicious Kalpa in the Saha world, human beings will have lifespans of one hundred and twenty years.

They will constantly be bound and darkened by birth and death, without a teacher to guide them. Sentient beings will accumulate unwholesome roots, follow false paths, commit karma leading to immediate retribution, slander the true Dharma, harm sages and worthies, and commit the fundamental offenses... as previously described.... In such a world, you will attain perfect awakening, complete with the ten epithets: Tathagata, Worthy One, Perfectly and Completely Awakened One, and so forth, through Buddha, Blessed One.

You will turn the wheel of the true Dharma and subdue the four kinds of mara. At that time, the renown of your majestic virtue will resound throughout immeasurable and boundless Buddha-realms in the ten directions. You will have an assembly of shravakas comprising one thousand two hundred and fifty bhikshus, and over the course of forty-five years you will gradually accomplish the work of a Buddha in full, just as you vowed.

At that time, this King Immeasurable Purity will also attain Buddhahood as Buddha Amitabha and, throughout immeasurable kalpas, fully accomplish the work of a Buddha. O great man, after you enter nirvana, the true Dharma will remain in the world for more than one thousand years. When the true Dharma has disappeared, the relics of your physical body will also carry out the work of a Buddha according to your vow, remaining in that world to guide sentient beings... (as previously described).

Chapter 21: THE GREAT MASTER MAKES HIS VOW

Good man, at that time a brahmin ascetic named Conch Topknot said to the Brahmin Samudrarenu: “O great man, throughout immeasurable asamkhya kalpas in the future, while you practice the bodhisattva path, wherever you may be born, I shall always serve as your attendant, constantly following and making offerings to you of whatever necessities you require. When you have only one more birth remaining, I shall be your father. After you attain perfect awakening, I shall be your foremost donor. You will also bestow upon me a prediction of unsurpassed bodhi.” There was also a female sea deity named Disciplined Mind, who said:

“Wherever you are born, until your final birth when only one more birth remains, I shall be your mother. After you attain perfect awakening, you will also bestow upon me a prediction of unsurpassed awakening.”

There was also a female earth deity named Shuiyi, who said: “From this day onward, until the time when you have only one more birth remaining, I vow to be your nurse. After you attain Buddhahood, you will also bestow upon me a prediction of unsurpassed perfect and complete awakening.”

At that time, there were two Shakra Devanam Indras, one named Intimate and the other named Mindful of Snow, who both said:

“O great man, after you attain perfect awakening, we shall become your disciples foremost in supernormal powers and wisdom.”

There was also a Shakra Devanam Indra named Supratisthitashiras, who said:

“O Great Compassion, from this day onward... until you have only one more birth remaining, I ask to be your son.”

There was also a female mountain deity named Sun Terrace, who said:

“O Great Compassion,... until you have only one more birth remaining, I ask to be your consort. After you attain bodhi, you will also bestow upon me a prediction of unsurpassed awakening.”

There was also an asura named Bracelet-Gait, who said:

“O Great Compassion, throughout immeasurable and boundless asamkhya kalpas, while you practice the bodhisattva path and until you have only one more birth remaining, I ask to be your wholly devoted servant. After you attain bodhi and turn the wheel of the true Dharma, I shall be the first to comprehend the teaching and drink the ambrosial flavor of the Dharma, eradicate all afflictions, and attain the fruit of arhatship....”

At that time, beings as numerous as the sands of the Ganges—devas, nagas, asuras, humans, and nonhumans—came before the bodhisattva and made this vow:

“In the future, may you subdue, teach, and guide us.”

At that time, there was a naked brahmin ascetic named Ruined Conceptions, who said:

“Great Man, throughout immeasurable asamkhyeya kalpas, while you practice the bodhisattva path, I shall follow you and ask for all that I need. I shall continually come to you and ask for clothing, bedding, seats, elephants, horses, vehicles, villages, cities, sons, wives, and concubines; I shall even ask for your skin, flesh, blood, bones, hands, feet, eyes, ears, nose, tongue, head, and body. Great Man, I shall assist you in cultivating and perfecting the paramita of generosity, up to and including the paramita of wisdom.

While you practice the bodhisattva conduct, I shall support and assist you in this way so that you may cultivate all six paramitas to perfection. When you attain bodhi, I vow to become your disciple, receive and comprehend the eighty thousand collections of Dharma, expound and teach the Dharma with eloquence, and receive from you a prediction of unsurpassed perfect awakening.”

Good man, after the Bodhisattva Great Compassion heard him say this, he prostrated himself with all five limbs upon the ground, bowed at the feet of the Tathagata Treasure Store, and said to the brahmin Destroyer of Perception:

“Excellent! Excellent! You are indeed my unsurpassed companion. For my sake, throughout immeasurable asamkhyeya kalpas, in countless hundreds of thousands of nayutas of places, you will continually come to me and ask for whatever you need—clothing and so forth, even my head, eyes, body, and life. At such times my mind shall always remain pure, and I shall joyfully give to you without causing you to incur even the slightest fault.”

Good man, the Bodhisattva-Mahasattva Great Compassion again addressed the Tathagata Treasure Store:

“World-Honored One, throughout the immeasurable asamkhyeya kalpas in which I cultivate the bodhisattva conduct, wherever I may be, if a beggar stands before me or follows behind me asking for food, whether he speaks gently or harshly, disparages and reviles me, or speaks truthfully, World-Honored One, I shall not give rise to even the slightest evil thought. If, in such circumstances, I should give rise to anger even for an instant, or use the causes and conditions of this generosity to seek blessings and rewards in a future life, then I would have deceived all the Buddhas presently dwelling in immeasurable and boundless worlds throughout the ten directions, and in the future I would certainly fail to attain perfect awakening.

World-Honored One, I vow to give to those who come seeking with a joyful and pure mind, wishing that those who receive my gifts suffer no harm and encounter not even the slightest obstruction to their roots of goodness. If I were to cause the recipient’s wholesome Dharma to be obstructed by even one hundred-millionth part of a strand of hair, may I fall into the Avici Hell and become unable to give clothing, food, or drink joyfully.

If a supplicant asks me gently or harshly, or with scorn and abuse, or in straightforward words, for my head, eyes, marrow, brain, and so forth, World-Honored One, and if at that time my mind is not joyful, if I give rise to even a single thought of anger, or if I seek recompense through that act of generosity, may I never again encounter any Buddha. World-Honored One, may this cause me to fall into the Avici Hell. What I have said concerning the paramita of generosity applies likewise to the paramita of moral discipline, up to and including the prajnaparamita.”

Bodhisattva Tranquil Resolve, the Tathagata Treasure Store then praised the Bodhisattva-Mahasattva Great Compassion:

“Excellent! Excellent! Great Man, with a mind of great compassion you have made this wondrous vow!”

Good man, all the devas, nagas, gandharvas, asuras, and humans in that great assembly then joined their palms and praised him, saying:

“Excellent! Excellent! Great Man, because you abide fully in the mind of great compassion, you have made this wondrous vow and gained great renown. You steadfastly cultivate the Dharma of the Six Harmonies, thereby bringing complete benefit to all sentient beings.”

Good man, after the brahmin Destroyer of Perception made his vow, eighty-four thousand sentient beings made vows like his.

Good man, the Bodhisattva-Mahasattva Great Compassion and those eighty-four thousand people were all filled with joy and made their vows together. They then joined their palms, faced the four directions, surveyed the entire assembly, and uttered these rare words: “In the future, when the true Dharma has declined and the world is beset by the five evil defilements and severe afflictions, I shall dwell therein, radiate a great light, serve as a guiding teacher, and kindle the light within their minds.

When I first gave rise to the aspiration for bodhi, I gained these unsurpassed companions on the path for those sentient beings who have no one to help them, possess no power, and have no Buddha to guide them. May these people follow me in life after life and receive from me my head, eyes, ears, nose, tongue, hands, feet, blood, flesh, bones, and skin, as well as clothing, food, and drink.”

Good man, before the Tathagata Treasure Store, the Bodhisattva-Mahasattva Great Compassion again addressed the Buddha:

“World-Honored One, throughout immeasurable asamkhyeyas of nayutas of hundreds of thousands of kalpas in the future, wherever I may be born, if sentient beings encounter me and receive from me my head, eyes, marrow, brain, and so forth, down to food and drink, even an amount as small as a single hair, then after I attain perfect awakening, if they do not escape samsara and do not receive predictions of attainment in the Three Vehicles, I shall have deceived all the Buddhas in immeasurable and boundless worlds throughout the ten directions, and I shall not attain unsurpassed bodhi.”

Good man, at that time the Tathagata Treasure Store again praised the Bodhisattva-Mahasattva Great Compassion:

“Excellent! Excellent! Great Man, you are able to practice the bodhisattva path in this manner, just as in the past the Bodhisattva Mount Meru, before the Tathagata Sovereign Light of the Worlds, first gave rise to the aspiration for bodhi, made his vows, and practiced the bodhisattva path in this manner.

“After as many asamkhyeya kalpas as there are grains of sand in the Ganges, to the east of here, beyond hundreds of thousands of kotis of Buddha lands, there will be a world named Blazing Frontier Realm. The people there will have a lifespan of one hundred years. In that world, the bodhisattva will attain Buddhahood with the name Tathagata Wisdom Flower, Dust-Free, Supreme Victory, Sovereign in Bodhi, Worthy of Offerings, Perfectly and Completely Awakened, and so forth, up to Buddha, World-Honored One. He will remain in the world for forty-five years, teaching the true Dharma and fully accomplishing the works of a Buddha.”

The Buddha further told the Bodhisattva Great Compassion:

“After the Tathagata Wisdom Flower, Dust-Free, Supreme Victory, Sovereign in Bodhi enters nirvana, the true Dharma will remain in the world for one thousand years, and the semblance Dharma will also remain for one thousand years. Bodhisattva Great Compassion, during the interval between the age of the true Dharma and the age of the semblance Dharma, there will be bhiksus and bhiksunis who live contrary to the Dharma, violate the precepts, follow evil teachings, cultivate deviant practices, and know no shame.

They will ruin offerings made to the Dharma; damage the property of the Sangha of the four directions; or misuse the clothing, food, drink, bedding, and medicines belonging to the resident Sangha. They will take the Sangha’s property as their own and give it to householders, and so forth. Bodhisattva Great Compassion, the Tathagata Wisdom Flower, Dust-Free, Supreme Victory, Sovereign in Bodhi will previously have bestowed upon all such people predictions of attainment in the Three Vehicles.

Bodhisattva Great Compassion, in the presence of that Tathagata, anyone who leaves the household life and dons the kasaya will already have received a prediction of non-retrogression in the bodhisattva vehicle. If any bhiksus, bhiksunis, upasakas, or upasikas commit the root offenses but had previously revered that Tathagata as their teacher, then by virtue of these roots of goodness, they too will receive predictions of non-retrogression toward attainment in the Three Vehicles.”

Good man, the Bodhisattva-Mahasattva Great Compassion again addressed the Tathagata Treasure Store:

“Blessed One, I now make this vow: While I practice the bodhisattva path, if there are any beings whom I must exhort and transform, causing them to abide in the perfection of generosity through to the perfection of wisdom, I shall devote myself entirely to exhorting and transforming them, causing them to abide in roots of goodness, even if the deed is as small as a single hair, and I shall never cease until they attain Perfect Enlightenment.

If I fail to lead every one of those beings to the stage of non-retrogression in the Three Vehicles, leaving behind even a single person, may I never encounter the Buddhas, the Blessed Ones, dwelling in the present and teaching the Dharma throughout the immeasurable asamkhya worlds of the ten directions, and may I be unable to attain unsurpassed enlightenment.

“Blessed One, when I attain unsurpassed wisdom, if any beings go forth in my Dharma and wear the kasaya, yet commit any of the fundamental offenses, follow wrong views, disparage and disbelieve in the Three Jewels, or commit grave offenses—if those bhiksus, bhiksunis, upasakas, or upasikas give rise for even a single thought-moment to a mind of reverence and respect toward the Buddha, Dharma, and Sangha, or arouse reverence within an assembly where the Dharma is taught—Blessed One, if I fail to confer upon every one of them a prediction of non-retrogression toward the fruition of the Three Vehicles, leaving behind even a single person, may I never encounter the Buddhas, the Blessed Ones, and may I also never attain unsurpassed Perfect Enlightenment.

“Blessed One, after I attain bodhi, may this kasaya always be honored, revered, and offered to by devas, nagas, humans, and nonhumans. If any being sees even a tiny portion of the kasaya, may that being attain non-retrogression in the Three Vehicles. If beings are tormented by hunger and thirst, whether impoverished spirits, people of lowly station, or even hungry ghosts, should they come into contact with the kasaya—even a small piece only four inches in size—may all their wishes for food and drink be completely fulfilled.

If beings are discordant, harboring much enmity and jealousy, even opposing one another—whether devas, nagas, yaksas, raksasas, asuras, garudas, kimnaras, mahoragas, kumbhandas, pisacas, humans, or nonhumans—when they enter battle and fight one another, if anyone can recollect the kasaya, may those beings develop a mind of loving-kindness and compassion, a gentle mind, a mind free from enmity, a tranquil mind, and a well-disciplined mind.

When beings are amid warfare, disputes, litigation, and lawsuits, if they honor, revere, and make offerings to the kasaya and always keep it with them, may those beings gain victory and never be overpowered; and may they emerge from hostility, contention, and litigation to become peaceful and openhearted toward one another.

“Blessed One, if the kasaya that I establish does not fully possess these five virtues of the noble ones, may I never behold the Buddhas, the Blessed Ones, throughout the ten directions; may I be unable to carry out all the works of a Buddha fully, forget all wholesome dharmas, and be unable to subdue the various heterodox schools.”

Good man, at that time the Tathagata Ratnagarbha extended his right arm, stroked the crown of Bodhisattva Great Compassion’s head, and praised him:

“Excellent! Excellent, great man! It shall be just so! After you attain bodhi, your kasaya robe shall possess the five virtues of the noble ones and bring great benefit to all beings!”

Good man, when Bodhisattva Great Compassion received the Buddha’s prediction and praise, he rejoiced exceedingly and was filled with elation. As the Buddha extended his golden-hued arm, with its long, slender fingers joined by delicate webbing, Bodhisattva Great Compassion’s bodily appearance immediately changed, and he became youthful again, like a young man of twenty.

Good man, at that time the entire great assembly of devas, nagas, gandharvas, asuras, humans, and nonhumans joined their palms reverently toward Bodhisattva Great Compassion. They presented innumerable flowers, fragrances, and music as offerings to the bodhisattva and praised him with innumerable verses of eulogy. When they had finished, they all took their seats.

END OF FASCICLE SIX