大悲經

Volume Three

Chapter Eight: Veneration

At that time, the Buddha again said to Venerable Ananda: “If anyone hears the name of a Buddha, I say that this person will certainly enter nirvana. Ananda, if someone merely recites, ‘Namo Buddha,’ what is the meaning of this?”

Ananda replied: “The Buddha is the source of all dharmas. The Buddha is the ears and eyes capable of guiding sentient beings. The Buddha is the one who expounds all dharmas. Excellent, World-Honored One! I pray that you explain this meaning for the bhiksus, so that I may now have the opportunity to hear and uphold it.”

At that time, the Buddha again said to Ananda: “Listen carefully, listen carefully, and reflect well upon this. I shall now distinguish and explain it for you.”

Having heard the Buddha say this, Venerable Ananda immediately addressed the Buddha: “I joyfully wish to hear it.”

The Buddha said: “Ananda, the expression ‘Namo Buddha’ is so called because this is the certainty concerning the Buddhas, the World-Honored Ones, when the name of a Buddha is heard. Ananda, this is the definitive meaning of hearing the names of the Buddhas: one recites, ‘Namo to the Buddhas.’ Ananda, I shall now give an analogy concerning this meaning, so that sentient beings may understand this Dharma and increase their faith, and so that all good men and good women, upon hearing the names of the Buddhas, the World-Honored Ones, may give rise to deep and profound faith.

“Ananda, in the past, a great merchant leader entered the great ocean together with a company of merchants. When they had reached that ocean, their ship was swallowed by an enormous makara fish. Ananda, at that time the merchant leader and the merchants were terrified, their hair standing on end.

They were distressed, anguished, and joyless, fearing that their lives would not be preserved. There was no one to rescue them, no one to help them; they could neither return nor reach their intended destination. They all wept in anxiety and remorse, voicing all their troubled thoughts and becoming ill.

They lamented: ‘Such unhappiness is unknown in Jambudvipa; nothing like this has ever occurred. It is difficult to obtain a human body in this world. Now we are far separated from our parents, brothers, sisters, wives, children, relatives, and friends.

We shall never meet them again, nor shall we ever behold the Buddha, Dharma, and Sangha. How sorrowful, miserable, and joyless this is!’ They implored the heavenly deities to come and rescue them.

“Ananda, at that time the merchant leader, being possessed of broad knowledge and far-reaching understanding, calmed his mind by recollecting the Buddha, Dharma, and Sangha. Moreover, he placed no faith in the heavenly deities. He then said to the merchants:

“‘Honored sirs, you should know this: if you wish to survive, be freed from this peril, and attain deliverance, then all of you should recite aloud together with me. Even if we lose our lives and are not delivered, we shall still be reborn in a good realm.’

“After hearing these words, the merchants said to the merchant leader: ‘We shall follow your instructions. Please speak at once.’

“Ananda, the merchant leader then loosened his robe, bared his right shoulder, knelt at the bow of the ship, single-mindedly joined his palms, recollected the Buddhas, and paid homage. In a loud voice he proclaimed: ‘Namo to the Buddhas, the Fearless Ones, the Ones of great loving-kindness and compassion, the Ones who pity all sentient beings!’ He recited this three times. At the same time, the merchants also joined their palms and paid homage. With different mouths but one voice, they proclaimed: ‘Namo to the Buddhas, who dispel fear, the Ones of great loving-kindness and compassion, the Ones who pity all sentient beings!’ They likewise recited this three times.

“When the makara fish heard the sounds of homage to the Buddhas, it immediately gave rise to great love and reverence and no longer had any thought of killing. At that moment, the makara fish opened its mouth.

“Ananda, the merchant leader and all the merchants then gained safety and were no longer imperiled by the fish. The ship and the merchants regained their freedom and returned safely to Jambudvipa.

“Upon hearing the recitation of the Buddhas’ names, the makara fish gave rise to a joyful mind and vowed never again to eat the flesh of sentient beings. Because of this, when its life ended, it was reborn in human form. After obtaining a human body, it had the opportunity to hear the Buddha’s Vinaya Dharma and immediately gained profound faith. It then left the household life and went forth. Having gone forth, it drew near to a good spiritual friend, constantly made offerings, and attained arhatship. Endowed with the six superknowledges, it entered nirvana without remainder—that is, parinirvana.

“Ananda, you should know that although it had been born in the animal realm, after hearing the name of the Buddha it obtained a human body. Having become human, it was also able to go forth. After going forth, it attained the fruit of arhatship. Having attained arhatship, it then entered nirvana.

“Ananda, contemplate the spiritual power of the Buddhas; it is thus. Even that fish, merely by hearing, attained the superknowledges. Certainly, reciting the name of the Buddha brings immeasurable benefit. How much more so for a person who hears the Buddha’s name and listens to the Dharma from a Buddha! All such persons plant roots of goodness in relation to the Buddha and continually obtain benefit.

“Ananda, as I have said, one who does little will receive a small result, while one who plants many roots of goodness will receive a complete result. Ananda, one who plants few roots of goodness is a person who aspires to the Sravaka Vehicle. When those roots of goodness mature into the fruit of a Sravaka, they become the cause for the fruit of a Pratyekabuddha, and that person will attain the stage of a Pratyekabuddha.

“Ananda, this is the causal condition I describe as the lesser course of practice. Ananda, as for the greater course of practice, such a person, since beginningless time, has planted seeds in the Buddha Vehicle and has cultivated all roots of goodness to ultimate perfection. Through these roots of goodness as causes and conditions, that person directly attains Buddhahood. Having attained Buddhahood, that person further seeks to accumulate fully the roots of goodness pertaining to awakening. Once the roots of goodness pertaining to awakening have been perfected, this is called the greater course of practice.

“Ananda, this complete course of practice is as I have taught from the past until now throughout the sutras; it should be understood in this sequence. Through the lesser course of practice, one attains a lesser fruit. Through the greater course of practice, one attains a great fruition.”

O Ananda! As I have taught in my sutras, even one who accepts and upholds as few as four lines of verse may have only very meager roots of goodness and may be among those beings of little wisdom; teach them according to what is appropriate. O Ananda!

For the sake of all beings who had not yet taken refuge, I enabled them to take refuge. Those who had not yet relinquished, I enabled to relinquish; beings without protection, I caused to be protected and rescued. Beings in ignorance, I caused to see clearly.

Those who were blind, I caused to regain their sight. O Ananda! All foolish and ignorant followers of non-Buddhist paths cannot even save themselves; how then could they save others and cause them to take refuge?

O Ananda! For the sake of all devas and humans, I have instructed them and shown compassion for all beings. In the future, after the Dharma has disappeared, there will be bhiksus and bhiksunis who have left the household life for the sake of my Dharma, yet who carry children in their arms and play with them, going from one tavern to another.

Within my Dharma they will violate the pure conduct. Although these people will merely indulge in intoxication, nevertheless, during this Auspicious Kalpa, they will all enter nirvana. Why is it called the Auspicious Kalpa?

O Ananda! When this kalpa of desire within this three-thousandfold great-thousand world-system had formed and all that remained was a single drop of water, devas of the Pure Abodes were born. With their divine eyes they observed this world, which consisted entirely of water, and saw a thousand lotus flowers there.

Each lotus had a thousand petals. Those golden in color emitted a vast golden radiance. The fragrance of the flowers was exceedingly delightful.

Having looked down from the Pure Abodes, their minds became filled with immeasurable joy, and they exclaimed in praise: “Marvelous! Marvelous! Rare indeed!

Rare indeed! It appears that one thousand Buddhas will manifest during this kalpa.” Because of this cause and condition, this kalpa is called Auspicious.

O Ananda! After I enter parinirvana, 996 Buddhas will appear in this Auspicious Kalpa. Krakucchanda Tathagata was the first. I am the fourth. Next will be Maitreya, who is about to succeed to Buddhahood, and the last will be Roca Tathagata. You should understand their order in this way.

O Ananda! Within my Dharma, there will be sramanas who defile the conduct of a sramana. They will call themselves sramanas and outwardly resemble sramanas because they wear kasaya robes. During this Auspicious Kalpa, beginning with Maitreya and continuing through the last, Roca Tathagata, these sramanas will attain the realm of nirvana in the presence of those Buddhas and enter nirvana; not one of them will fail to do so. Why is this? O Ananda! It is because every one of these sramanas will have uttered the name of a Buddha even once and thereby given rise to a mind of faith. Because they have created such merit, it will not be lost when they approach death.

O Ananda! I know that the Buddhas comprehend and measure the Dharma realm, yet its full measure cannot be fathomed. O Ananda!

Thus, pure karma brings a pure recompense, while dark karma brings a dark recompense. If beings possess pure minds and perform the act of invoking the name “Namo Buddha,” O Ananda, their roots of goodness are thereby established, and nirvana will draw near to them. They will continually penetrate the truth and enter nirvana.

How much more so those who draw near to a Buddha while he is present in the world, diligently show reverence, respectfully honor him, joyfully make offerings to him, and even continue to make offerings to his relics after the Buddha has entered nirvana. O Ananda! Even corrupt sramanas such as these, who associate with other sramanas of the same outward appearance, obtain such benefit merely by invoking the name of a Buddha once; how much more so those who reverently plant roots of goodness.

O Ananda! For this reason, I now speak these verses:

Buddhas such as these are inconceivable;

The Buddhas of the true Dharma all return.

If one can reverently believe in the inconceivable,

One will certainly receive an inconceivable recompense.

All Tathagatas of the past

Were able to radiate light and show compassion;

They also made offerings to many Buddhas

And realized a realm of liberation beyond reckoning.

In the past, I constantly drew near to others,

Giving and rendering aid to sentient beings;

With deep faith in roots of goodness, I urged diligence,

Encouraging everyone to cultivate vigor.

I cherished sentient beings as my parents,

As close siblings and spiritual friends;

Together with my relatives, I harbored no anger,

And those who attained liberation were beyond counting.

When I found peace in awakening,

I had already practiced giving for many kalpas;

With loving-kindness and compassion for all sentient beings,

I relinquished my body, head, eyes, blood, and flesh.

I also relinquished many royal offices,

My beloved wives, children, sons, and daughters,

And innumerable elephants and horses of great value,

Seeking only the supreme awakening.

Throughout countless thousands of kotis of kalpas,

I diligently journeyed onward in every way;

With a pure mind, I practiced giving throughout many lives,

Seeking the ultimate attainment of awakening.

I endured innumerable forms of suffering:

Biting cold, burning heat, hunger, and thirst;

Ever diligent, I would not abandon my quest even unto death,

For I sought the supreme bodhi.

Even if for a hundred years or for an entire kalpa

I were to speak of these deeds, I could not exhaust them;

Such was my compassion for all sentient beings

As I sought the peace of awakening.

Through the cycle of birth and death, I encountered

Hundreds of thousands of kotis of Tathagatas;

These Tathagatas possessed great spiritual power,

And I constantly offered them golden flowers,

Delicious food and drink, together with garments,

Fragrant ointments, perfumed oils, and scattered flowers,

Along with innumerable precious banners and canopies;

Thus did I make offerings to all the Buddhas.

Incalculably many sentient beings

Wander through birth and death without end;

I constantly went to them to bring them peace

And to confer vast benefit and happiness upon all.

I diligently cultivated moral virtue and offered exhortation,

Meditative concentration, samadhi, wisdom, and skillful means;

The four foundations of mindfulness and the four right efforts,

And I cultivated the practices of the four bases of spiritual power.

I also cultivated the five faculties and the five powers,

The seven factors of awakening and the Noble Eightfold Path;

I cultivated all the aids to the Path,

Seeking only the ultimate attainment of bodhi.

For the sake of true wisdom, I cultivated all deeds,

And there was nothing that was not wholesome;

Through heedfulness, I cultivated every practice,

And never allowed an evil thought to increase.

Chapter Nine: Roots of Goodness

At that time, the Buddha again addressed Ananda:

If any sentient being, in any Buddha-land, single-mindedly gives rise to faith, the root of goodness thereby created will never be lost. How much more so if that being creates roots of goodness such as these. O Ananda! Because I clearly understand this regarding sentient beings, I shall give an analogy. For the sake of the wise, I shall explain this analogy.

O Ananda! Suppose a person split a single hair into one hundred parts. With each part of the hair, he took up a single drop of water, steadfastly brought it to me, and said: “Gautama!

I now bring this water as an offering to Gautama.” Even when closely examined, that water would neither increase nor diminish. Furthermore, even on a windy day, it would not be seen to dry up, nor could any birds drink it. Afterward, that water would be mixed with other water and placed in a vessel, and the Tathagata would then accept this offering.

After accepting it, I would pour it into the Ganges River. It would neither return nor remain apart, but would merge into the great river and flow onward. It could not be recovered, yet it would encounter no obstruction.

Nor could birds, beasts, or insects drink it all. Thus, this water would neither increase nor diminish but would mingle with the waters flowing into the great ocean. If that drop of water were stirred by the wind when this world was destroyed, and if that person were to live in the world for a kalpa, I too would live for a kalpa.

When that person reached the end of the kalpa, he would again come to me and say: “Gautama! The water that I offered is now gone.”

Ānanda! At that time, the Tathagata knew that the drop of water had merged into the great ocean. Nothing of that water remained apart; it had already mingled with the ocean, neither increasing nor diminishing, equal throughout.

He then returned it to that person. Ānanda! So it is! The Tathagata, the Worthy One, the Perfectly Enlightened One, possesses great supernatural powers and might, numerous pure powers and wisdom, and immeasurable, unobstructed knowledge and vision.

Such matters are never obstructed. Among recipients of offerings, he is supreme. An offering made to the Buddha, even after as many long ages as there are tiny drops of water in the world, is still not exhausted.

This meaning should be understood. Ānanda! The person who splits the hair symbolizes consciousness and mind. The Ganges River is an analogy for the wandering flow of birth and death.

A single drop of water symbolizes a person who has newly aroused the aspiration and possesses roots of goodness. The great ocean symbolizes the Buddha, the Tathagata, the Perfectly Enlightened One. The donor symbolizes pure-hearted and faithful brahmins, elders, and householders.

Remaining for one kalpa symbolizes that although the Buddha-Tathagata makes use of the offering, it is not diminished, just as the water given by that person remains throughout a long period. So it is, Ānanda! If one arouses the aspiration in the presence of a Buddha, one’s roots of goodness will never be lost.

How much more so with other kinds of subtle and wondrous roots of goodness! I declare that such a person will certainly enter nirvana, ultimately entering great parinirvana. Ānanda! If someone comes before the Tathagata and, having aroused the aspiration, remains reverent throughout life—excepting those obstructed by evil karma who fall among hell beings, animals, or hungry ghosts, for this karma was created and must be experienced by themselves—then, out of compassion, the Buddhas appear in the world and cause them to be free from obstruction.

You should know that these beings have planted roots of goodness, except for unwholesome persons whose evil deeds cause them to fall into hell. Once they come to know the Buddha, they will escape from that hell. They will dwell in peace and security, without any fear.

After establishing them upon the shore, the Buddha causes those beings to recollect their wholesome deeds from former lives and instructs them, saying: “You should now recollect your roots of goodness from previous lives—how, in such-and-such a place, in such-and-such a world, and before such-and-such a Buddha, you practiced and planted roots of goodness.” Through the Buddha’s spiritual might, they then recollect them.

Having remembered, they immediately say: “So it is, Bhagavān! So it is, Sugata!”

The Buddha further says: “Good man! Since beginningless time, I have planted roots of goodness before the Tathagatas. They have neither been exhausted nor diminished, and thus I have obtained benefit and well-being.

Therefore, I have departed from all suffering and attained every happiness. Good man! I have now reached this realm, yet I did not arrive at this realm overnight.

From beginningless time until today, I have wandered through birth and death beyond all reckoning. Nevertheless, because the roots of goodness planted before the Buddhas were never exhausted, I have attained it. This is like a prince or a great minister who uses his authority to open the prison gates, explains the matter so that the prisoners may repent and reform, and then releases them.” So it is, Ānanda!

These beings have previously planted roots of goodness with the Tathagata. Whether they have created evil karma or wholesome karma, and even though they may have fallen among hell beings, animals, hungry ghosts, or into other evil destinies, the Buddhas appear in the world out of compassion; and because their initial aspiration serves as the supporting condition of their roots of goodness, the Buddhas see and know them all in hell, break open the hells, and establish those beings in the lofty, immaculate, and pure nirvana, where there is no fear.

After placing them in fearlessness, the Buddhas cause them to remember and instruct them, saying:

“Good man! You should recollect that it was by relying upon the fundamental causes and conditions of the roots of goodness you cultivated that you obtained such a result.”

Those beings say: “So it is, Bhagavān! So it is, Sugata! Through the empowerment of the Buddha’s spiritual might, we are able to recollect it.”

Chapter Ten: The Merit and Virtue of Giving

At that time, the Blessed One again told the Venerable Ānanda:

“You should know that even such small roots of goodness, once planted, are not destroyed at death. Even if one merely arouses the aspiration and gives rise to a single thought of faith, I have declared that sooner or later such people will realize nirvana and enter the quiescence of nirvana. Such is the meaning.

It may also be illustrated by an analogy: suppose a man or woman, with a deeply pure and earnest mind and resolute vows, transforms reverence into a mind of loving-kindness, delight, joy, and gladness. Ānanda! It is like a fisherman who catches a fish in a pond by sitting there and casting a baited hook for the fish to swallow. Although the fish remains in the pond, it cannot escape.

Why is this? Because the fish is bound by the line. Although it is still in the water, you should know that it will be brought onto the shore.

Why is this? Because the fishing line is fastened to the root of a tree. At that time, the fisherman runs to the spot and knows that a fish has been caught.

He takes the fish caught on the hook, brings it onto the shore, and uses it as he wishes.

“So it is, Ānanda! All beings who give rise to reverence and faith before a Buddha, plant roots of goodness, practice giving, or even merely arouse a single thought of faith may at times commit evil. Because of unwholesome karma, they may fall among hell beings, hungry ghosts, animals, or into other places of suffering.

But when a Buddha appears in the world, the Buddha sees with the wisdom-eye those beings who practice the bodhisattva vehicle, the pratyekabuddha vehicle, or the śrāvaka vehicle. Some of these beings have planted roots of goodness, while others have severed their roots of goodness. Some of these beings have fallen into the stage of regression, while others abide in the stage of superior progress.

Because these beings have planted the seeds, they are established among the sages and noble ones. In the Buddha’s field of merit, they aroused the aspiration, single-mindedly cultivated reverence and faith, and practiced giving. Because of these roots of goodness, the Buddhas, the Blessed Ones, observe with the Buddha-eye that these beings have aroused the aspiration.

They therefore escape from hell. Having escaped from prison, they immediately reach the shore of liberation. After attaining liberation, they remember how they formerly planted roots of goodness before that Buddha.

Having recollected this, they say:

“‘So it is, Bhagavān! So it is, Sugata!’

“The Buddha says: ‘Good man! Because of these roots of goodness, you have obtained an immense reward and boundless benefit. You practiced giving before the Buddha and planted roots of goodness.

Good man! After the donor dies, those roots are not destroyed. Even if an immeasurably long time passes—as many as hundreds of thousands of koṭis of nayutas of kalpas—through that single root of goodness alone, the donor will attain nirvana, ultimately realizing the fruit of nirvana without remainder. Ānanda!

The fisherman symbolizes an ordinary being; the pond symbolizes the ocean of birth and death; the fishhook symbolizes roots of goodness planted before a Buddha; the binding line symbolizes the four means of embracing beings; the fisherman symbolizes the Buddha-Tathagata; and using the fish as he wishes symbolizes the Tathagata establishing beings in the fruit of nirvana.

“Ānanda! Thus should this be understood in due sequence. If one makes an offering of land, then even after one’s death, this merit will not be lost. Ultimately, it is without limit, and one will certainly enter the fruit of nirvana.”

Ānanda! I shall now give another analogy. If offerings are made to the field, one will attain the foremost nirvana, even the nirvana without remainder. Ānanda!

Suppose there are beings who covet the rewards of the world, engage in worldly affairs, are attached to pleasure and sorrow, and delight in seeking worldly things, yet rely upon the Buddhas while practicing generosity. If they dedicate these roots of goodness, they will be born in the human or heavenly realms. Again, there are beings who plant roots of goodness in relation to the Buddha and then say: “Through these roots of goodness, may I, life after life and age after age, enter nirvana wherever I may be.” Why is this? Ānanda should know that the Buddhas are the unsurpassed fields of merit, in which there are neither withered grasses nor thorns.

They are far removed from defiled desires and have reached true purity. When even small roots of goodness and merit are planted in such fields of merit, no householder is born from this field; only the three kinds of bodhi can be its fruit: unsurpassed bodhi, pratyekabuddha bodhi, and śrāvaka bodhi. These roots of goodness will ultimately never be lost, because the aspiration to give, together with reverence and faith, serves as a predominant condition.

One thereby enters the good paths and the pure Dharmas and can realize and enter nirvana.

Ānanda! It is like a householder who, upon purchasing a field, finds that the land has no withered grass, no thorns, no shards of tile or gravel, and no filthy refuse, but is entirely clean. He takes fresh seed and sows it there; it will certainly neither spoil nor be harmed. He sows the seed in the field according to the season, waters it at the proper times, and constantly watches over and protects it. Ānanda! After the householder has done this, he sometimes comes to inspect that field. He then says:

“Truly, this is good seed! If it had not been sown, how could it grow? I seek no profit and ask for no reward.” Ānanda! What does this mean? Could it be called a field in which the seed does not grow and produce?

Ānanda replied: “It is not so, Bhagavān! It is not so, Sugata! There will be fruit there, although it is not yet an actual fruit.”

The Buddha said: “So it is, so it is. Ānanda! Suppose beings delight in and cling to samsara within the three realms, yet plant roots of goodness such as these in the Buddha’s field of merit, saying: ‘Through these roots of goodness, may I not yet enter nirvana.’ Ānanda! There is no place in which such a person will fail to attain nirvana. Ānanda!

Although that person does not delight in seeking nirvana, he has planted roots of goodness in relation to the Buddhas. Therefore, I say that this person will certainly enter nirvana, even nirvana without remainder. Ānanda! In a future age there will be a king in a borderland.

Although he does not understand the merit and virtue of the Buddha-Dharma, when he sees a Buddhist monastery and an image of the Buddha, faith will arise in his mind. Throughout the past, I was born many times among the five destinies. While cultivating all bodhisattva practices, including the Four Means of Embracing—generosity, loving speech, beneficial conduct, and cooperation—I embraced and subdued that king of the borderland. Ānanda!

When that king of the borderland sees my monastery and image, reverence and faith will arise in his mind. Through this root of goodness, he will naturally attain nirvana and enter nirvana.

Ānanda! That king of the borderland will have great ministers and princes assisting him, as well as relatives near and distant and companions. After my parinirvana, they will see the monastery and my image.

Although they do not clearly understand the merit and virtue of the Buddhas or the Buddha’s true Dharma, they will plant this small root of goodness and give rise to faith. When I formerly cultivated the bodhisattva practices, I also embraced and protected them by means of the Four Means of Embracing. Sustained by the power of this root of goodness, they will enter nirvana, even nirvana without remainder. Ānanda!

Throughout the entire night, I compassionately contemplate beings and embrace them through the Four Means of Embracing. For the sake of the Buddha-Dharma, I nurture this mind. Ānanda! When the Tathāgata is seen traveling upon the path, high places become low and low places rise; all high and low places become level.

After the Tathāgata has passed, all the trees incline toward the Buddha, and the tree spirits manifest their bodies, bow their heads, and prostrate themselves before the Buddha. When the Tathāgata has gone, the trees return to their former state. On the hills in every direction, withered and rotting grasses and trees, thorns, and dense groves, as well as all shards of brick and tile that cause obstruction, are entirely cleared away.

The ground is leveled, repaired, and cleansed, without any weeds or refuse. Fragrant and wondrous scents spread everywhere, and flowers and fruits adorn the land with beauty. The Tathāgata’s feet tread upon it as he proceeds. Ānanda!

Know that the Tathāgata cultivated such wholesome merits and virtues during his journey. There is no being that does not turn toward him, bow its head, and pay homage. Even insentient things such as the earth, mountains, forests, trees, grasses, and medicinal plants—there is nothing within the Buddha-Dharma that does not incline toward him.

Why is this?

Ānanda! When I formerly cultivated the bodhisattva practices, I bowed and paid homage to my teachers. I likewise honored and bowed to my parents first and foremost.

Among superior, middling, and inferior persons, friends, relatives, and kin, there was no one toward whom I did not turn, regarding the Buddha, the good spiritual friend, as my refuge. Śrāvakas, pratyekabuddhas, and even followers of other paths, as well as seers possessing the five superknowledges, śramaṇas, and brahmins—all such persons received offerings. To the Buddhas, bodhisattvas, good spiritual friends, śrāvakas, pratyekabuddhas, followers of other paths, seers, śramaṇas, brahmins, parents, brothers, and all related kin, whether superior, middling, or inferior, and to those who shared the same teacher or were fellow companions—to every one of them I turned and humbly paid reverence.

Ānanda! I performed such wholesome deeds, continuing until I attained unsurpassed bodhi and became a Buddha. Thus, whether beings or insentient things, wherever the Tathāgata goes, there is nothing that does not bow its head and pay homage. Ānanda!

I formerly praised such pure and wondrous foundations of virtue, and with my own hands I gave offerings to my teachers and elders and to all beings. Ānanda! These are the karmic results of those deeds. Wherever the Tathāgata goes, the ground becomes level, swept clean, adorned, and purified, without mud or filth and without shards of brick or tile. Ānanda!

In the presence of immeasurable Tathāgatas, while practicing the bodhisattva path, I served spiritual friends, śrāvakas, pratyekabuddhas, followers of other paths, seers, and others. In the past, I swept roads and used earth and mud to build dwellings. Whether residing in or traveling to a Buddhist monastery, I always acted with an impartial mind, a mind free of arrogance and flattery, a pure mind, and a mind intent upon cleansing away defilements and attaining purity.

At all times, I sought anuttara-samyak-saṃbodhi for the sake of all beings, for the peace and happiness of all beings, and out of compassion for all beings, so as to benefit and bring peace and happiness to devas and humans.

Ānanda! These are the roots of goodness. Wherever the Tathagatas walk, stand, or sit, if they contemplate and recollect these deeds, the roads naturally become pure and the ground level and even. Ānanda!

Such are the bodily merits attained by the Tathagata. Their excellence is difficult to comprehend and cannot be measured. Ānanda! I now wish to explain this meaning fully, so as to purify the faith of good men and good women and cause them to give rise, in the presence of the Tathagata, to profound and extraordinary faith such as they have never before possessed. Ānanda!

Mount Sumeru rises to a height of 84,000 yojanas, and its breadth within the great ocean is also 84,000 yojanas. Ānanda! Suppose that after I enter parinirvana, this mighty Mount Sumeru, firm and unchanging—to say nothing of the Black Mountains, plants, and forests—were not to incline toward me: no such place could exist. Ānanda! Mount Sumeru is thus firm, and surrounding it is the Iron Encircling Mountain, 168,000 yojanas high.

This mountain too is as firm as vajra. When the Buddha enters nirvana, it cannot fail to turn toward him, bow its summit, and pay homage. Nor is there anyone, however far away, who would not wish to turn toward him.

No such place exists. Why is this? Ānanda! When I cultivated the bodhisattva practices, I brought the undertakings of all sentient beings to completion, without separation.

If sentient beings were increasingly overcome by greed and delusion, I caused them to live in harmony. Those who refused to be reconciled I was able to reconcile, establishing them firmly and completely, without deterioration. I caused all of them to give rise to loving-kindness and compassion.

Ānanda! These things have roots of goodness as their cause. Therefore, after the Tathagata has departed, his body cannot be destroyed. Even his retinue remains firm and indestructible. Ānanda! The Tathagata also safeguards an enduring retinue of teachings that cannot be destroyed, namely: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the Noble Eightfold Path. Ānanda! These thirty-seven aids to awakening are the great retinue of the Tathagata. Therefore, all Buddhas, śrāvakas, and pratyekabuddhas abide within them. No one in the entire world, whether deva or human, can destroy them. Why is this?

Ānanda said: “The Buddha is the Dharma of the entire world—of devas, Māras, Brahmās, śramaṇas, brahmins, their retinues, humans, and asuras. When the Buddha enters nirvana, Mount Sumeru, the Great Iron Encircling Mountain, the great earth, and all plants and trees bow their summits and incline toward him. How, then, could anyone destroy them?

There is nowhere that a destroyer could be found.” Why is this? Ānanda! The body of the Tathagata cannot be destroyed. The Buddha’s relics also cannot be destroyed. Ānanda!

Because the Tathagata has compassion for all sentient beings, in accordance with his original vow he leaves these relics behind like seeds, so that the Buddhadharma may grow and spread widely. Ānanda! While practicing austerities, I made this vow: “After I attain Buddhahood and enter nirvana, I shall leave relics behind to bring vast benefit.” Ānanda! In accordance with my vow, after my passing, my relics shall be widely disseminated.

When those sentient beings see the Buddha enter nirvana, they will immediately attain the noble fruit. The Buddha has great compassion for these people. Therefore, these relics will be divided into pieces as small as mustard seeds.

Ānanda! When the Tathagata, the Worthy One, the Perfectly Enlightened One, enters nirvana, he will still have compassion for the sentient beings of the world. Upon entering samādhi, the Tathagata will determine that his relics be divided into pieces as small as mustard seeds.

At that time, the Tathagata will not undergo the suffering of illness. When all the parts of his body disperse, they will become relics like mustard seeds. At that time, the Buddha-Tathagata will experience no suffering from illness whatsoever.

All this will be done out of compassionate concern, to embrace and accept those sentient beings, and even to embrace and accept sentient beings of the future, enabling them to dwell securely upon the wholesome paths. They will make offerings to the relics, honor and welcome them, and reverently present offerings. Each will adorn them with flowers and fragrances, incense powder, burning incense, garments, banners and streamers, jeweled canopies, songs, dances, and music.

I declare that these people will attain the fruit of nirvana and eventually enter nirvana without remainder. Ānanda! One hundred years after my passing, in the city of Pāṭaliputra, a king named Aśoka will be born into the Peacock Dynasty and will govern the world according to the Dharma. He will give rise to a reverent mind toward my teaching.

Having developed reverent faith, he will disseminate my relics even more widely. In a single day and hour, he will establish 84,000 stupas in which to enshrine the relics. Ānanda! Grieve no more!

My relics will be present everywhere among devas and humans. Ānanda! Those who now make offerings to the Tathagata, and after my passing make offerings to one of my relics as small as a mustard seed—Ānanda, even those who see a Buddha’s monastery in a dream and give rise to reverent faith—I declare that through these roots of goodness they will enter nirvana. They will attain the supreme nirvana and ultimately nirvana without remainder.

Ānanda! In future ages, whenever Buddhas appear in the world, there will be none who do not praise the merits of my practice, just as I now praise the merits of the Buddhas of the past. The Buddhas of the future will likewise praise my name. Ānanda!

When I teach the Dharma, those sentient beings who hear it will leave all defilements far behind and attain the pure Dharma-eye. Ānanda! These sentient beings planted deep roots of goodness while I was practicing the bodhisattva path, and all of them have now reached maturity. Ānanda! Even if the merit of making offerings to individual members of the Sangha could be exhausted, the merit of making offerings to the Sangha of the four directions would be inexhaustible.

If the merit of making offerings to a pratyekabuddha is inexhaustible, then the merit a person gains in relation to the Buddhas is likewise inexhaustible.

Furthermore, Ānanda! As I explained before, all fields of merit naturally produce merit, and all who cultivate them will realize nirvana and enter nirvana without remainder. Ānanda! Those who attend upon me and make offerings to me will, after my passing, make offerings to my relics. Ānanda!

If anyone recollects the Buddha, or even casts a single flower into the air as an offering, when I behold that person with the Buddha-eye, I see that the roots of goodness thereby acquired are incomparable and beyond description. Ānanda! Because that sentient being has planted roots of goodness and possesses a mind directed toward the Buddha, even the offering of a single flower petal will cause that merit to continue circulating until the end of this kalpa and throughout subsequent kalpas.

Its full course from beginning to end is difficult to know. While coursing through rebirth in this way, because that person respectfully offered a single flower petal to the Tathagata, the resulting karmic rewards will be difficult to describe and difficult to extol. That person may become a Brahmā King, Śakra, King of the Devas, or a Wheel-Turning Sage King.

Because these roots of goodness will never be exhausted, that person will eventually realize nirvana and enter nirvana. Why is this? Ānanda! Because the Buddhas possess great spiritual powers, the offering of a single flower petal produces immeasurable blessings, brings vast and universal benefit, and amasses such abundant merit that it is difficult to praise and impossible to measure fully.

That person will assuredly enter the realm of nirvana.

Ānanda! If anyone creates such merit in relation to the Buddhas, you should know that the resulting blessed reward is difficult to praise or compare. Even if one merely gives rise to faith in a Buddha, I say that such a person ultimately lives the holy life, attains ultimate peace, and reaches an utterly inexhaustible culmination.

Furthermore, Ānanda! If any son or daughter wishes to seek the state of King Brahmā, a Wheel-Turning Sage King, the world-protecting Four Heavenly Kings, the gods of the Heaven of the Thirty-Three, the Yāma gods, the Tuṣita gods, the Nirmāṇarati gods, the Paranirmitavaśavartin gods, or even the state of gods, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, nonhumans, and so forth—becoming foremost lord of all the worlds and attaining sovereignty—he or she should thus honor and welcome the Buddhas, the World-Honored Ones, reverently making offerings to them.

If they wish to seek birth in the realm of śrāvakas or pratyekabuddhas, or seek unsurpassed complete and perfect enlightenment, these good men and good women should likewise revere and honor the Buddhas, humbly making offerings of robes, food and drink, beds, seats, medical treatment, necessary provisions, and medicines. Whether walking, standing, lying down, or sitting, they should also make offerings to these Buddhas of flower branches, fragrant infusions, scented unguents, sandalwood incense, aloeswood water, banners, streamers, and jeweled canopies.

After the Buddhas enter nirvana, they should erect stupas and shrines adorned in various ways, and reverently, respectfully, and humbly make offerings of flowers, incense, powdered incense, fragrances, songs, dances, delightful performances, and even hundreds of thousands of kinds of music. They do so out of compassion for the sentient beings of this world. They also bring benefit and happiness to gods and humans.

Those who have not yet crossed over will cross over. Those who have not yet attained liberation will attain liberation. Those who have not yet attained peace will attain peace.

Those who have not yet attained nirvana will attain nirvana.

Ānanda! I offered five stalks of utpala flowers to Dīpaṃkara Buddha, and from him I realized the patient acceptance of the non-arising of dharmas. The fruition of such roots of goodness is not slight. Ānanda! From Dīpaṃkara Tathāgata, Arhat, Completely and Perfectly Enlightened One, I acquired such roots of goodness and merit by offering five flower branches. Do you wish to know of them?

Ānanda replied: We would rejoice to hear. So it is, Bhagavān! So it is, Sugata!

We now respectfully beseech the World-Honored One to distinguish and explain the reward obtained from planting these roots of goodness in the presence of Dīpaṃkara Buddha. Then the World-Honored One calmly bared his golden-hued right shoulder and, from his little finger, emitted the fragrance of heavenly utpala flowers, which pervaded the Buddha-realms throughout the three-thousand-great-thousand world-system. Hundreds of thousands of koṭis of suns and moons that had been moving could move no farther.

At that time, before gods, humans, and asuras, the World-Honored One manifested this unprecedented wonder, revealing that blessed rewards obtained through roots of goodness planted in the presence of the Buddhas are neither false nor subject to loss. The World-Honored One then spoke these verses:

The Buddhas are inconceivable;

The Dharma of the Tathagatas is likewise so.

Those capable of giving rise to faith

Will certainly receive abundant, excellent rewards.

Beings possessing perception or without perception—

All sentient beings—

For immeasurable hundreds of koṭis of kalpas

Might all make offerings

To pratyekabuddhas

And undefiled arhats;

For unknowable numbers of kalpas

They might make offerings to them all.

Yet whether a Perfectly Enlightened One dwells in the world

Or a Buddha has entered nirvana,

Even merely joining one’s palms before him

Brings merit greater than theirs.

The Buddha’s precepts are indestructible;

He has mastery of samādhi;

He has no doubt concerning the Dharma;

The Buddha-eye is without limit.

If one cultivates compassionate conduct

For but a short time by day or night,

The merit of such offerings is inexhaustible;

Nothing in the three realms can equal it.

Throughout asaṃkhyeya kalpas in the past,

In the presence of the Teachers of the World,

Who served as lights among gods and humans,

I cultivated countless wholesome deeds.

While wandering for asaṃkhyeya kalpas,

I received inexhaustible blessed rewards.

Taking that merit as a condition,

I was able to attain such a fruit of awakening.

Because I had compassion for these sentient beings,

In the presence of hundreds of thousands of koṭis of Buddhas,

Life after life I constantly practiced offerings,

Yet no Buddha gave me a prediction individually.

Those Buddhas, supreme among humans in the world,

Knew that my roots of goodness had matured.

Though wholesome deeds were not recorded,

Still I had to strive and patiently persevere.

I also encountered Dīpaṃkara Buddha

And offered five branches of utpala flowers.

I spread my hair over the mud for the Buddha to tread upon,

And awakened to non-arising, realizing patient acceptance of dharmas.

At that time the Teacher, Dīpaṃkara Buddha,

Immediately predicted my awakening and rose into the sky,

Saying that after asaṃkhyeya kalpas in lives to come,

I would attain Buddhahood with the name Śākyamuni.

Thereafter, again wandering through birth and death,

I cultivated immeasurable wholesome deeds.

Out of compassion for beings undergoing manifold sufferings,

I sought the unsurpassed seat of awakening.

I saw that the world was exceedingly lonely.

With compassionate concern, I practiced generosity;

That merit was boundless and immeasurable,

And the Teacher could never fully proclaim it.

I did this to practice the bodhisattva conduct;

I performed it for the sake of all the Buddhas.

Day and night I recited their names and made offerings

For immeasurable koṭis of incalculable kalpas.

Once, twice, three, four, five, and even ten times;

Twenty or thirty times I recited their names.

Out of compassion for sentient beings, I cultivated the path,

And ultimately made offerings for the sake of Buddhahood.

When I was practicing austerities,

I patiently endured immeasurably many sufferings.

Life after life I never abandoned the aspiration for bodhi;

All the Buddhas are difficult to equal.

For the sake of the world, I continually wandered on,

Relinquishing hundreds of thousands of myriads of koṭis of heads;

I relinquished lands and royal thrones

In order to hear the Dharma and its wholesome teachings.

I did so solely for the unsurpassed true Dharma;

My joyful aspiration was difficult to equal—

Generosity, moral discipline, and patience;

Diligent progress toward awakening and bodhi.

The power of the Buddhas is inconceivable,

And is established through such merit.

They can proclaim the true Dharma without cease

And enable beings to realize bodhi.

Chapter Eleven: Planting Roots of Goodness

At that time, the World-Honored One again said to Ānanda:

From the time of Dīpaṃkara Buddha until now, I also encountered a Buddha named Padmottara. I offered golden flowers to that Buddha in order to seek unsurpassed bodhi. I also encountered a Buddha named Supreme Sovereign of All Worlds.

I offered silver flowers to that Buddha in order to seek omniscience concerning all modes. I also encountered a Buddha named Extremely Exalted Conduct. I offered precious coins to him in order to seek all inconceivable wisdom.

I also once encountered a Buddha named Supreme Remnant of the Sun. I offered various treasures to that Buddha in order to seek unobstructed wisdom. Furthermore, I encountered a Buddha named Śākyamuni.

I offered various kinds of flowers to that Buddha in order to seek unsurpassed bodhi. I also encountered a Buddha named Tiṣya. I offered sandalwood powder to the Buddha, likewise solely to seek unobstructed wisdom.

I also encountered a Buddha named Puṣya. With profound faith, for seven days and seven nights my eyes never grew weary, and I recited many verses in praise of that World-Honored One. I also encountered another Buddha named Vipaśyin.

I offered beans to that Buddha. I also encountered a Buddha named Śikhin. I presented valuable robes as offerings to that Buddha.

I also encountered a Buddha named Viśvabhū. I offered food and drink to that World-Honored One.

Ānanda! At the beginning of this present Auspicious Kalpa, there was a Buddha named Krakucchanda. Under him I cultivated pure conduct in quest of spontaneous wisdom.

I also encountered a Buddha named Kanakamuni. Under that Buddha I practiced the holy life. There was also a Buddha named Kāśyapa.

At that time, I likewise practiced the holy life under him. Under these Buddhas, I sought anuttara-samyak-sambodhi so that I might deliver myself and enable those not yet delivered to attain the fruit of liberation. Those not yet liberated would attain liberation and realize the fruit of nirvana.

Those who had not yet realized the fruit of nirvana would enter nirvana. Therefore, throughout immeasurable asaṃkhyeyas, I joyfully made offerings to the Buddhas, the Blessed Ones, honoring and revering them, humbly praising them, and thus fully perfected immeasurable wholesome merits, in order to attain unsurpassed perfect enlightenment.

Ānanda! Thus, in due sequence, you should understand: although one may plant only such small roots of goodness before the Buddhas, one may thereby attain such great supernormal powers, immense benefit, and merit. Ānanda! Because I planted such inconceivable roots of enlightenment before the Buddhas, I have now obtained such inconceivable fruition—beyond comparison, unsurpassed, and limitless. You should believe this. At that time, the Buddha proclaimed these verses once more:

Before the Buddha Dīpaṃkara,

I encountered and cultivated the practice of enlightenment.

I offered five stalks of blue flowers to the Buddha,

And at once received the prediction that I would become a Buddha.

There was also a Buddha named Padmottara;

Under him, too, I attained awakening.

I offered precious golden flowers to the Buddha,

In quest of supreme bodhi.

I also encountered Buddhas, great Guides,

Supremely sovereign throughout all worlds:

Uttamacārin and Uttamayaśas,

Śākya, Tiṣya, and Puṣya Buddha,

Vipaśyin, Śikhin, Viśvabhū, Viśvabhū,

Krakucchanda Buddha and Kanakamuni,

Kāśyapa Buddha, and the Buddhas of the past—

Before them all I resolved to make offerings,

Out of compassion for all sentient beings.

In quest of unsurpassed, supreme bodhi,

I made offerings to those countless billions of Buddhas,

And fully accumulated these roots of goodness.

I subdued Māra’s forces and retinue,

Freeing beings from fear and establishing them on the peaceful path.

I turned the unsurpassed wheel of Dharma,

Revealing the true Dharma to sentient beings.

Devas, humans, nāgas, and kiṃnaras alike—

Seeking enlightenment, I delivered them all.

I have revealed the path of peace and security.

Future Buddhas and śrāvakas,

If you wish to rescue those who suffer,

You should cultivate the deeds that I have performed.