大悲經

Fascicle One

Chapter One: Brahma Heaven

Thus have I heard. At one time, the Buddha was dwelling in the city of Kushinagara, between the twin sala trees. At that time, the Blessed One was about to enter nirvana. He then instructed Ananda:

“Prepare a couch for me between the twin sala trees.”

Thereafter, the Buddha lay down on his right side in the lion’s posture and said, “Tonight I shall enter nirvana. Ananda, when I enter nirvana, all discourse will cease. I have accomplished what all Buddhas accomplish. I have taught the ambrosial Dharma for the benefit and happiness of living beings—the quiescent, tranquil, profound, subtle, wondrous Dharma, difficult to see, difficult to know, and difficult to fathom.

“The wise can understand the Dharma of the noble sages. Three times have I turned the unsurpassed Dharma wheel. No shramana or brahmin, no deva, Mara, Brahma King, or human being—indeed, no one in the world—can turn such a Dharma wheel.

I have sounded the Dharma drum, blown the Dharma conch, raised the Dharma banner, fashioned the Dharma vessel, built the Dharma bridge, and sent down the rain of Dharma. I have illuminated the three-thousand-great-thousand world and dispelled its darkness. I have revealed liberation to living beings and brought devas and humans to fullness of right faith.

All who could be delivered have already been delivered. I have subdued all adherents of non-Buddhist paths and all proponents of other doctrines. Though Mara’s palace possesses great power, I have caused it to tremble and, with a lion’s roar, accomplished the work of a Buddha.

I have fulfilled the deeds and vows of a great being. I have supported the teachings of the shravakas and bestowed predictions upon bodhisattvas, solely so that the Buddha’s Dharma will not perish in the future. Ananda, from this time onward I have nothing further to do; I shall simply enter the Great Parinirvana.”

When Ananda heard these words, he was overwhelmed by sorrow. Weeping bitterly, he addressed the Buddha:

“O Bhagavat! You are entering nirvana far too soon. O Sugata! You are entering nirvana far too soon. The eye of the world will be no more. The world will be left alone, without refuge and without a guide.”

The Buddha then said to the Venerable Ananda:

“Do not grieve! Whatever has arisen must cease and must undergo destruction. For it not to perish would be impossible.

Moreover, I have taught that it is difficult to part from all that is loved and cherished. Ananda, you have attended me with undivided loving-kindness, harboring no ill will in either body or mind. You have cared for me devotedly, followed me obediently, served as my attendant, and assisted me without measure.

Ananda, if devas, humans, asuras, and others were to make offerings to shravakas and pratyekabuddhas for nearly an entire kalpa or for a full kalpa, and another were to serve the Tathagata, the merit of the latter would be still greater. One who makes offerings to a Buddha of great spiritual powers at the time he enters nirvana gains exceedingly great merit. It is like the ambrosia among all ambrosias.

The ultimate ambrosia is nirvana. Therefore, Ananda, do not grieve.”

While Ananda grieved and lamented in this manner, the Tathagata lay between the twin sala trees, reclining upon his right side on the couch in the lion’s posture. At once, throughout the three-thousand-great-thousand world, even the trees, flowers, and grasses in gardens and forests inclined toward the place where the Buddha was to enter nirvana. They seemed to wish to go there, to draw near, and to approach the Buddha.

Throughout the three-thousand-great-thousand world, all great and small rivers, ponds, lakes, and other bodies of water ceased flowing through the Buddha’s spiritual power. All birds and beasts throughout that world, through the Buddha’s spiritual power, stood silently still, neither calling nor eating. The sun and moon throughout the three-thousand-great-thousand world ceased moving.

Raging fires and blazing flames, through the Buddha’s spiritual power, no longer appeared, and no light gave forth burning heat. Any fierce fire within the three-thousand-great-thousand world was extinguished through the Buddha’s spiritual power and could no longer burn of itself. All the fires burning in the hells throughout the three-thousand-great-thousand world became cool through the Buddha’s spiritual power.

For a brief instant, all the beings in those hells gained peace and happiness through the Buddha’s spiritual power. All animals throughout the three-thousand-great-thousand world gave rise to loving-kindness and compassion. They showed no signs of deluded hostility and did not harm the lives of others.

None of the hungry ghosts suffered hunger or thirst. Through the Buddha’s spiritual power, all living beings became light and easeful in body and mind, left suffering, attained happiness, and were endowed with the supreme meaning of bliss.

“At that time, as the Buddha lay upon his right side, Mount Sumeru, the Iron Ring Mountains, the Great Iron Ring Mountains, Mount Mucilinda, the Fragrant Mountains, the Snow Mountains, the Black Mountains, the great earth, and the great oceans throughout the three-thousand-great-thousand world all quaked in six ways, heaving, surging, and trembling. All the wind wheels of the three-thousand-great-thousand world ceased to move.

For a brief instant, all living beings relinquished every karmic activity and abided in joy. They were free from sleepiness, their minds were not distracted, and whatever they wished to do, they remained silent and made no sound. Throughout the three-thousand-great-thousand world were devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, Brahma devas, Shakra devas, guardian deities, and others.

“Through the Buddha’s spiritual power, they beheld their palaces, seats, gardens, and forests. Darkness had no opportunity to return, yet they felt no delight or attachment toward these things. Their retinues were distressed and unhappy.

The Brahma Kings who ruled over one thousand worlds, and the Great Brahma King who ruled over the three-thousand-great-thousand world, had formerly been proud and conceited, thinking, ‘This world and its living beings were all made by me and transformed into being by me.’ Through the Buddha’s spiritual power, that Great Brahma King, ruler of the three-thousand-great-thousand world, beheld his palace, seat, and all the rest.

No obscurity remained, yet he felt no delight or attachment toward them. The Mara deities, Maheshvara, the deities of the Pure Abodes, and others experienced the same.

“At that time, the Great Brahma King, ruler of the three-thousand-great-thousand world, thought, ‘By whose power has this sign arisen, causing me to feel no joy in my palace and dwelling?’ The Great Brahma King then manifested throughout the three-thousand-great-thousand world as a majestic and powerful Great Sovereign. He came to know that the Tathagata, the Worthy One, the Perfectly Enlightened One, would enter nirvana that very night, and that this was why such inconceivable manifestations of spiritual power—never before witnessed—had appeared. ‘This spiritual power is surely a sign that the Tathagata is about to enter nirvana.’ The Great Brahma King then became sorrowful and joyless, anxious and troubled.

Together with the hosts of Brahmas, he went to the Buddha. All the Brahma devas throughout the three-thousand-great-thousand world likewise accepted the noble Dharma with faith and abided in that noble Dharma.

“At that time, the Great Brahma King, ruler of the three-thousand-great-thousand world, approached the Buddha, bowed his head at the Buddha’s feet, and then addressed him: ‘I beseech you, Blessed One, instruct me how I should live and practice.’

“When he had spoken these words, the Tathagata immediately asked the Great Brahma King, ‘Brahma King, do you now act and think in this way: “I am Great Brahma. I surpass others, and no one equals me. I am wise. I am the Great Sovereign of the three-thousand-great-thousand world. I have created living beings and brought living beings into existence through transformation. I can create the world and transform the world”?’

“Great Brahma replied, ‘It is so, O Bhagavat. It is so, O Sugata.’

The Buddha said: “Brahma, you should know who acts and who brings things forth by transformation.” At that time, Brahma remained silent and stood still. Seeing Brahma standing silently in this way, the Buddha further asked:

“Brahma, at times the great conflagration at the end of a kalpa utterly consumes the three-thousandfold great-thousand world-system. What does this mean? Is this something made or brought forth by transformation?”

At that time, the Great Brahma addressed the Buddha: “It is not so, World-Honored One.”

The Buddha continued: “Brahma, the great earth rests upon water in order to subsist; water rests upon wind; and wind rests upon empty space. Thus the great earth, six million eight hundred thousand yojanas thick, neither breaks apart nor dissolves. Brahma, what does this mean? Is this something made or brought forth by transformation?”

King Brahma replied: “It is not so, World-Honored One.”

The Buddha continued: “Brahma, within this three-thousandfold world-system, while hundreds of thousands of kotis of suns and moons revolve in their courses, what of Brahma? Are they brought forth by transformation?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, at times the devas who are the sun and moon are not present in their palaces, yet their palaces are not destroyed.

“Brahma, what does this mean? Are they made, brought forth by transformation, or augmented?”

Brahma addressed the Buddha: “No, it is not so, World-Honored One.”

The Buddha said: “Brahma, it is likewise with the seasons of spring, summer, autumn, and winter. Why is this? These things occur naturally, transform naturally, and are naturally accomplished.”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, it is also like the lens of a mani oil lamp. Because the lens is clear and bright, its light reveals outward forms and colors. Thus the great earth, mountains and rivers, forests and trees, gardens and dwellings, palaces and houses, villages and settlements, cities and towns, elephants and horses, deer, birds and beasts, the sun and moon, stars, shravakas, pratyekabuddhas, bodhisattvas, Tathagatas, Shakra, Brahma, guardians of the world, humans and nonhumans, and so forth—each appears in its own form. Brahma, why is this? Does it itself act, transform, and bring itself to accomplishment?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, it is like high mountains, deep ravines, instruments large and small for singing and dancing, deer, birds and beasts, humans and nonhumans, and so forth, all producing sounds. Brahma, why is this? Do they produce themselves, transform themselves, and accomplish themselves?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, it is like beings in a dream who see many different kinds of forms and colors, hear many kinds of sounds, smell many kinds of fragrances, taste many different flavors, experience many kinds of sensations, cognize many dharmas, experience many kinds of happiness and many kinds of lamentation, and undergo joy, sorrow, anxiety, and fear. Brahma, why is this? Do these things make themselves, transform themselves, and accomplish themselves?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, there are four kinds of people: handsome and ugly, poor and wealthy, and possessing much or little merit. Some have wholesome morality and some unwholesome morality; some have wholesome wisdom and some unwholesome wisdom. Brahma, why is this? Do they make themselves, transform themselves, and accomplish themselves?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, all beings suffer anxiety, pain, and affliction because water, fire, blades, violent winds, poisons, savage beasts, humans and nonhumans, and many other kinds of danger cause them fear. These can give rise to many kinds of terror. King Brahma, why is this? Do these things make themselves, transform themselves, and accomplish themselves?”

King Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, beings themselves have many different kinds of illness, such as illnesses caused by wind, cold, and heat, as well as many other diseases. Changes in the seasons cause the four great elements to become disharmonious. Whether arising from their own actions or from the karmic retribution of former deeds, their eyes, ears, nose, tongue, and body become diseased. There are also beings tormented by various mental sufferings. Brahma, why is this? Do these things make themselves, transform themselves, and accomplish themselves?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, beings encounter such perils as water, fire, calamities, and suffering. During an age of warfare, they are stricken by disease and also suffer hunger and cold. Brahma, why is this? Do these things make themselves, arise by themselves, and accomplish themselves?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, beings suffer because they are separated from those whom they love. They suffer through separation from parents, brothers, sisters, relatives, and friends. Brahma, why is this? Do these things make themselves, manifest themselves by transformation, and accomplish themselves?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, beings commit many different kinds of evil karma, such as buying goods at unfairly low prices, drinking intoxicants, or steeping drugs in food, and so forth. Or they enter the great ocean and encounter dangerous places, where they employ the various arts of seers or perform rites of dispelling. Brahma, why is this? Do these things make themselves, transform themselves, and accomplish themselves?”

Brahma replied: “It is not so, World-Honored One.”

The Buddha said: “Brahma, beings create many different evil courses of karma. Because these are their causes, they must be reborn in the realms of hell beings, hungry ghosts, animals, devas, or humans. Through body, speech, and mind, beings give rise to wholesome and unwholesome deeds. Moreover, in the world there are also the ten unwholesome deeds. Most beings lack loving-kindness and compassion and perform deeds that cause suffering and bring no benefit; these are therefore causes and conditions for falling into the evil realms. They are killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, frivolous speech, greed, delusion, and wrong views. King Brahma, why is this? Do these things make themselves, transform themselves, and accomplish themselves?”

King Brahma replied: “World-Honored One, it is not so.”

The Buddha said to King Brahma: “Beings inherently undergo many different forms of suffering. For example, discharges constantly issue from the head, hands, feet, nose, ears, and so forth. They suffer oppressive heat and discomfort, as though amid fire and scorching heat. They are slashed and cut by blades and swords, and so forth. They are confined in dark prisons and are constantly involved in disputes and litigation. King Brahma, why is this? Do these things make themselves, transform themselves, and accomplish themselves?”

King Brahma replied: “World-Honored One, it is not so.”

The Buddha said: “King Brahma, beings often engage in lustful sexual misconduct. They commit sexual violations against their mothers, sisters, or those who maintain pure precepts, as well as other evil deeds. King Brahma, why is this? Do these things make themselves, transform themselves, and accomplish themselves?”

King Brahma replied: “World-Honored One, it is not so.”

The Buddha said: “King Brahma, beings also commit many different acts of killing. For example, they prepare poisons to kill or use incantations to curse insects. Together with many kinds of evil karma, these become the means and causes and conditions for taking life. King Brahma, why is this? Are these things made, manifested through transformation, and thereby accomplished?”

Brahma replied: “World-Honored One, it is not so.”

The Buddha said: “Brahma King! Thus, in the world there are birth, aging, illness, death, grief, sorrow, suffering, and affliction. Phenomena are impermanent, subject to exhaustion and cessation, and liable to change; together with the four characteristics, these are things that people find difficult to forget. They cause beings to cherish all that they love without becoming weary of it, yet many things decay, break apart, and become separated. Brahma King! Why is this? Could these things have been made, transformed, and brought to fulfillment by someone?”

Brahma replied: “No, World-Honored One.”

The Buddha said: “Brahma King! Because of the karmic hindrances of greed, hatred, and delusion, sentient beings become bound and entangled with various other kinds of afflictions. These are the causes and conditions that lead sentient beings to act in anger and cause their minds to become deluded. Thus they create many different kinds of karma. Brahma! Why is this? Could this have been made, transformed, and brought to fulfillment by oneself?”

Brahma replied: “World-Honored One, it is not so.”

The Buddha said: “Brahma! Beings must enter the three evil destinies: hell beings, hungry ghosts, and animals. There, because of what they have done, sentient beings undergo suffering and affliction. Brahma King! Why is this? Could this have been made, transformed, and brought to fulfillment by someone?”

The Brahma King replied: “No, World-Honored One.”

The Buddha said: “Brahma King! If the seeds of things are absent, they do not arise. For example, a tree arises from a medicinal seed; when there is water, flowers, fruits, and fragrance arise. All flavors—sweet, bitter, sour, and pungent—are present. In accordance with whether sentient beings possess intention or lack intention, harm occurs in this way. Brahma King! Why is this? Could this have been made, transformed, and brought to fulfillment by someone?”

The Brahma King replied: “No, World-Honored One.”

The Buddha said: “Brahma King! Throughout the five destinies, beings wander in cyclic existence, undergoing death and birth, coming into being and passing away. This is because sentient beings are shrouded by ignorance and conjoined with craving.

Having fallen into this wandering, it is difficult to know what came before and what comes after. Through birth and death in subsequent lives, they likewise do not depart from this realm. They may become humans or devas, or maras, or opponents of shramanas and brahmins.

This world is like a tangled skein of thread. Beings constantly wander in cyclic existence, being born here and passing on there. As these sentient beings wander in this way, they neither understand nor find escape.

Brahma! Why is this? Could this have been made, transformed, and brought to fulfillment by someone?”

Brahma replied: “No, Bhagavat.”

The Buddha said: “Brahma! From what causes and conditions did you conceive this thought: ‘Know that these sentient beings were created by me, transformed by me, and brought to fulfillment by me; therefore this world exists. It was created by me, transformed by me, and brought to fulfillment by me’?”

Brahma replied: “World-Honored One! Because I lacked wisdom, held wrong views, and had not yet severed the deluded inversions of the mind, and because I had not heard the Tathagata expound the true Dharma, for a long time I entertained pernicious views and uttered pernicious statements: ‘These sentient beings, as well as I myself, were made by me and transformed by me; therefore this world exists. I myself made it; I myself transformed it.’

World-Honored One, I now wish to ask the Buddha about the meaning of this matter. This being so, who created this world, and who manifested it through transformation? By whom were all sentient beings created, by whom were they manifested through transformation, and by whom were they brought to fulfillment? By whom were they born?”

The Buddha said: “Brahma! This world is formed through the activity of karma and transformed through karma. All sentient beings are fashioned by karma, transformed by karma, and born through the power of karma. Why is this? Brahma King! Ignorance conditions formations; formations condition consciousness; consciousness conditions name-and-form; name-and-form conditions the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; and birth conditions aging and death, sorrow, lamentation, pain, and distress. Thus arises the entire mass of suffering.

“Brahma! If ignorance ceases, through to the cessation of sorrow, lamentation, pain, and distress, then there is no doer, no agent, and no one acted upon. Karma alone is responsible for this. Sentient beings exist through the conjunction of causes and conditions. When this karma is left behind, dharmas come into conjunction. Know that such a person can leave birth and death behind and pass on to another realm.

“Brahma King! Thus, when worldly karma is exhausted, afflictions are exhausted, and suffering is exhausted, this is called deliverance from suffering. It is named the tranquil concentration of nirvana. Brahma King! Who attains nirvana? It is one whose karma has ended, who has left afflictions behind, and who is far removed from all suffering. This is called Dharma. It is so through the spiritual power of the Buddhas and the sustaining aid of the Buddhas. Why is this? Brahma King! If Buddhas did not appear in the world to teach the Dharma, it would be impossible to hear such a Dharma.

“Brahma! When Buddhas appear in the world and teach the profound and difficult-to-understand Dharma of tranquil concentration, illuminating the Dharma gates, any sentient beings who, upon hearing it, give rise to realization of the Dharma attain liberation from the moment that realization arises. They hear the teachings concerning birth, aging, sickness, death, sorrow, lamentation, pain, and distress, and it is precisely from these dharmas of aging, sickness, death, sorrow, lamentation, pain, and distress that they attain liberation.

“Brahma! This is what the Buddhas manifestly accomplish and bring to fulfillment. Brahma! The Buddhas do this in order to instruct beings. Therefore, all conditioned activities are like flashes of light: changing, impermanent, unstable, and not ultimate. At the end of one dharma, another dharma arises. It is like the True Dharma sinking into decline after the Buddhas enter final nirvana. So too is it with all things. Their manifestations are likewise. Therefore, conditioned formations are said to resemble flashes of light. If no Buddha were present in the world, all formations, arising together in a single instant like flashes of light, could not be described as resembling flashes of light, dreams, or echoes.

“Brahma! All Buddhas know all these formations; therefore, they teach that conditioned formations are like flashes of light, dreams, and echoes. The wise understand these characteristics. All these characteristics exist through the principle of causes and conditions. One should know that formations are impermanent and in motion, changing when they reach their end. They disperse; their seasons decay; they perish from instant to instant, through days and nights, half-months, one month, one year, or a hundred years, one kalpa, or even a hundred kalpas. Ultimately, all undergo change.

“Various kinds of fire bring about transformation. Water congeals. Great winds arise and blow, and the lands of the world return to emptiness. Within them, Mount Cakravada, Great Mount Cakravada, Mount Sumeru, the Black Mountains, and so forth all become empty. The sun, moon, morning star, and their retinues also return to emptiness. No longer shining or illuminating, they fall away. The palaces of the devas also vanish. Palaces, capitals, towns, trees, dense forests, ponds, and all objects of delight are likewise destroyed. Devas are born and then perish; having perished, they are born again.

“When the wise behold these things, they constantly give rise to disenchantment and detachment, for conditioned formations are impermanent and are thus subject to decay and change. With an impartial mind, they resolve to leave home and enter the monastic life. They realize that formations are like flashes of light, illusory dreams, and echoes. They are also like the sun, moon, and starlight seen reflected in water. All are governed by characteristics and, through causes and conditions, lead to bodhi.

“Those of great wisdom seek the Buddha’s instruction and aspire to receive it. Others, through their own contemplation, understand that formations are like flashes of light, dreams, and echoes; they give rise to faith, leave home, and enter the monastic life. Some attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or the fruit of arhatship. Among followers of the Great Vehicle, some attain the first acceptance, while others attain the second or third acceptance. All are able to progress toward unsurpassed bodhi.

“Even after the Buddha has entered final nirvana, this Dharma will still be taught and circulated throughout the world. Any sentient beings who hear this Dharma will attain one of the Three Vehicles. They may attain the Vehicle of the sravakas, the Vehicle of the pratyekabuddhas, or omniscience—the Unsurpassed Great Vehicle.

“Brahma King! You should know that the dharmas proceed in such a sequence. This too is accomplished through the Buddhas. There are also those who, upon seeing these things, immediately give rise to detachment and understand that all formations are impermanent, that suffering is ever-changing and has no final end, and that one dharma arises after another. All are like flashes of light, dreams, and echoes.

“Brahma! All these things constitute a realm brought about by the Buddhas. There are sentient beings who attain accomplishment through cultivation and hear the voice of the True Dharma. Relying upon the Tathagata, they contemplate with reverence and faith that all formations are impermanent and subject to destruction, like flashes of light, dreams, and echoes. There are also sentient beings who, through reliance upon the Buddhas, become practitioners of the pure life. Some householders undertake and uphold the precepts and, on the basis of these causes and conditions, explain that all formations are impermanent and subject to destruction, like flashes of light, dreams, and echoes. Knowing this, they give rise to faith, leave the worldly life, and enter the monastic order.

“Although the Buddhas may not yet have appeared in the world, these beings have nevertheless been brought to such accomplishment by the Buddhas, because all Buddhas possess roots of goodness through which they attain bodhi. Brahma! You should understand it thus: all these are the realm of the Buddhas and the accomplishment of the Buddhas.

“Brahma! Within this three-thousandfold great-thousand world-system, there is no Brahma King and no six teachers of the heterodox paths; there are only the Buddhas. Brahma! From the distant past until now, throughout immeasurable hundreds of thousands of kotis of nayutas of asamkhya kalpas, I have practiced the bodhisattva conduct. Throughout immeasurable asamkhya kalpas, the Tathagata planted many kinds of roots of goodness, upheld the precepts, arduously cultivated the pure life, and performed immeasurable hundreds of thousands of kotis of nayutas of such difficult austerities. I maintained this Buddha-land and caused it to become pure.

“When sentient beings cultivate roots of goodness, they attain purity according to their circumstances and are delivered at the proper time. Throughout the entire night, I gather and transform sentient beings by means of the four methods of embracing: generosity, loving speech, beneficial conduct, and cooperation. They made vows on my behalf, were born in this Buddha-land, heard me teach the Dharma, and were able to gain faithful understanding, without taking refuge in Brahma, Sakra, the World-Protecting Heavenly Kings, or other devas.

“Brahma! You should understand it thus: this is a Buddha-land. Within it there is no Brahma, Sakra, or World-Protecting Heavenly King, nor are there any of the six teachers of the heterodox paths.”

At that time, the lord of the Sahā world, the Great Brahmā Heavenly King, together with hundreds of thousands of Brahmā beings, sorrowfully discussed the matter and spoke these words: “The Buddhas, the World-Honored Ones, have thoroughly comprehended the rare, supreme, and wondrous Dharma-gates. They are the lords of the Great Brahmā Heavenly Kings and of thousands of great trichiliocosms.” On account of the Tathagata, they gave rise to a rare and extraordinary resolve.

Buddhas are difficult to encounter, and their boundless, inconceivable realms are inexhaustible. The lord Great Brahmā immediately took refuge and became a disciple of the Buddha. Relying upon the World-Honored One, he requested instruction, saying: “The Bhagavat is my Teacher.

The Sugata is my Teacher. May the World-Honored One instruct me as to where I should abide and which Dharma-gate I should practice.”

The Buddha told Brahmā: “This trichiliocosm is a Buddha-land. I now entrust it to you. You should understand and follow me in establishing what is right, so that the eye that beholds the world will not be cut off.

The unsurpassed Buddha-eye, the lineage of the Dharma, and the lineage of the Sangha likewise should not be cut off. Thereafter, transformations will occur of themselves. Brahmā, in the future there will be the true-born Elder Son, Maitreya Bodhisattva Mahāsattva, born from the Buddha’s mouth and born through transformation from the Dharma.

Because of his boundless great compassion, he will benefit sentient beings. He will appear for the happiness, peace, and security of sentient beings. In accordance with the Dharma, he will receive the prediction of succession for the three-thousandfold world, without differing from me here.

He will also be able to accord with what I now teach and likewise ensure that the true path—the lineages of the Buddha, Dharma, and Sangha—is not cut off.

“Why is this? Brahmā, so long as these fundamental teachings are not severed, the lineages of the Buddha, Dharma, and Sangha will, according to the time, be permitted to continue without interruption. The eyes of Śakra and Brahmā, the eye of liberation, and even the eye of nirvana will not be cut off. Brahmā, for this reason I entrust to you this Buddha-land and the trichiliocosm. Brahmā, I have now instructed you; you should act accordingly. Do this for the sake of people in future generations.” At that time, all the Brahmās and Great Brahmās throughout the trichiliocosm gained right faith in this Noble Dharma. The Great Brahmā who was lord of the trichiliocosm immediately gained profound right faith in this Noble Dharma.

Chapter Two: The Merchant Leader

At that time, there was a son of Māra named Merchant Leader who, through the Buddha’s teachings, had gained profound reverent faith. When he heard that the Buddha was about to enter nirvana, his heart became filled with sorrow and anguish, and the hair on his head stood on end. He immediately went before the Buddha and bowed his head in homage. He then withdrew and, facing the Buddha, said:

“I beseech you, World-Honored One! You have loving-kindness for sentient beings and bring them happiness. You are the savior of the world and have also benefited devas and humans. May you remain in the world for one more kalpa before entering nirvana. Together with the devas and humans, I respectfully entreat you in this way. World-Honored One, do not cause sentient beings to become as though their eyes were obscured, with no one to teach us, no guide, no savior, no refuge, and no destination.”

After Merchant Leader had spoken these words, the Buddha told him:

“Merchant Leader, your father Pāpīyān previously entreated me to enter nirvana, saying: ‘Bhagavat, enter nirvana! Sugata, enter nirvana! Enter nirvana, Sugata! Now is indeed the time to enter nirvana.’ Merchant Leader, your father Pāpīyān made this request of me. In accordance with his words, I promised that I would enter nirvana. Merchant Leader, such is the cause and condition. The time has now come for me to keep my promise and enter nirvana.”

Merchant Leader again addressed the Buddha: “World-Honored One! That was Māra Pāpīyān; he is neither my father nor my heavenly friend. If he is capable of committing murderous deeds, I fear that my family may be regarded as exceedingly evil. He constantly wishes to deprive me of happiness, harmony, and peace. May this matter be annulled! It offers no benefit whatsoever, World-Honored One. That Māra has committed a great evil against me, obstructing devas and humans and doing what is grievous. May the light of wisdom and the radiance of great illumination become a lamp that dispels him.

“World-Honored One! If anyone speaks such words, it means that an extremely evil person has appeared in the world among devas and humans. One should know that this is Māra Pāpīyān. World-Honored One! If anyone truly speaks those words, it means that he brings no benefit to himself, brings no benefit to others, and does not inspire the many other sentient beings to give rise to the resolve. One should know that this person is Māra Pāpīyān!

“World-Honored One! If anyone should truly say such a thing, one should know that he has no compassionate wish to benefit devas, humans, Māras, Brahmās, asuras, śramaṇas, brahmins, or the entire world. Nor does he seek harmony and peace, but causes those who have aroused the resolve to retreat and suffer affliction. One should know that this is Māra Pāpīyān.

“World-Honored One, I once heard the Buddha teach as follows: There are two kinds of people. The first acts in accordance with the Dharma; the second does not act in accordance with the Dharma. The World-Honored One’s promise to enter nirvana is therefore not in accordance with the Dharma. I beseech you, World-Honored One, do not allow this promise to take effect. Only in this way will devas, humans, and all sentient beings receive benefit and peace. Abandon this promise and remain in the world for one more kalpa. If the Buddha remains in the world for a long time, devas and humans will receive benefit and peace. Therefore, may the World-Honored One not hasten to enter nirvana.”

The Buddha said to the Merchant Chief: “Excellent! Excellent! If it brings benefit to sentient beings, then it is indeed so.

Merchant Chief, if someone makes offerings for the anointing ceremony of a great king, or makes offerings to a prince, a great minister, or those who guard the country, cities, towns, villages, and so forth, that person, being in each case a subject of the king, will receive titles, blessings, and emoluments; and these kings will often provide that person, together with his children, descendants, relatives, and kin, with ample blessings and provisions to sustain their lives.

Merchant Chief, if you now make offerings to the Tathagata, the unsurpassed King of the Dharma, your mind will give rise to purity. Once it is purified, the Tathagata will be like this source of blessings and provisions. What I now do is likewise.

From the Buddha arise faith and pure roots of virtue. Thus should you understand it!

“Merchant Chief, know that through this root of virtue born of pure faith, after my passing, in a future age, you will become a pratyekabuddha named Compassionate Merchant Chief.

“After I enter nirvana and the true Dharma has perished, Mara Papiyan will rejoice greatly. Because of that delight, he will fall from Mara’s palace, be born in the Avici hell, and undergo many different kinds of suffering. Why is this?

Because Mara Papiyan will rejoice in having overcome all illumination and all peace and security. Merchant Chief, if someone truly says such a thing to another, that person thereby harms himself. Because he harms himself in this way, evil arises from that deed.

You should know that this is Mara Papiyan. Why is this? Merchant Chief, after my passing, for as long as the true Dharma remains in the world, Mara Papiyan will continue to dwell in Mara’s palace according to the allotted time.

When my Dharma has perished, Mara will rejoice greatly and repeatedly praise that event. Yet in a mere instant, he will fall from Mara’s palace and descend into the Avici hell.

“Merchant Chief, suppose a person is atop a tree laden with flowers and fruit, and that person boasts of the flowers and fruit; after enjoying them, he must still remain atop the tree. Merchant Chief, what do you think? Could that person remain forever upon the tree? Would he find peace and happiness there? Could he be called wise?”

The Merchant Chief replied: “No, Bhagavan. No, Sugata.”

The Buddha said: “Merchant Chief, Mara is just the same! He always wishes for the Tathagata to enter nirvana. Thus, in order that happiness may be attained, the Tathagata has taught the true Dharma and Vinaya. Merchant Chief, for as long as the true Dharma remains in the world, Mara Papiyan will continue to dwell in Mara’s palace according to the allotted time. When my Dharma has perished, Mara Papiyan will appear delighted and praise that event. He will then fall from Mara’s palace and enter the Avici hell. Merchant Chief, just as that person atop the tree harms himself, so too does Mara harm himself! Moreover, he also harms others; therefore, one should arouse the resolve.

“Merchant Chief, afterward, when the time comes, this Mara will fall into hell and undergo many painful torments. Sufferings that rob him of life and successive afflictions will assail him. Only then will he recollect the Tathagata, the Worthy One, the Perfectly Enlightened One, thinking: ‘His words were true!

He was truthful. What he said was never otherwise! His words were not false.

He spoke words of goodness. Excellent is bodily conduct in accordance with discipline. Excellent is speech in accordance with discipline.

Excellent is thought in accordance with the precepts. The body acts rightly, the mouth speaks rightly, and the mind thinks rightly! Therefore, one may attain happiness, what is desirable, what is cherished, and the beloved fruit of one’s intentions.

If the body commits evil, the mouth speaks evil, and the mind thinks evil, one will not attain happiness, what one seeks, affection, or praise.’

“In the past, they committed evil with the body, together with corresponding speech and thought; thus they received the karmic result and now fall into hell, undergoing all such bodily torments and every kind of anguish. Unable to endure them, they seem to die anew upon entering the realm of suffering. At that time, Mara Papiyan will recollect these words and thereby give rise to faith. Once faith has arisen, he will immediately die in that hell and be reborn in the Heaven of the Thirty-Three.

“Why is this? Merchant Chief, if one harbors an evil mind toward the Tathagata and commits such deeds, then when the body breaks up and life ends, one will fall into a great hell. If, however, one again gives rise to a loving mind and knows to make offerings to the Tathagata without seeking anything in return, then at death one will enter a good destination, such as among gods or humans. Through this root of virtue, that person will draw near to a Buddha. Having drawn near to a Buddha, he will immediately give rise to roots of virtue, and through these successive roots of virtue he will attain the undefiled nirvana.

“Merchant Chief, from the Tathagata he will learn to give rise to a pure mind of faith. Through this root of virtue, he will encounter the appearance in the world of Maitreya Buddha. After meeting Maitreya Buddha, he will be able to awaken sentient beings from sleep, heedlessness, and so forth, and will say: ‘Sentient beings, be courageous and perform wholesome deeds!

The appearance in the world of a Tathagata, the Worthy One, the Perfectly Enlightened One, is exceedingly rare. Like an udumbara flower, which appears but once, a Tathagata also appears only once. There is no fixed place of nirvana.

It is sometimes said that a human body is difficult to obtain, that the eight adversities are difficult to escape, and that being born where one can draw near to a Buddha is exceedingly rare. Therefore, be vigilant and do not be heedless! Practice diligently, so that you will not regret it later.’

“Merchant Chief, when you receive the teachings of Maitreya Buddha, uphold them. For he is the Unsurpassed King of the Dharma, and the people there will possess loving minds, free from malice and anger; they will possess compassion, joy, and the resolve to protect, nurture, and sustain others. Through this root of virtue, you will become lord of the maras in Mara’s palace, increasingly prosperous, and become the Sovereign King.

“Merchant Chief, if any sentient being gives rise to roots of virtue in relation to the Tathagata, even to the extent of producing a single pure thought, that sentient being’s root of virtue is near to the Deathless—the foremost Deathless among all that is deathless. Merchant Chief, through this root of virtue, he will receive bodies among gods and humans. After passing through eighty kalpas, in his final body he will become a pratyekabuddha named Compassionate One.

“Why is this? Merchant Chief, because after hearing that I was to enter nirvana, you gave rise to a pure mind toward me and a compassionate mind toward sentient beings, wishing happiness for all sentient beings. You entreated me to remain instead of proceeding toward great parinirvana. Again, in the Dharma assembly of Maitreya Buddha, you will likewise show compassion for sentient beings, freeing them from torpor and heedlessness, causing them always to remain mindful and not become negligent. After teaching the wholesome Dharma, for this reason you will receive the prediction that you shall become a pratyekabuddha. Merchant Chief, I now possess such wholesome blessings and rewards!”

At that time, the Merchant Chief again addressed the Buddha, saying: “Most revered World-Honored One! If the Buddha does not accept my entreaty and enters nirvana, I vow that from this day until the Dharma ceases to abide, I shall renounce the five sensual pleasures and devote myself to the way of filial devotion. I shall neither indulge in amusements, nor wear different garments, nor adorn my hair with flowers, nor perfume my body.

Nor shall I enjoy the supreme rewards of the devas. Why is this? Thus, World-Honored One, that precious being has departed with me for a distant land, and we have not yet been able to meet face to face.

He has not yet returned, and we have not yet seen one another. Most revered World-Honored One! What joy or laughter could I have?

How could I rejoice? How could anything please me?

“Thus is the greatest light, the radiant light of wisdom! If anyone should pass away, I would perform deeds of praise and rejoicing on that person’s behalf. Thus is the sun of great wisdom, attended by immeasurable hundreds of thousands of rays of light, extinguishing ignorance and darkness and bringing forth those of clear and luminous wisdom. Yet this description is still incomplete; even if I were to speak now, I could never exhaust it. How could there be joy? How could there be laughter?

“I have long been separated from this precious one among beings. Compared with him, other beings do not diminish in number; yet among those beings there are many who are blameless and free from delusion. He is the unsurpassed being, the supreme being, the incomparable being, the being with whom no other being can be compared; one able to rescue all beings; the wondrous being, the being who dwells together with beings, the being who shares the same vehicle with beings, the being who tames beings, and the being who compassionately regards beings.

He is the Awakened One, the speaker of truth, one who speaks at the proper time and at the right moment, who utters no other words, and who practices in accordance with what he teaches. Abiding in great compassion, his mind is unhindered for the sake of all beings. For the sake of all beings, he maintains a mind of equality, is free from idle speculation, and has neither self nor anything belonging to a self.

He stores up nothing, keeps no household, relies upon nothing, is not wasteful, and is undefiled. He is the rescuer, the guide, the teacher who transforms, the helper, the liberator from bonds, the nurturer, one ever mindful of beings, one who awakens beings, one who reveals the way and is able to prevail, one who has departed far from defilement, the king who governs the inner mind, the giver of many excellent medicines, one who ultimately ferries beings beyond suffering, a Merchant Chief in the truest sense, one who appears in a wholesome realm, the bearer of a light burden, the bearer of light, one who increases illumination, the maker of light, the illuminator, the giver of eyes, and the guide who leads beings to a secure place.

He is far removed from every impurity, thirsts for no sensual desire, and is separated from them all—that is, greed, hatred, and delusion. He is far removed from afflictions, arrogance, and wrath.

“He is indeed a great man, a wondrous great man, an exceedingly great man, one who makes great men, a valiant great man, a lotus great man, a pundarika-lotus great man, a dragon among great men, a teacher of dragons among great men, a lion among great men, a foremost great man, a fearsome great man, a mighty great man, an elephant among great men, an unsurpassed great man, and an unsurpassed tamer of great men. He is the companion of people, one endowed with every power, one who has attained the four fearlessnesses and fully possesses the eighteen unique qualities.

He has realized vast wisdom and is fully endowed with immeasurable teachings. He is free from jealousy and from every impediment to realization. Among unsurpassed great benefactors, he is the supreme benefactor.

His mind is free from doubt. He has attained great meditative concentration and reached the realm of samadhi and samapatti. He possesses immeasurable wisdom, is free from every impediment to wisdom, has realized the incomparable realm, and is unshakable.

He has crossed beyond the mire and reached the other shore. He abides upon the other shore, has reached fearlessness, and dispels every fear of beings. He is ever secure and is the sage among beings.

After this night he will depart far away and can never again be seen. Most revered World-Honored One! When the Tathagata is no longer among the great assembly, that lion’s roar will no longer be heard.

How could I ever explain all of this completely?”

“Most revered World-Honored One! Suppose there were a person who had received the meritorious consecration of a kshatriya king. After the king passed away, that person became sorrowful and distressed, understood the king’s kindness in nurturing him, remembered the king’s kindness in nurturing him, and recalled the favors he had received from the king.

For the king’s sake, such people would devote themselves to the way of filial devotion. For one day, two days, or as long as seven days, from half a month to a full month, they would constantly remember him, lament, and weep. World-Honored One!

I shall do likewise. After the Tathagata’s passing, for as long as the true Dharma remains in the world, throughout that time I shall renounce the five sensual pleasures and devote myself to the way of filial devotion. I shall neither laugh and jest, nor change my garments, nor adorn my hair with flowers, nor perfume my body, nor enjoy the rewards of the devas.”

Chapter Three: Shakra

At that time, Shakra Devendra came before the Buddha, bowed his head in homage, withdrew to one side, and addressed the Buddha, saying: “I only pray, World-Honored One, that you instruct me how I should practice.”

The Buddha said: “Once in the past, four great asura kings, clad in battle armor and accompanied by their retinues, came to the Heaven of the Thirty-Three, intending to wage war. At that time, the Venerable Maudgalyayana was still in the world. When the devas and asuras fought one another, the Venerable Maudgalyayana went to the four places where the asuras were fighting and subdued them. Thereafter, the devas and asuras attained peace and security. They no longer fought and afflicted one another, nor did they engage in futile disputes.”

He continued: “After Maudgalyayana entered final nirvana, and now that the Tathagata is about to enter nirvana, everyone again wishes to contend and rebel. I pray that you instruct me: if the four asuras wage war against me, what should I do?”

The Buddha told Shakra Devendra: “Kaushika, cease! Do not grieve, do not sorrow, and do not be anxious. If one keeps the precepts, one’s aspirations will be fulfilled through the accomplishment of pure morality.

Without pure morality and the holy life, one cannot become noble. One who has not abandoned desire may appear to have abandoned desire; one who has not abandoned hatred may appear to have abandoned hatred; one who has not abandoned delusion may appear to have abandoned delusion; and one without wisdom may appear to possess wisdom—things may appear to be accomplished in this way. Kaushika!

From this day onward, I shall bestow my protection upon you until my true Dharma has disappeared. Whenever the devas and asuras fight one another, if at that time my name is invoked, the devas shall be victorious.”

At that time, when the four great asura kings heard the Buddha speak of this protection, their minds became exceedingly wrathful, and they immediately went to the Buddha. Having bowed their heads in homage, they withdrew to one side and addressed the Buddha, saying:

“Most revered World-Honored One! Why does the Buddha bestow this protection?”

The Buddha said to the four great asuras: “All of you, do not worry and do not grieve! At some time, you too will attain great sovereignty in the Heaven of the Thirty-Three, where there will be no fighting, no contention, and no trampling upon one another. Thus, no one will desire to fight, and none will wish to contend.

Transform your dispositions by cultivating loving-kindness and compassion, with which you should all become fully endowed. All of you, life does not endure; even one who is a sovereign lord is subject to impermanence. Worthy ones, in this world, wherever there is gathering, there will certainly be separation.

Worthy ones, behold that even the Tathagata is likewise impermanent; therefore, no sentient being should grieve. Do not cling to disputes, but live in harmony. All sentient beings should bring forth the resolve for the Dharma with impartiality.

Moreover, your roots of goodness are still very meager, so do not wage war against one another. All of you, if anyone gives rise to the intention to harm others, that person will throughout the long night likewise be governed by affliction and harm. All of you, if anyone delights in killing, that person will receive the karmic result of a short life.

If anyone delights in conflict, that person will die in a place of terror, without a great family and without great power. All of you, the two kinds of karma, wholesome and unwholesome, will ultimately never be lost. Therefore, from this time onward, you should dwell with minds of loving-kindness; through body, speech, and mind, you should manifest wholesome karma and should not contend with one another.

For this reason, throughout the long night you will obtain benefit, peace, and happiness, and afterward you will have no regret.”

When these words had been spoken, the four asuras addressed the Buddha: “World-Honored One, it shall be so, O Bhagavat. It shall be so, O Sugata. We shall follow the Tathagata’s teaching; we shall practice in this way and live in this way. World-Honored One, from this time onward, we shall cast aside all weapons of conflict and perform wholesome deeds.”

At that time, when Shakra, Lord of the Devas, heard that the Buddha was about to enter nirvana, he became sorrowful and distressed. Weeping and lamenting, he addressed the Buddha:

“World-Honored One, from this day until the end of my life, I shall not partake of the five sensual pleasures, enter the inner palace, or wear other garments. Venerable Bhagavat, it is as when the head of a household dies: everyone has the duty to make the necessary arrangements, their minds become anguished, and they recollect that person’s virtues. Through this devoted service, they grieve and weep, thereby giving rise to filial devotion.

World-Honored One, I am now the same. Until the end of my life, at all times and in all places, I shall weep in mourning and thereby turn toward filial devotion. I shall not indulge in the five sensual pleasures, enter the inner palace, or wear other garments.

Why is this? Because the unsurpassed Teacher is about to depart and can never again be seen or encountered.”

After Shakra, Lord of the Devas, had spoken these words, he bowed his face to the ground and wept.