悲華經

VOLUME V: CHAPTER FOUR - PART III - PREDICTIONS OF BODHISATTVAS

Buddha Shakyamuni said to Bodhisattva Tranquil Resolve: “Good man! At that time, the brahmin Jewel Ocean again exhorted the tenth prince, Gentle Mind, to arouse the aspiration for anuttara-samyak-sambodhi and, ultimately, to vow to attain a Buddha-land.

“Prince Gentle Mind then declared aspirations like those of Bodhisattva Akshobhya and said to the Buddha: ‘World-Honored One! If my aspirations are fulfilled and I attain benefit for myself, I vow that all sentient beings shall contemplate the realm of the Buddhas, whereupon various kinds of sandalwood incense and udumbara incense shall naturally appear in their hands, and they shall use these kinds of incense as offerings to the Buddhas.’

“At that time, Tathagata Jewel Treasury praised Prince Gentle Mind, saying: ‘Excellent, excellent! Good man! Your aspiration is indeed exceedingly extraordinary and wondrous. You vow that various kinds of sandalwood incense and udumbara incense shall naturally appear in the hands of sentient beings, and that they shall contemplate the realm of the Buddhas and maintain pure thoughts. Therefore, I now change your name to Incense Hand.

“‘Good man! In a future age, after as many asamkhyeya kalpas as there are grains of sand in the Ganges, during the latter part of the second such period of as many asamkhyeya kalpas as there are grains of sand in the Ganges, after Tathagata Akshobhya has entered nirvana and the true Dharma has ceased to exist, seven days thereafter you shall attain anuttara-samyak-sambodhi. You shall be called Golden Flower Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. That Buddha-land shall also be called Wondrous Bliss.’

“Bodhisattva Incense Hand then said to the Buddha: ‘World-Honored One! If my aspirations are fulfilled and I attain benefit for myself, then as I now pay homage to the Buddha, champaka flowers shall rain down throughout this entire Jambudvipa grove.’

“Good man! Bodhisattva Incense Hand then bowed before Buddha Jewel Treasury, touching his head to the ground in homage. At that very moment, champaka flowers rained down throughout the entire Jambudvipa grove, precisely as he had vowed.

“At that time, Tathagata Jewel Treasury spoke this verse for Bodhisattva Incense Hand:

Noble one of exalted merit,

Now rise to your feet!

Just as your heart has vowed,

The heavens rain champaka flowers,

Bringing liberation to countless—

To each and every sentient being.

You shall reveal all wholesome dharmas

And cause them to be free from fear.

“Good man! After Bodhisattva Incense Hand heard this verse, joy arose in his heart. He then rose, respectfully joined his palms before the Buddha, bowed at the Buddha’s feet, withdrew to a nearby place, and sat silently listening to the teaching of the Dharma.

“Good man! At that time, the brahmin Jewel Ocean again exhorted the eleventh prince, Mong-gia-no, to arouse the aspiration for anuttara-samyak-sambodhi and, ultimately, to vow to attain a Buddha-land.

“Prince Mong-gia-no declared aspirations like those of Bodhisattva Incense Hand. The prince then offered various precious banners to Tathagata Jewel Treasury.

“At that time, the Buddha praised Prince Mong-gia-no, saying: ‘Excellent, excellent! Good man! You now offer these precious banners; therefore, I give you the name Precious Emblem.

“‘In a future age, after as many asamkhyeya kalpas as there are grains of sand in the Ganges, during the latter part of the second such period of as many asamkhyeya kalpas as there are grains of sand in the Ganges, after Tathagata Golden Flower of the world Wondrous Bliss has entered nirvana and the true Dharma has ceased to exist, three intermediate kalpas thereafter the world Wondrous Bliss shall be renamed Moon Supreme.

In that world, you shall attain anuttara-samyak-sambodhi and shall be called Dragon Sovereign Venerable Sound King Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. The splendid adornments of that Buddha-world shall be identical to those of the world Wondrous Bliss, without any difference.’

“At that time, Bodhisattva Precious Emblem said to the Buddha: ‘World-Honored One! If my aspirations are fulfilled and I attain benefit for myself, then as I now bow my head at the Buddha’s feet in homage, may all sentient beings attain right mindfulness. Like bodhisattvas abiding securely in the Samadhi Free from Deceit, may they all gain great benefit, give rise to great compassion, and arouse the aspiration for bodhi.’

“Good man! Bodhisattva Precious Emblem then bowed before Buddha Jewel Treasury, touching his head to the ground in homage. All sentient beings immediately attained the Samadhi Free from Deceit, gained great benefit, gave rise to great compassion, and aroused the aspiration for bodhi.

“At that time, Tathagata Jewel Treasury spoke this verse for Bodhisattva Precious Emblem:

Now rise to your feet!

With a wholesome mind before the Buddha,

For the sake of all sentient beings,

You have skillfully made a great vow,

Capable of bringing benefit

To immeasurable sentient beings

And causing their minds to become pure.

Therefore, in the future,

You shall attain the fruit of Buddhahood,

Most honored throughout the Three Realms.

“Good man! After Bodhisattva Precious Emblem heard this verse, joy arose in his heart. He then rose, respectfully joined his palms before the Buddha, bowed at the Buddha’s feet, withdrew to a nearby place, and sat silently listening to the teaching of the Dharma.

“At that time, Prince Ma-xa-no and the other princes, five hundred in all, made identical vows. They vowed to attain Buddha-lands endowed with every kind of meritorious and splendid adornment, like the pure world of the Great Bodhisattva Space Seal.

“Tathagata Jewel Treasury then bestowed upon each prince a prediction of anuttara-samyak-sambodhi. All of them, at the same time, would attain the unsurpassed path in different Buddha-lands, just like the Great Bodhisattva Space Seal.

“Thereafter, another four hundred princes also vowed to attain pure, sublime, and splendidly adorned Buddha-lands, all resembling that of the Great Bodhisattva Vajra Wisdom Radiance.

“Tathagata Jewel Treasury also bestowed upon each prince a prediction of anuttara-samyak-sambodhi. All of them, at the same time, would attain the unsurpassed path in different Buddha-lands, just like the Great Bodhisattva Vajra Wisdom Radiance.

“Thereafter, the remaining eighty-nine princes also vowed to attain splendidly adorned Buddha-lands identical to the Buddha-land of the Great Bodhisattva Samantabhadra, without any difference.

“At that time, eighty-four thousand lesser kings each made distinct and supreme vows, each choosing for himself a sublime and exalted Buddha-land endowed with every kind of splendid adornment.

“Tathagata Jewel Treasury then bestowed upon all the princes and lesser kings predictions of anuttara-samyak-sambodhi. In a future age, each of them would attain the unsurpassed path at the same time in a different world.

“At that time, nine billion two hundred million sentient beings each also vowed to attain a sublime and supreme Buddha-land endowed with every kind of splendid adornment.

“Tathagata Jewel Treasury also bestowed upon each of them a prediction of anuttara-samyak-sambodhi: ‘All of you, in a future age, shall attain the unsurpassed path at the same time in different worlds.’

“Good man! At that time, the brahmin Jewel Ocean had eighty sons, all of whom were the full brothers of Tathagata Jewel Treasury. The eldest son was named Venerable Ocean Earth.

“At that time, the brahmin Ratnākara said to his eldest son: ‘You should now make a vow to obtain a wondrous and pure Buddha-land, complete with every adornment.’

“The son replied: ‘Father, please make your great vow first.’

“The brahmin Ratnākara said: ‘My vow should be declared last.’

“The son again asked: ‘Should I now vow to obtain a pure Buddha-land, or an impure one?’

“The brahmin Ratnākara replied: ‘If a bodhisattva has perfected the mind of great compassion, only then should he accept an impure world. Why is this? Because he wishes skillfully to tame the evil and impure qualities of sentient beings. You should decide this for yourself.’

“Good man! At that time, Samudrabhūmi then approached the Tathagata Ratnagarbha and said to the Buddha: ‘World-Honored One! As for my vow to attain anuttara-samyak-sambodhi, when the human lifespan is eighty thousand years, just as in the present age of the Buddha, only then shall I attain anuttara-samyak-sambodhi.

“Furthermore, I vow that all sentient beings in my world shall have only slight lust, anger, and delusion; that they shall become weary of and renounce the impermanent body and mind; that, seeing the perils of samsara, they shall fear it; and that they shall all come to me to leave the household life and train in the Way. At that time, I shall expound the Dharma of the Three Vehicles for those sentient beings.

“World-Honored One! If my vow is to be fulfilled and I am to obtain this benefit for myself, may the World-Honored One confer upon me the prediction of anuttara-samyak-sambodhi.’

“At that time, the Tathagata Ratnagarbha said to Samudrabhūmi: ‘Good man! In a future age, after as many asaṃkhyeya kalpas as there are grains of sand in the Ganges have passed, and upon entering the second asaṃkhyeya of kalpas, also as numerous as the sands of the Ganges, there will be a kalpa named Universally Pervading Blue Lotus Flowers and a world named Vow of Love. At that time, the people will have a lifespan of eighty thousand years. In that world you shall attain anuttara-samyak-sambodhi and be named Tathagata Jewel Mountain, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One.’

“At that time, Samudrabhūmi again said: ‘World-Honored One! If my vow is to be fulfilled and I am to obtain this benefit for myself, may red pearls rain throughout this entire Jambudvīpa grove, and may all the trees naturally produce wondrous music.’

“Good man! Samudrabhūmi then bowed his head to the ground before the Buddha Ratnagarbha in reverence. At that very moment, red pearls rained throughout the entire grove, and all the trees naturally produced wondrous music.

“At that time, the Tathagata Ratnagarbha spoke these verses for Samudrabhūmi:

Now you should arise!

Treasury of immeasurable wisdom,

With loving-kindness and compassion for sentient beings,

You shall bring them immense benefit.

The pure vow you made

Has now been fulfilled.

For all sentient beings,

You shall be a guiding teacher.

“Good man! When Samudrabhūmi heard these verses, joy arose in his heart. He then stood, respectfully joined his palms before the Buddha, bowed at the Buddha’s feet, withdrew to a nearby place, and sat silently listening to the Dharma.

“The second son of the brahmin Ratnākara, named Saṃbhava, said to the Buddha: ‘World-Honored One! The vow I make is also the same as the vow of my elder brother Samudrabhūmi.’

“At that time, the Tathagata Ratnagarbha said to Saṃbhava: ‘In a future age, during the kalpa of Blue Lotus Flowers, in the world called Vow of Love, when the human lifespan has increased to eight billion years, you shall attain anuttara-samyak-sambodhi in that world and be named Tathagata Sun Flower, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One.’

“The third son likewise vowed to obtain such a world. When the human lifespan is two thousand years, he shall attain anuttara-samyak-sambodhi and be named Tathagata King of the Sound of Fire, Worthy of Offerings, Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Devas and Humans, Buddha, World-Honored One.

“The fourth son shall become a Buddha named Sumana.

“The fifth son shall become a Buddha named King Upholding the Precepts.

“The sixth son shall become a Buddha named One with Well-Composed Eyes.

“The seventh son shall become a Buddha named Brahmā’s Increase.

“The eighth son shall become a Buddha named Jambudvīpa’s Reflection.

“The ninth son shall become a Buddha named Pūrṇa.

“The tenth son shall become a Buddha named Sublime Victory.

“The eleventh son shall become a Buddha named Jewel Mountain.

“The twelfth son shall become a Buddha named Ocean Treasury.

“The thirteenth son shall become a Buddha named Nārāyaṇa.

“The fourteenth son shall become a Buddha named Śikhin.

“The fifteenth son shall become a Buddha named Namuni.

“The sixteenth son shall become a Buddha named Honored Awakened One.

“The seventeenth son shall become a Buddha named Kauṇḍinya.

“The eighteenth son shall become a Buddha named Lion’s Strength.

“The nineteenth son shall become a Buddha named Banner of Wisdom.

“The twentieth son shall become a Buddha named Voice.

“The twenty-first son shall become a Buddha named Most Honored Victory.

“The twenty-second son shall become a Buddha named World-Transcending Honored One.

“The twenty-third son shall become a Buddha named Benefit.

“The twenty-fourth son shall become a Buddha named Light of Wisdom.

“The twenty-fifth son shall become a Buddha named Honored Lion.

“The twenty-sixth son shall become a Buddha named Wisdom of Tranquility.

“The twenty-seventh son shall become a Buddha named Nanda.

“The twenty-eighth son shall become a Buddha named King Nakula.

“The twenty-ninth son shall become a Buddha named Golden-Eyed One.

“The thirtieth son shall become a Buddha named One Who Has Attained Sovereignty.

“The thirty-first son shall become a Buddha named Setting Sun.

“The thirty-second son shall become a Buddha named Jewel Victory.

“The thirty-third son shall become a Buddha named Beautiful Eyes.

“The thirty-fourth son shall become a Buddha named Brahmā’s Excellent Bliss.

“The thirty-fifth son shall become a Buddha named Brahmā Sage.

“The thirty-sixth son shall become a Buddha named Brahmā Voice.

“The thirty-seventh son shall become a Buddha named Dharma Moon.

“The thirty-eighth son shall become a Buddha named Revealer of Meaning.

“The thirty-ninth son shall become a Buddha named Commendable Bliss.

“The fortieth son shall become a Buddha named Increase.

“The forty-first son shall become a Buddha named Majestic and Adorned.

“The forty-second son shall become a Buddha named Excellent Fragrance.

“The forty-third son shall become a Buddha named Supreme Eyes.

“The forty-fourth son shall become a Buddha named Excellent Contemplation.

“The forty-fifth son shall become a Buddha named One Who Embraces the Meaning.

“The forty-sixth son shall become a Buddha named Excellent Aspiration.

“The forty-seventh son shall become a Buddha named Supreme Wisdom.

“The forty-eighth son shall become a Buddha named Golden Banner.

“The forty-ninth son shall become a Buddha named Beautiful Eyes.

“The fiftieth son shall become a Buddha named Celestial Light.

“The fifty-first son shall become a Buddha named Śuddhodana.

“The fifty-second son shall become a Buddha named Excellent Vision.”

“The fifty-third son will become a Buddha named Vaiḍūrya Banner.

“The fifty-fourth son will become a Buddha named Virūpākṣa.

“The fifty-fifth son will become a Buddha named Brahmā Voice.

“The fifty-sixth son will become a Buddha named Accomplishment of Merit.

“The fifty-seventh son will become a Buddha named Possessor of Pure Merit.

“The fifty-eighth son will become a Buddha named Radiance of the Precious Light.

“The fifty-ninth son will become a Buddha named Maṇi Jewel.

“The sixtieth son will become a Buddha named Śākyamuni.

“The sixty-first son will become a Buddha named Venerable King of Sound.

“The sixty-second son will become a Buddha named Harmony of Wisdom.

“The sixty-third son will become a Buddha named Supreme Venerable One.

“The sixty-fourth son will become a Buddha named Flower of Accomplishment.

“The sixty-fifth son will become a Buddha named Excellent Flower.

“The sixty-sixth son will become a Buddha named Free from Anger.

“The sixty-seventh son will become a Buddha named Treasury of the Sun.

“The sixty-eighth son will become a Buddha named Venerable Joy.

“The sixty-ninth son will become a Buddha named Radiance of the Sun.

“The seventieth son will become a Buddha named Attainment of the Nāga.

“The seventy-first son will become a Buddha named Vajra Radiance.

“The seventy-second son will become a Buddha named King of Renown.

“The seventy-third son will become a Buddha named Constant Radiance.

“The seventy-fourth son will become a Buddha named Mark of Radiance.

“The seventy-fifth son will become a Buddha named Sanniyu.

“The seventy-sixth son will become a Buddha named Accomplishment of Wisdom.

“The seventy-seventh son will become a Buddha named King of Sound.

“The seventy-eighth son will become a Buddha named King of the Śāla, Treasury of Nārāyaṇa.

“The seventy-ninth son will become a Buddha named Treasury of Fire.

“Good man! At that time, the youngest son of the brahmin Treasure Sea, named Freedom from Fear and Affliction, stood before the Buddha and said: ‘World-Honored One! My seventy-nine elder brothers have now all received predictions that, during the Evolving Utpalā Flower Kalpa, in the world called Cherished Aspiration, when the human lifespan undergoes change and increases, they will all attain Anuttara-samyak-sambodhi.

“‘World-Honored One! Before the Buddha, I now arouse the aspiration for Anuttara-samyak-sambodhi. I vow that in the latter part of the Utpalā Flower Kalpa, when I attain Anuttara-samyak-sambodhi, my lifespan will be the same as those seventy-nine Buddhas; I will likewise guide and liberate sentient beings just as those seventy-nine Buddhas do; I will likewise expound the teachings of the Three Vehicles just as those seventy-nine Buddhas do; and I will likewise have a community of śrāvaka disciples equal in number to those of the seventy-nine Buddhas.

“‘During the Utpalā Flower Kalpa, there will also be innumerable sentient beings whom those seventy-nine Buddhas will have taught and enabled to obtain human bodies, yet who will still not have attained liberation. I vow that at the end of that kalpa, after attaining Anuttara-samyak-sambodhi, I will teach and transform all those sentient beings, causing them to abide securely in the Three Vehicles.

“‘World-Honored One! If my aspirations shall be fulfilled and I shall attain this benefit for myself, I pray that the World-Honored One bestow upon me a prediction of Anuttara-samyak-sambodhi.’

“Good man! The Buddha Treasure Store then praised Freedom from Fear and Affliction, saying: ‘Excellent, excellent! Good man!

You have now aroused great compassion for the sake of innumerable sentient beings. Good man! In a future age, after as many asaṃkhyeya kalpas as there are sands in the Ganges, and upon entering a second period of asaṃkhyeya kalpas likewise as numerous as the sands of the Ganges, there will be a kalpa named Utpalā Flower.

In the latter part of that kalpa, you will attain Anuttara-samyak-sambodhi and be known as the Tathagata Stainless Lamp Emerging King, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. The lifespan of each of those seventy-nine Buddhas will be half a kalpa. Your lifespan will also be half a kalpa.

All the aspirations you have just expressed will be fulfilled.’

“At that time, Bodhisattva Freedom from Fear and Affliction again said: ‘World-Honored One! If my aspirations shall be fulfilled and I shall attain this benefit for myself, then, as I now bow my head in reverence to the Buddha, may exquisitely fragrant utpalā flowers rain throughout this entire world. May all sentient beings who smell their fragrance have the four great elements within their bodies purified, free from defilement, harmonious, and well balanced, and may all their illnesses and suffering be completely brought to an end.’

“Good man! After Bodhisattva Freedom from Fear and Affliction had spoken these words, he bowed his head to the ground in reverence at the Buddha’s feet. At that very moment, exquisitely fragrant utpalā flowers rained throughout this entire Buddha realm. After sentient beings smelled their fragrance, the four great elements within their bodies became purified, free from defilement, harmonious, and well balanced, and all their illnesses and suffering were completely brought to an end.

“The Tathagata Treasure Store then spoke this verse for Bodhisattva Freedom from Fear and Affliction:

Virtuous and compassionate one,

Guide, arise!

All Buddhas, the World-Honored Ones,

Praise you in unison.

You are able to eradicate

All deeply rooted afflictions.

In the future you shall become

A treasury of pure wisdom.

“Good man! At that time, after Bodhisattva Freedom from Fear and Affliction heard this verse, joy arose in his heart. He immediately stood before the Buddha, respectfully joined his palms, bowed at the Buddha’s feet, and then withdrew to a nearby place, where he sat silently and listened to the teaching of the Dharma.

“Good man! At that time, the brahmin Treasure Sea had three hundred thousand disciples sitting together in one place at the edge of the forest. Together they instructed other sentient beings to accept the Three Refuges, causing them all to arouse the aspiration for Anuttara-samyak-sambodhi.

“Good man! At that time, the brahmin Treasure Sea exhorted those disciples, saying: ‘You should now arouse the aspiration for Anuttara-samyak-sambodhi and seek to obtain a Buddha realm. Whatever aspirations you hold in your hearts, you may now declare them before the Buddha.’

“Among those three hundred thousand people was one named Shouti, who then asked: ‘Master! What is the path to bodhi? What are the factors that support the path to bodhi? How does a bodhisattva cultivate the path to bodhi? How may the mind constantly recollect the attainment of bodhi?’

“Master Treasure Sea replied: ‘Good man! The path to bodhi about which you ask is precisely the cultivation of the four inexhaustible treasuries of bodhisattvas.

“‘What are these four inexhaustible treasuries? They are the inexhaustible treasury of merit, the inexhaustible treasury of knowledge, the inexhaustible treasury of wisdom, and the inexhaustible treasury of harmony with the Buddha-Dharma. Good man! This is called the path to bodhi.

“‘Good man! The Buddha has taught the factors that support the path to bodhi; they encompass all Dharma methods that help practitioners attain purity and transcend birth and death.

“‘Good man! Relinquishing material possessions is a factor supporting the path to bodhi, because it brings sentient beings under discipline. Observing the precepts is a factor supporting the path to bodhi, because all aspirations are thereby fulfilled. Patience is a factor supporting the path to bodhi, because it enables one to obtain the complete thirty-two excellent marks and eighty fine characteristics. Diligence is a factor supporting the path to bodhi, because all endeavors are thereby brought to completion. Meditative concentration is a factor supporting the path to bodhi, because it skillfully disciplines the mind. Wisdom is a factor supporting the path to bodhi, because it clearly comprehends all afflictions.”

Extensive learning is a Dharma that supports the path to bodhi, for through it one attains unhindered eloquence. Merit is a Dharma that supports the path to bodhi, for it is cultivated by all sentient beings. Luminous wisdom is a Dharma that supports the path to bodhi, for through it one attains unobstructed wisdom. Tranquil cessation is a Dharma that supports the path to bodhi, for through it one develops a gentle and benevolent mind. Contemplation is a Dharma that supports the path to bodhi, for through it one succeeds in eliminating all doubts.

“Loving-kindness is a Dharma that supports the path to bodhi, for through it one develops an unhindered mind. Compassion is a Dharma that supports the path to bodhi, for through it one teaches and transforms sentient beings without ever growing weary or abandoning them. Sympathetic joy is a Dharma that supports the path to bodhi, for through it one gives rise to delight in the true Dharma. Equanimity is a Dharma that supports the path to bodhi, for through it one succeeds in eliminating all attachment and aversion.

“Listening to the teaching of the Dharma is a Dharma that supports the path to bodhi, for through it one succeeds in eliminating the five hindrances. Renunciation of the world is a Dharma that supports the path to bodhi, for through it one succeeds in relinquishing all worldly affairs. Dwelling in an aranya is a Dharma that supports the path to bodhi, for it prevents all unwholesome deeds from arising and greatly increases wholesome roots. Mindfulness is a Dharma that supports the path to bodhi, for through it one succeeds in guarding and retaining. Mental discernment is a Dharma that supports the path to bodhi, for through it one succeeds in distinguishing all dharmas. Retention is a Dharma that supports the path to bodhi, for through it one accomplishes the contemplation of awakening.

“The four foundations of mindfulness are Dharmas that support the path to bodhi, for through them one succeeds in discerning body, feelings, mind, and dharmas. The four right efforts are Dharmas that support the path to bodhi, for through them one abandons all unwholesome dharmas and cultivates and increases all wholesome dharmas. The four bases of spiritual power are Dharmas that support the path to bodhi, for through them one makes body and mind light and swift. The five faculties are Dharmas that support the path to bodhi, for through them one succeeds in gathering all fundamental wholesome dharmas. The five powers are Dharmas that support the path to bodhi, for through them one destroys all afflictions.

“Clear awareness is a Dharma that supports the path to bodhi, for through it one clearly knows the true Dharma. The six principles of harmonious respect are Dharmas that support the path to bodhi, for through them one tames sentient beings and enables them to attain purity.

“Good man! This is called encompassing all Dharma gates that enable practitioners to attain purity and cross beyond birth and death.’

“Thọ Đề again asked: ‘Master! As the Buddha has taught, the karmic reward of generosity is great wealth and a multitude of relatives and attendants; those who strictly observe the precepts are born in the heavenly realms; and those of extensive learning possess great wisdom. Why, then, did the Buddha also teach that by contemplating these dharmas one transcends birth and death?’

“Master Bảo Hải replied: ‘Good man! If one practices generosity out of fondness for the cycle of birth and death, one obtains great wealth. But one whose mind is directed toward the fruit of bodhi practices generosity in order to tame the mind, strictly observes the precepts in order to make the mind tranquil, seeks extensive learning in order to purify the mind of the defilement of sensual desire, and, out of great compassion, contemplates the cultivation of the true path. Likewise, when seeking other dharmas, one uses wisdom to perfect the skillful means that support the path to bodhi. Good man! These are called the Dharmas that support the path to bodhi. To cultivate in exact accordance with them is called constantly keeping these dharmas in mind and thereby attaining the path to bodhi.

‘The pure path of liberation requires only wholehearted aspiration and the fulfillment of the power of vows. The path is undefiled because the mind is purified. The path is true and upright because it is free from flattery and crookedness. The path is pure and refreshing because it is far removed from afflictions. The path is vast and expansive because it is unobstructed and unhindered. The path contains and preserves all things because it abounds in contemplation. The path is fearless because it commits no evil deeds.

“Good man! You must now give rise to such aspiration for the path to bodhi. For such a pure path, you must single-mindedly bring forth the power of vows. That path is undefiled because the mind is purified. That path is true and upright because it is free from flattery and crookedness and eliminates all afflictions. That path is forever peaceful, secure, and subtle because it can ultimately lead to the attainment of nirvana. You should now make great and wholesome vows and undertake to adorn a Buddha-land, freely seeking either a pure or an impure land.

“Good man! At that time, before the Buddha Bảo Tạng, Thọ Đề knelt with his knees upon the ground, joined his palms reverently, and addressed the Buddha, saying: ‘World-Honored One! I now resolve to attain anuttara-samyak-sambodhi.

I vow that all sentient beings in this impure world will diminish their greed, lust, anger, and delusion; that they will not transgress the true Dharma; that their minds will no longer harbor defiled craving or thoughts of enmity; that they will relinquish all stinginess and jealousy, depart from wrong views, and abide securely in right view; that they will abandon unwholesome states and seek wholesome dharmas; that they will abandon the intention of being born in the three evil destinies and seek the three good destinies; that they will perfect wholesome roots through the Three Meritorious Practices; and that they will always diligently cultivate the teachings of the Three Vehicles.

Only when all beings in this land have become thus shall I attain the unsurpassed path.

“World-Honored One! If my vow is to be fulfilled and I am to attain benefit for myself, may white elephant kings spontaneously appear from my two hands.’

“As soon as Thọ Đề had spoken these words, through the Buddha’s awesome spiritual power, two elephant kings suddenly emerged from his hands. They were entirely white, and their feet, tusks, and trunks were all lowered to the ground as they awaited his command.

“Seeing this, Thọ Đề commanded them: ‘Elephant kings! Now rise into the sky, go a short distance beyond this land, and throughout this world rain down fragrant water endowed with the eight qualities, thereby awakening all sentient beings. If any sentient being encounters even a single drop of that water and smells its fragrance, the five hindrances—sensual desire, anger, sloth and torpor, restlessness and remorse, and doubt—will immediately be eliminated.’

“When Thọ Đề had finished speaking, the two elephant kings rose into the sky, coming and going as swiftly as an arrow loosed by a powerful and skilled archer. Having carried out the task exactly as instructed, the two elephant kings flew back and stood before Thọ Đề.

“Seeing what had occurred, Thọ Đề was filled with immense joy.

“Good man! At that time, the Tathagata Bảo Tạng said to Thọ Đề: ‘Good man! In a future age, after as many asamkhya kalpas as there are grains of sand in the Ganges, and then in the second asamkhya of kalpas, likewise as numerous as the sands of the Ganges, there will be a kalpa called Radiant Sound. This world will be renamed Harmonious Radiant Sound. In that world you will attain the fruit of anuttara-samyak-sambodhi and be called Tathagata Bảo Cái Tăng Quang Minh, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Those to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One.’

“Good man! At that time, Thọ Đề bowed his head to the ground and reverently paid homage at the Buddha’s feet. The Tathagata Bảo Tạng then spoke this verse for Thọ Đề:

Your mind is free from every stain;

Pure one, now arise.

I have now bestowed this prediction:

You shall be able to cause

Countless koṭis of sentient beings

All to enter the path of purity.

In the future you shall become

The Tamer within the Three Realms.

“Good man! At that time, after Thọ-đề heard the verses, joy arose in his heart. He immediately rose, joined his palms respectfully before the Buddha, bowed at the Buddha’s feet, then withdrew to a nearby place and sat silently listening to the Dharma.

“At that time, among Bảo Hải’s three hundred thousand disciples, with the exception of one thousand, all unanimously vowed to attain Anuttara-samyak-sambodhi in this world. The Tathagata Bảo Tạng then bestowed a prediction upon each of them, declaring that they would all attain Anuttara-samyak-sambodhi, down to Tỳ-bà-thi, Thi-khí, and Tỳ-thi-sa-bà, who would be the last to attain Anuttara-samyak-sambodhi.

“The remaining one thousand had all recited and studied the Vedic scriptures of the non-Buddhist traditions. The most highly revered among them, Bà-do-tỳ-nữu, addressed the Buddha, saying: ‘World-Honored One! I now vow to attain Anuttara-samyak-sambodhi in an evil world of the five defilements and to teach the true Dharma to the beings there, who are deeply burdened by desire, anger, and ignorance and beset by many afflictions.’

“Among those one thousand was another man named Hỏa Man, who spoke up and asked: ‘Master! For what reason has the Venerable Bà-do-tỳ-nữu vowed to attain Anuttara-samyak-sambodhi in an evil world of the five defilements?’

“The teacher Bảo Hải replied: ‘It is because a bodhisattva has perfected the mind of great compassion that he attains Anuttara-samyak-sambodhi in an evil world of the five defilements. At that time, beings have no one to rescue them and possess no wholesome thoughts. Their minds are constantly disturbed by afflictions and invaded by wrong views.

Only by attaining Anuttara-samyak-sambodhi in such a world can one bring immense benefit to immeasurable beings, skillfully becoming their rescuer, their refuge, their shelter, and a bright lamp illuminating their path. One can also save beings and carry them beyond the great ocean of birth and death, teach and transform them so that they may dwell securely in right view, enable them to enter nirvana, and let them drink the nectar of immortality.

It is because a great bodhisattva wishes to manifest great compassion that he vows to accept such an evil world of the five defilements.’

“Good man! At that time, the Tathagata Bảo Tạng said to Bà-do-tỳ-nữu: ‘Good man! In a future age, after as many asamkhya kalpas as there are grains of sand in the Ganges, in the latter part of the second asamkhya of kalpas, likewise as numerous as the sands of the Ganges, east of this world, beyond as many Buddha lands as there are minute particles of dust in a single Buddha land, there will be a world called Ca-sa Tràng. In that world, you will attain Anuttara-samyak-sambodhi and be called Kim Sơn Vương Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One.’

“At that time, Bà-do-tỳ-nữu again addressed the Buddha: ‘World-Honored One! If my vow shall be fulfilled and I shall attain benefit for myself, then now, as I bow my head respectfully at the Buddha’s feet, may the Tathagata place upon the crown of my head his two Buddha feet, adorned with a hundred marks of merit.’

“Good man! When Bà-do-tỳ-nữu had spoken these words, he bowed his head respectfully at the feet of the Buddha Bảo Tạng. Immediately, the Tathagata’s two feet, bearing a hundred marks of merit, appeared upon the crown of Bà-do-tỳ-nữu’s head. The Buddha then spoke these verses in praise:

You who have awakened great compassion,

Now arise!

Your wisdom is bright and keen;

You cultivate the bodhisattva path.

Because you have awakened the bodhi-mind,

You sever the cords of affliction

That have bound beings through countless lives.

In the future, you shall become a Buddha

And bring immense benefit

To immeasurable sentient beings.

“Good man! At that time, after Bà-do-tỳ-nữu heard the verses, joy arose in his heart. He immediately rose, joined his palms respectfully before the Buddha, bowed at the Buddha’s feet, then withdrew to a nearby place and sat silently listening to the Dharma.

“Good man! At that time, a young man named Hỏa Man approached the Buddha Bảo Tạng, knelt with his right knee upon the ground, joined his palms respectfully, and addressed the Buddha: ‘I now vow to awaken the mind of Anuttara-samyak-sambodhi in this world. When sentient beings are fully possessed of desire, anger, and ignorance, are unable to concentrate their minds and abide in wholesome dharmas, harbor unwholesome thoughts, and have a lifespan of forty thousand years, I shall then attain Anuttara-samyak-sambodhi.’

“At that time, the Tathagata Bảo Tạng said to Hỏa Man: ‘Good man! In a future age, after as many asamkhya kalpas as there are grains of sand in the Ganges, in the latter half of the second asamkhya of kalpas, likewise as numerous as the sands of the Ganges, this world will be called Ta-bà. For what reason will it be called Ta-bà?

Because the beings here patiently endure the three poisons of desire, anger, and ignorance, together with every kind of affliction; therefore, the world is called the Realm of Endurance. At that time, there will be a great kalpa called Thiện Hiền. For what reason will that kalpa be called Thiện Hiền?

During that great kalpa, there will be many beings filled with desire, anger, ignorance, and arrogance, and one thousand World-Honored Ones who have perfected the mind of great compassion will appear in the world. Good man! At the beginning of the Worthy Kalpa, when the human lifespan is forty thousand years, you will be the first among those one thousand Buddhas to attain Anuttara-samyak-sambodhi.

You will be called Câu-lưu-tôn Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. You will expound the teachings of the Three Vehicles to sentient beings, enabling immeasurable beings within the cycle of birth and death to attain liberation and dwell securely in the realm of nirvana.’

“Good man! At that time, the young man Hỏa Man bowed respectfully at the Buddha’s feet, moved to one side, and sat silently listening to the Dharma.

“Good man! At that time, the second young man, named Hư Không, approached the Buddha and said: ‘World-Honored One! In a future age, in the world of the Tathagata Câu-lưu-tôn, when the human lifespan is thirty thousand years, I shall attain Anuttara-samyak-sambodhi.’

“At that time, the World-Honored One Bảo Tạng said to the young man Hư Không: ‘Good man! In a future age, after as many asamkhya kalpas as there are grains of sand in the Ganges, in the latter part of the second asamkhya of kalpas, likewise as numerous as the sands of the Ganges, during the Worthy Kalpa in the Ta-bà world, following the Buddha Câu-lưu-tôn, when the human lifespan is thirty thousand years, you will attain Anuttara-samyak-sambodhi. You will be called Già-na-ca Mâu-ni Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Devas and Humans, Buddha, World-Honored One. Your name will resound throughout the world.

“At that time, after the young man Hư Không heard this prediction, he bowed his head before the Buddha, circumambulated him three times to the right, and then came to stand before him. He scattered all kinds of fragrant flowers over the Buddha’s body, joined his palms respectfully, bowed to the Buddha, and recited these verses in his praise:

Skillfully gathering body and mind,

Well established in meditative concentration,

With a wondrous, subtle voice,

You skillfully teach and admonish.”

The Tathagata’s mind is pure,

Undefiled and undisturbed;

Though he teaches and transforms sentient beings,

He does not impair or lose the True Dharma.

His name shines brilliantly,

Together with mindfulness and dharani;

His hundreds of merits and blessings

All increase and flourish.

In order to teach and transform sentient beings,

He manifests the various wholesome paths,

Raises the supreme jeweled banner,

And the lofty mountain of merit,

Thereby bringing benefit

To immeasurable sentient beings,

Causing them all to attain

The fullness of every merit.

He further bestows upon sentient beings

The supreme path of quiescent cessation,

Destroying every affliction,

Like the great Mount Sumeru.

Amid the delusion of the Three Realms,

He gives rise to the mind of great compassion,

And bestows predictions of Buddhahood

Upon immeasurable sentient beings.

“Good man! At that time, the third young man, named Visakhagupta, came before the Buddha with a precious couch made of the seven treasures, covered with various rare and precious silken fabrics worth a thousand taels of gold. Upon that couch he also placed every kind of precious object made of pure gold and many objects fashioned from the seven treasures, including a basin of pure gold for washing water, a precious staff made of the seven treasures, and so forth. He offered all these to the Blessed One and the Sangha of bhikshus.

“Having made these offerings, Visakhagupta addressed the Buddha, saying: ‘Blessed One! In a future age, after as many asamkhya kalpas as there are grains of sand in the Ganges, during the latter portion of the second asamkhya of kalpas, likewise as numerous as the sands of the Ganges, within the Auspicious Kalpa, I vow to attain anuttara-samyak-sambodhi. At that time, the lifespan of the people will have declined, and the age of the five defilements will have begun.

All sentient beings will be heavily burdened by greed, lust, anger, delusion, stinginess, and jealousy. They will follow perverse views and heed evil spiritual companions. Unwholesome qualities will have obscured their minds; their roots of goodness will have diminished and been lost.

They will have departed from right view and will sustain their lives through wrong and evil occupations. After the Buddha Janakamuni has entered nirvana and the True Dharma has perished, all sentient beings will be blind, without the eye of wisdom and without good teachers to instruct them. When the human lifespan has declined to twenty thousand years, I shall attain anuttara-samyak-sambodhi.’

“Good man! At that time, the Tathagata Ratnagarbha praised Visakhagupta, saying: ‘Excellent, excellent! Good man! You have now attained unsurpassed wisdom. When this world begins to enter the evil age of the five defilements, when human beings live only twenty thousand years, blind and without the eye of wisdom, and without good teachers to instruct them, you shall attain anuttara-samyak-sambodhi. I now give you the name Great Compassionate Wisdom.

“‘Good man! In a future age, after as many asamkhya kalpas as there are grains of sand in the Ganges, during the latter portion of the second asamkhya of kalpas, likewise as numerous as the sands of the Ganges, within the Auspicious Kalpa, when the human lifespan is twenty thousand years, you shall attain anuttara-samyak-sambodhi. You shall be called Kasyapa Tathagata, Worthy of Offerings, Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One.’

“Good man! At that time, the Bodhisattva Great Compassionate Wisdom bowed his head to the ground in homage at the Buddha’s feet. He then stepped to one side and made offerings to the Blessed One of various kinds of fragrant flowers, powdered incense, and fragrant ointments, and recited these verses in praise of the Buddha:

Most honored among humankind,

You bring benefit to sentient beings,

Causing every person

To give rise to joyful delight.

Through mindfulness of the Dharma of meditative concentration,

The mind becomes single-pointed.

When I hear the wondrous voice,

My mind immediately gives rise to joy.

All wisdom and skillful means

Are perfectly complete, lacking nothing;

Thus you are able to accomplish

The teaching and transformation of the world.

You further cause immeasurable

Sentient beings to receive predictions

Of unsurpassed bodhi.

Through these conditions they behold

The Buddhas throughout the ten directions,

Whose wisdom and supernormal powers

Are in every respect alike.

The subtle and wondrous merits

Of all the Buddhas, the Blessed Ones,

Together with their manifestation

Of cultivating the bodhisattva path,

And their predictions of the unsurpassed path

Bestowed upon all sentient beings—

Even if one praised them in words,

They could never be exhausted!

Therefore I bow my head

And pay homage with utmost reverence.

“At that time, the brahmin Ratnasamudra again said to the fourth young man, Visaya Vimala: ‘Good man! You should now give rise to the aspiration for anuttara-samyak-sambodhi.’

“Good man! At that time, Visaya Vimala came before the Buddha and said: ‘Blessed One! During the Auspicious Kalpa, I vow to seek anuttara-samyak-sambodhi in this world, but not during an evil age of the five defilements such as that of the world of the Buddha Kasyapa.

After the Tathagata Kasyapa has entered nirvana and the True Dharma has perished, the human lifespan will gradually decline until it reaches only ten thousand years. Practices such as generosity, self-discipline, and observance of the precepts will all disappear. The sentient beings of that time will increasingly extinguish wholesome intentions and depart far from the seven noble treasures.

They will regard evil spiritual companions as though they were the Blessed One. They will never desire to train in the three meritorious deeds; they will depart from the three wholesome deeds and diligently practice the three evil deeds. Afflictions will obscure their luminous wisdom, leaving them without vision or understanding, and they will have no desire to cultivate or study the teachings of the Three Vehicles.

If, among the sentient beings of such a time, I wished to attain anuttara-samyak-sambodhi, no one would be able to obstruct me—how much less when the human lifespan had declined to only one thousand years?

“‘This will continue until the human lifespan is only one hundred years. The sentient beings of that time will no longer even know the names of wholesome dharmas, much less will there be anyone who practices goodness. It will be an evil age of the five defilements, and the human lifespan will continue to decline until it reaches only ten years, when the calamity of warfare and weapons will arise. At that time, I shall descend from the heavenly realm to protect sentient beings. For their sake I shall reveal the wholesome dharmas, causing them to abandon unwholesome dharmas and ultimately abide securely in the ten wholesome deeds, far removed from the ten evil deeds and the bonds of affliction. I shall cause them all to become pure and bring the five defilements of the age to an end.

“‘When the human lifespan has increased to eighty thousand years, I shall attain anuttara-samyak-sambodhi. At that time, sentient beings will have little lust, anger, delusion, ignorance, stinginess, or jealousy. I shall then teach the Dharma of the Three Vehicles to sentient beings and cause them to abide securely therein.

“‘Blessed One! If my vow is to be fulfilled and I am to attain benefit for myself, may the Tathagata bestow upon me a prediction of anuttara-samyak-sambodhi.

“‘Blessed One! If I do not receive such a prediction, I shall now seek the path of a shravaka or a pratyekabuddha. If, through the power of those vehicles, one may swiftly attain liberation and cross beyond birth and death, I shall pursue them.’

“At that time, the Buddha Ratnagarbha said to Visaya Vimala: ‘Good man! A bodhisattva has four forms of indolence. If a bodhisattva falls into these four things, he will become attached to birth and death, undergo every kind of suffering within the prison of samsara, and be unable swiftly to attain anuttara-samyak-sambodhi. What are the four? They are inferior conduct, inferior associations, inferior generosity, and inferior vows.’

“What is a bodhisattva’s inferior conduct? If a bodhisattva violates the precepts through body and speech and does not skillfully guard his karma, this is called inferior conduct.

“What are a bodhisattva’s inferior associations? If a bodhisattva becomes intimate with and draws near to shravakas and pratyekabuddhas, acting together with them as they do, these are called a bodhisattva’s inferior associations.

“What is a bodhisattva’s inferior relinquishment? If, when practicing giving, a bodhisattva is unable to relinquish all his possessions, gives rise to discriminating thoughts regarding the recipients, and practices giving because he wishes to enjoy the pleasures of the heavenly realms, this is called a bodhisattva’s inferior relinquishment.

“What are a bodhisattva’s inferior vows? If a bodhisattva is unable to wholeheartedly vow to attain a wondrously pure Buddha-land and does not make vows for the sake of taming all sentient beings, these are called a bodhisattva’s inferior vows.

“A bodhisattva who falls into these four forms of indolence will long remain in birth and death, undergo every kind of suffering and affliction, and be unable swiftly to attain anuttara-samyak-sambodhi.

“Good man! There are also four dharmas which, if perfected by a bodhisattva, will enable him swiftly to attain anuttara-samyak-sambodhi.

“What are the four? First, he is able to observe the precepts, purify body, speech, and mind, and maintain his conduct in accordance with the true Dharma. Second, he becomes intimate with and draws near to those who train in the Mahayana, undertaking all activities together with them. Third, he is able to relinquish all his possessions and, with a mind of great compassion, give to everyone. Fourth, he single-mindedly vows to attain a Buddha-land replete with every splendid adornment and also makes vows for the sake of taming all sentient beings.

“These are called the four dharmas which, if perfected by a bodhisattva, will enable him swiftly to attain anuttara-samyak-sambodhi.

“There are also four dharmas which, if perfected by a bodhisattva, will enable him to uphold the path to unsurpassed bodhi.

“What are the four? He diligently and vigorously practices the paramitas; gathers in and tames the immeasurable dispositions of all sentient beings; never departs from the four immeasurable states of mind; and constantly manifests unhindered supernatural powers at will. These are called the four dharmas which, if perfected by a bodhisattva, will enable him to uphold the path to unsurpassed bodhi.

“There are also four dharmas that prevent the mind from becoming weary. What are the four? First, practicing giving; second, listening to the Dharma being taught; third, cultivating and practicing it; and fourth, gathering in and taming sentient beings. These are called the four dharmas that prevent the mind from becoming weary, in which a bodhisattva should train.

“There are also four inexhaustible treasuries that a bodhisattva should perfect.

“What are the four? First, the faculty of faith; second, teaching the Dharma; third, making vows to plant roots of goodness; and fourth, gathering in and taming poor and destitute sentient beings. These are called the four inexhaustible treasuries that a bodhisattva should cultivate to perfection and completeness.

“There are also four dharmas that enable a bodhisattva to attain purity.

“What are the four? First, purity through observing the precepts, because no self is perceived; second, purity through cultivating samadhi, because no sentient being is perceived; third, purity through wisdom, because no life span is perceived; and fourth, purity through the knowledge and vision of liberation, because no person is perceived.

“These are the four dharmas of purity. Having perfected these dharmas, a bodhisattva can swiftly attain anuttara-samyak-sambodhi; teach the true Dharma concerning the real nature of empty space; teach the inconceivable true Dharma; teach the immeasurable true Dharma; teach the true Dharma of no-self; teach the true Dharma that transcends language; teach the true Dharma that transcends the world; teach the true Dharma that penetrates all dharmas; and teach the wondrous and subtle true Dharma that none among all devas and humans are able to teach.

“Good man! In the future, after as many asamkhya kalpas as there are grains of sand in the Ganges, during the latter part of the second asamkhya kalpas, likewise as numerous as the sands of the Ganges, when the Auspicious Kalpa begins, the five defilements will have entirely ceased and the human life span will gradually increase until it reaches eighty thousand years. At that time, you will attain anuttara-samyak-sambodhi and be named Maitreya Tathagata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, Blessed One.’

“At that time, the young man Vishaya bowed his head to the ground before the Buddha and reverently paid homage at the Buddha’s feet. He then stepped to one side and offered various kinds of flower incense, powdered incense, and fragrant paste to the Buddha and the Sangha of bhikshus, after which he recited verses in praise of the Buddha:

The Blessed One is undefiled,

Like a mountain of pure gold;

The noble mark between his brows

Shines white as snowy jade.

According to the proper time, for our sake,

He teaches the wondrous Dharma

And bestows upon me the prediction

That in a future life I shall become the Unsurpassed One.

Who, having ever seen or heard this,

Would fail to receive and uphold it?

The holy sage, the Greatly Awakened One,

Whose merit illuminates the world!

“Good man! At that time, all one thousand disciples of the brahmin Ratnagarbha, apart from one person, had formerly recited and studied the heterodox Vedic scriptures. Yet all of them were taught and encouraged to arouse the aspiration to attain anuttara-samyak-sambodhi, just as Krakucchanda, Kanakamuni, Kashyapa, and Maitreya had been. The fifth person was likewise given a prediction of Buddhahood under the name Lion’s Radiance.

“Among those one thousand people, apart from two, all made vows to attain anuttara-samyak-sambodhi during the Auspicious Kalpa.

“In that assembly was the youngest among them, named Swift Upholder of Strength. The brahmin Ratnagarbha also instructed him to arouse the aspiration for anuttara-samyak-sambodhi, saying: ‘Good man! Do not now contemplate matters of the distant future and thereby abandon your present awakened mind. You should give rise to great compassion for all sentient beings.’

“The brahmin Ratnagarbha then spoke these verses for Swift Upholder of Strength:

The skandhas, dhatus, and ayatanas

Drive all sentient beings onward.

They should fear old age, sickness, and death,

Yet they sink beneath the ocean of craving,

Imprisoned within the Three Realms—

How dreadful is that prison!

They drink the poisonous waters of affliction

And harm one another.

Throughout the long night they remain submerged

In the vast ocean of suffering,

Blind and without the eye of wisdom,

Having lost the true path.

They remain forever in birth and death,

Their every root of goodness obscured.

Sentient beings within the Three Realms

Are scorched by the fires of suffering.

Having strayed far from right view,

They dwell contentedly in wrong views,

Turning endlessly through birth and death,

Tumbling among the five destinies,

Without a moment’s rest,

Like a wheel rolling without end.

How many sentient beings

Have lost the Dharma-eye!

Blind, they cannot see,

And there is no one to rescue them!

You should learn to cultivate

The Dharma of immeasurable wisdom,

Depart from ignorance and delusion,

And cause them to arouse the aspiration for bodhi.

For the sake of all sentient beings,

You should become a good spiritual friend,

Sever the bonds of craving and desire,

And eliminate every affliction.

For the sake of these deeds,

You should arouse the aspiration for bodhi.

Those without the Dharma-eye

Are obscured by ignorance;

To help them depart from ignorance,

Bestow upon them the supreme path!

Birth and death are a vast prison

Blazing with fierce flames;

With the Dharma, like ambrosia,

Cause them to be fully satisfied.

Now you should hasten

Directly before the Buddha’s seat,

I bow at the Buddha’s feet,

Bringing immense benefit.

Before the Buddha, you should again

Make a wondrous, great vow.

The supreme vow you make

Must be carefully upheld.

In a future life,

You shall guide and subdue gods and humans.

Vow also to practice giving,

Bringing peace and security to sentient beings,

Saving and liberating them all,

So that they may attain liberation,

And enabling them to perfect

The faculties, powers, and factors of enlightenment.

Let the rain of the true Dharma nourish them,

And the water of wisdom pour down everywhere,

Helping sentient beings extinguish

The fires of affliction, suffering, and pain!

“Good man! At that time, Swift Sustainer of Power said: ‘Master! I now make a vow: I do not seek the reward of rebirth in the heavenly realms, nor do I seek the attainments of a sravaka or pratyekabuddha. I seek only the unsurpassed Dharma of the Mahayana. When the proper time and place arrive, and I have guided and subdued all sentient beings, I shall give rise to this wholesome vow. For now, I am still reflecting upon these matters. Master! Please wait a little while longer; then you shall hear and know when I attain unsurpassed enlightenment.’

“Good man! The brahmin Treasure Ocean then took his leave and slowly returned home. He had five attendants named Dragon Keeper, Six Dragons, Water Dragon, Space Dragon, and Wondrous-Voiced Dragon. He summoned them all and said: ‘You should now bring forth the aspiration for anuttara-samyak-sambodhi.’

“The five replied: ‘Master! We possess nothing whatsoever and do not know what we could offer to the Buddha and the Sangha. Since we have not yet planted roots of goodness, how can we bring forth the aspiration for anuttara-samyak-sambodhi?’

“Good man! The brahmin Treasure Ocean then removed the two jeweled earrings he was wearing and gave them to Dragon Keeper and Six Dragons. He gave the jeweled couch upon which he was sitting to Water Dragon, the precious staff he was using to Space Dragon, and the pure-gold washing basin to Wondrous-Voiced Dragon. After giving these precious objects to the five, he said: ‘You may now take these precious objects and offer them to the Buddha and the Sangha, and then bring forth the aspiration for anuttara-samyak-sambodhi.

THE COMPASSIONATE LOTUS SUTRA

END OF FASCICLE V